LUCKNOW

Vending on the street is a worldwide fact and the most able to be seen component of the casual economy. Street vending, like other informal sectors, is characterised by low pay, ease of entrance, self-employment, and a huge number of individuals. Millions of individuals make a livelihood selling a variety of products and services on the street in cities and towns all over the globe. Despite the popular assumption that street selling would decline as the economy improves and wealth rises, it is on the rise in many areas. Because of their poor level of education and abilities, street sellers are often individuals who are not capable to get usual employment in the remunerative recognized sector. They attempt to address their financial issues by relying on their own limited financial resources. They are primary sharing route for a wide range of the daily-use goods, such as fruits, vegetables, ready-to-wear clothes, home appliances, stationery, toys, newspapers, magazines and shoes among others. If they be removed from the urban marketplaces, it would create serious problem for vegetable and fruit growers and small-scale businesses that couldn't afford to sell their goods via the formal sector's costly distribution networks. The significance of this industry can not be overstated, particularly given the government's inability to offer employment to India's millions of jobless and underemployed citizens. Even the corporate sector can only absorb a small part of our growing workforce. Overall, employment in the official sector is decreasing, leaving the majority of Indians to fend for themselves. If governments wish to decrease unemployment and poverty in our nation, they should support people in the informal sector to develop and thrive. They play an important part in the economic development and growth of local economy. Municipal authorities see street sellers as nuisances and the encroachers on sidewalks pavements and they are unappreciative of the important services that the street vendors offer to the world's common public. Vendors on the street offer essential services to urban people while surviving on their own business, limited resources, and labour. The state government and municipal authorities have been asked to provide security for street sellers so that they may make a living without fear.

South Asia’s encounter with Western colonialism preceded that of the Arab world, arguably rendering it more sensitive to the intellectual challenges implicit in political subjugation. Consequently, scholars of South Asian Islam, such as Francis Robinson, have highlighted its role historically more as an exporter than as an importer of reformist ideas, particularly during the decades of the late nineteenth and early twentieth centuries. The subject of this book, Shaykh Abu al-Hasan Ali Nadwi (1915–99), exemplifies both these tendencies through his life and works. First, he confronts head-on the challenges posed to Muslim civilization by Western cultural and political hegemony. Second, through a corpus of eloquent and passionate Arabic publications and frequent lecture tours abroad, he speaks to the trauma of a post-colonial Arab world still reeling with the shock of its inglorious place in the new global political order.

FULL BOOK REVIEW CAN BE ACCESSED HERE: http://www.tandfonline.com/eprint/h4ra9XG7a9gDYEs8Gn5A/full

Adaptation of existing buildings or old/heritage structures for a new function is not a new trend. The theoretical approach towards the adaptive reuse was established and theoretically formulated at the beginning of 19th century. The research will explore an alternative strategy to a conservative adaptive reuse practices for different building typologies, considering the case of Lal Baradari, Lucknow (a summer house with twelve doors) .One of the heritage structure, located at a prime location. It is historically and administratively very important structure, Currently under State Lalit Kala Academy, Government of Uttar Pradesh. The paper will focus and explore adaptive reuse strategies that not only compliment's, but also challenges and reveals the history through the unique character and the original intent of the edifice by preserving the spirit of the place that is more than often lost in process of adaptation by conserving the meaning of the place conveyed through its architectural expression. The adaptive reuse strategy will be formulated and tested through case studies and the live case of the Lal Baradari. The dissertation will focus on framing adaptive reuse guidelines for existing building or heritage building (either in use or abandoned).

Lucknow was a major centre of Architecture and Culture during the fall of Mughal empire and British rule. Some scholars of the time compared the city with the likes of Istanbul for its skyline and architecture. Apart from many unique aspects of Lucknow which makes it distinct from the preceding Mughal architecture, use of lime stucco is a major distinctive feature. While use of lime stucco was present during the Mughal as well as Sultanate period, it evolved into a much sophisticated and intricate type and was used extensively in the Nawabi period in Lucknow. It was in Lucknow that the lime plaster was used on the exterior of the buildings in place of typical stone cladding in Mughal buildings. This article is a primary study of the distinctive attributes of the lime stucco of Lucknow. Author attempts to categorise the lime stucco work on the basis of patterns and functions.

The city of Lucknow1 has about hundred buildings (belonging to 18th and 19th century) embellished with the finest lime plaster ornamentation. The buildings in different stages of deterioration belongs to various typologies and owned by Government agencies (ASI, SAD, others), Hussainabad trust and private residences. It is required to pay urgent attention for their conservation and restoration.
This process of conserving the lime plaster ornamentation2 requires engaging competent (if not authentic) artisanship; otherwise the whole notion of Authenticity in Conservation3 becomes nullified. The genealogy of artisans is on the verge of extinction and it is the need of the moment to revitalize the existing human resources of Art and Skill; also replicating the Artisans by the process of Transmission of Knowledge to the next generation. Presently there are some ten artisans residing in Firangi Mahal, Kakori area of Lucknow City who are following the art traditionally and possess knowledge which can be imparted to the young generation and apprentice.
With many challenges for the artisans to sustain their livelihood it becomes important to identify the cause of depletion of the artisanship and to work out a strategy for its revival. The paper is an attempt to address the issues and derive detailed strategy and proposals for the revival, sustenance and propagation of the artisanship.

This paper tries to engage into the debate of social relations and gender identities of tawaif-centered films; the representation of women, their place in society and their relationships to men and their dwelling and work place-the kotha. This paper also tries to indulge into the debate opposite to the notion, " Man can think of himself without woman. She cannot think of herself without man. " Tawaif-centered Bollywood films are taken as case studies.

Unlike the Urdu poetic tradition, prose development at the later of eighteenth century and the subsequent establishment of British rule in India, Indian writers felt an urge to communicate their feelings in Urdu, which was one of the most developed languages of the subcontinent. In this context Mirza Hadi Ruswa one of the renowned writer much later at the end of Nineteenth century shifted from earlier (Dastaan) like cycle which were usually dealt with evils of purdah and education of women, or recounted traditional romantic tales or dealt with the glorious past brought down the traditional boundaries between art and life. Ruswa showed more interest in representation of contemporary life and events and in his Novel Umrao Jan Ada he brought out the Lucknaw " s Nawabi culture and traces all the cultural elements through its narration. The novel has captured all minute detail of social trend and tradition of mid 19th century with the eye of a courtesan named Umrao. This paper is meant to explore the social condition and various aspects of Aristocratic Nawabs including their courtly activities of Tawaif.

Abstract: 
Attar is a fragrant essential oil; it has exhilarating and spiritually elevating effect which can help in activities like ‘ibad’ah and cure of diseases. Fragrances were knotted with the lives of the ancients finding immortality in civilizations, such as Egyptians, the Greeks, the Mesopotamians, the Romans, and the Indians. The history of Indian perfumery is as old as the civilization itself. Sense of smell (Olfaction) is one of the most important of the five senses. Sometimes, one can get attracted to someone else because of the way he/she smells. Natural and pure Attur (Plural of Attar) have the strength to make one attractive. Attar can help to enhance the mood, which can keep stress and other anxiety related issues under control. Attar contains essential oils which have a calming, soothing, and relaxing effect that can help have a good sleep at night; it is also known to provide relief from headache. Apart from emanating fragrant aromas natural Attur also have medicinal value. For the therapeutic effect, one should apply the Attar to the skin adequately as it serves as a health tonic and medicine. Pure and natural Attar can also help in relief from asthma, cough, and other respiratory issues. For thousands of years, Attur have been used to attract Malaek and pious Arw’ah for removal and warding-off of Khabaith(evil).
Anbiya, Awsiya, Aimmah, and Awliya, all of them, are known to have used different fragrant Attur in their lifetime to assist them in their ‘ibad’ah and Aamaal.

A study of faunal diversity in Nawabganj Bird Sanctuary was done during January 2013 to December 2013. This Sanctuary has an area of 224.60 hectares. The state and nature of the habitat plays a crucial role in diversity and population composition of fauna in study area. For their basic needs, food, roosting and breeding etc., various fauna prefer this site. According to this study Nawabganj Bird Sanctuary is an ideal wetland. The result includes 150 species of birds belonging to 17 orders and 46 families, 10 orders of insects with 61species, 12 species of fishes belonging to 5 families, 16 species of reptiles, 3 species of amphibians belonging to 14 families, 4 species of mollusks belonging to 3 orders, 3 species of annelids belonging to 3 orders and 12 species of mammals belonging to 10 families from Nawabganj Bird Sanctuary. All these faunal species depend on the wetland flora and fauna and nearby agriculture fields.

Lucknow, a culturally and architecturally rich historical city of Northern India has experienced numerous influences from its conception. Having developed spontaneously on the banks of River Gomti, its origin has said to be traced back to King Lakshman followed by multiple rules and regimes. It was however during the reign of the Nawabs that the city prospered in the context of culture, arts and crafts and architecture. The British influence was more evident after the first war of Indian independence in 1857, when they interfered with the fabric of the city to comply their standards of safety, cleanliness and security but led to the disturbance of existing coherent urban fabric. This article deep dives into the various imprints left on the architecture of Lucknow with the aforementioned influences.

Islamic almsgiving is on the rise among Muslims in India, as charitable donations by individuals come to supplant landed endowments as the lifeblood of many Islamic associations.  Techniques of mass fundraising in India by Islamic revivalist movements such as Deoband facilitated their expansion across the subcontinent.  Such fundraising depended on documentary practices such as verification letters, lists of donors, and receipts for donations. This article illustrates how charity receipts and other documents that change hands in ritual Islamic almsgiving are also a key part of new Indian Muslim collective identities.  Moral ties as well as money circulate in this Islamic charity economy. Financial documents are Islamic philanthropy’s answer to “print capitalism,” serving as material rituals of symbolic community across vast distances.  Moreover, the use of documents in traditional Islamic almsgiving is also inflecting pious Muslims’ spiritualties. Islamic charity receipts in particular are contributing to the individualization of religiosity among Lucknow Muslims.  New modes of accounting (originally intended to ensure financial compliance) also allow Muslim almsgivers to “account” for accrued spiritual merit.

Purpose-The purpose of this paper is to know about the existing system of Performance Appraisal, its awareness amongst the employees and its effectiveness in "BSNL LKO" Design/methodology/approach-The paper is based on the results of a well structured questionnaire administered to 65 employees of BSNL LKO, the employees falling in the category of supervisors and above. A close ended questionnaire was sent to them out of which 50 could be collected back duly completed. The questionnaires were analyzed through graph. Findings-Through the analysed responses of the employees it could be found out that Performance Appraisal System in BSNL is not transparent, though the Appraisers are usually unbiased. Greater weight age is given to the recent performances. Although, there are fixed standards to evaluate the performance but those are not clear due to the subjectivity of the topic. Most of the employees want that 360 o feedback system should be introduced. Research limitations/implications-Due to time constraint and hectic schedule of BSNL employees sometimes it was difficult to interact with them. The respondents were reluctant while filling questionnaire, although they answered the question but the response was not very satisfactory.BSNL is a large Organization and more detailed study could have been done by having large sample size. Employees delayed in submitting the feedback form so it effected the time in compiling and analyzing data for findings and suggestions .Some information could not be revealed due to its highly confidential nature. Originality/value:-so many studies have been conducted to identify the satisfaction level of employees regarding performance appraisal throughout the country. My study is unique as it is focusing on BSNL (Bharat Sanchar Nigam Ltd) luck now region the capital city of Uttar Pradesh.

This Unit will take you through the tale of this city, which underwent remarkable changes in three centuries. It transformed from a pargana headquarter to the provincial capital of Awadh in 1775. After the British annexation in 1856, it became a major colonial centre. The revolt of 1857 and its aftermath shook the city in many ways and it underwent significant morphological changes to pacify the wrath of the colonial authentics. A major blow to its prestige came with its demotion to a provincial town when Oudh was absorbed in the North West Provinces in 1877. Finally, Lucknow was restored as the capital of the United Provinces in 1920.The region is significant from the perspective of varied changes it underwent in a short span of time.

The article deals with a few literary responses, in Persian and Urdu, to the reconstruction of the sacred places of Shiite Islam in the North Indian centre of Lucknow. Focusing on some lines of poetry of representative authors of the period such as Ghālib and Qatīl, the paper hints at some possible and hitherto overlooked textual paths to look at the capital of the Shiite state of Awadh as a significant literary space-time to be located in a peculiar 'region' of that geography of the 'Ajam and the Indo-Persian. By adopting a loose topological approach, we show how an analysis of the poetical discourse on the city and the places of Shiite pilgrimages might help in understanding how the Nawabi architectural theatrics were received and what were the implications of the urban dissemination of Imambaras and other comparable structures.

"حظك من السماء" مثل يُقال كثيراً، فهل هناك بالفعل وجود لما يُدعى "الحظ"؟ من ناحية أخرى، تنتشر مقولة بأن "الحياة ليست عادلة"، فبعض الناس يعمل كثيراً دون تحقيق أهدافه، في حين يعمل البعض أقل، ويحقق نتائج أفضل! فلماذا؟
إن الحظ بالفعل موجود، فقد ذكره القرآن الكريم: {وَمَا يُلَقَّاهَا إِلا الَّذِينَ صَبَرُوا وَمَا يُلَقَّاهَا إِلا ذُو حَظٍّ عَظِيمٍ}، ولكنّ المشكلة تكمن في الإجابات على هذه الأسئلة: ما هو الحظ؟ هل هناك أسباب يمكن بها جلبه؟ ما هي؟ كيف يمكن تفعيلها؟ وهل هي ثابتة وعامة؟ بمعنى آخر؛ هل هناك قوانين محددة وواضحة خاصة بجلب الحظ وتحقيق الأهداف؟
لقد قام بعض العلماء بوضع عدد من القوانين المتعلقة بأفكار وسلوك الإنسان، ولكن لم يتم منح الضوء بشكل كافٍ على تلك القوانين الربانية التي وضعها الله للناس ليدركوا كيف تسير الحياة، وكيف يحصل كل عامل على أجره، وفقاً لوعده: {إِنَّا لَا نُضِيع أَجْر مَنْ أَحْسَنَ عَمَلًا} ، وقد سماها الله "السُنن"، ووعد بأنها لا تتبدل ولا تُفرّق بين الناس؛ {فَلَنْ تَجِدَ لِسُنَّةِ اللَّهِ تَبْدِيلاً وَلَنْ تَجِدَ لِسُنَّةِ اللَّهِ تَحْوِيلاً} .
يقول ستيفن كوفي: "أعتقد أن المبادئ القويمة هي قوانين طبيعية وأن الله - خالقنا جميعاً - هو مصدرها ومصدر ضميرنا ... هناك أجزاء من الطبيعة البشرية لا يمكن الوصول إليها من خلال التشريعات البشرية، ولكنها تتطلب قوة الله للتعامل معها، لأن البشر لا يستطيعون بأنفسهم الوصول إلى الكمال".
في هذا الكتاب ستتعرف - بإذن الله - على اثنين وعشرين من القوانين الربانية لفهم كيفية جلب الحظ وتحقيق الأهداف، وهم: المشيئة، الظن، العمل، الطلب، السبب، التوازن، التغيير، الهداية، المعجزات، الرزق، البركة، المكر، الدفع، الإصلاح، الإبتلاء، العدل، الأجل، التداول، الشكر، الرفعة، السعادة، وأخيراً قانون الحظ. كما يناقش الكتاب قانوناً وضعياً كثر عليه الجدل، وهو "قانون الجذب"، وعلاقته بتلك القوانين الربانية.
يجمع هذا الكتاب بين المفاهيم الشرعية المتمثلة في تلك القوانين الربانية وبين نظرية "قيادة الذات"، كما تم سرد عدد من القصص الواقعية، بغرض فهم أعمق لتلك القوانين وكيفية تطبيقها عملياً، وعلاقتها بتحسين الأداء، والتغلب على المعوقات التي تسبب الفشل للكثير من أصحاب الأحلام، ومن ثَمّ جلب الحظ، وتحقيق أهدافك بأقل مجهود وعلى أفضل وجه ممكن.
د. محمد رجب

"Nineteenth-century British histories of the Indian ‘Mutiny’ have usually been seen as a moment of unequivocal imperial confidence. Little account has been taken of the large number of complex, non-historical texts that memorialized the ‘Mutiny’. Victorian Britain witnessed a wide and varied interest in the representation of events of the past. The representations spanned many genres and continually multiplied in form and medium under the impetus of an expanding commodity culture. Commoditized memorial texts—unlike professional histories—are read by an extremely diverse group of people. The wide dissemination and variety made the texts semantically unstable.

By concentrating on non-historical memorial texts of the ‘Mutiny’ and by attending to both their production and consumption, we can discern a far wider set of attitudes towards the ‘Mutiny’. Not only are many of these texts revealed to be ambivalent towards the imperial project, but also indeed they reveal a multiplicity of fissures within Victorian society. "

Lucknow, a city once dominated by Shi’a nawab rulers, is now known for elites’ nostalgia for Islamicate pasts and masses seeking better futures. This special issue builds interdisciplinary dialogue about a city overwhelmingly represented in historical accounts and emplaces Lucknow within recent investigation of urban India in which the city of nawabs is largely absent. Focusing on the old city of Lucknow where Muslims still demographically predominate, our introduction blends ethnographic exploration of cultural memory with new statistical data on the old city’s changing population, socioeconomic ‘backwardness,’ and segregation. We frame Lucknow’s Islamicate old city in contemporary times as a place where north India’s beleaguered Muslim minority negotiates between their remembered cosmopolitan past and a present burdened by structural violence and communal riots—blending (rather than choosing between) modernity and tradition, cosmopolitanism and provinciality, melancholia and aspirations, history and future.

Within the last decade, Muslim women’s rights activists in postcolonial India have acquired increasing visibility within the contested public space. This paper looks pointedly at the manner in which three ideologically different Muslim women’s rights activists work toward carving out women’s spaces within the men-dominated political and legal landscape in the city of Lucknow. In doing so, it examines first: how Muslim women’s activists carefully orchestrate their appearance within the public space, and second: their strategic utilisation of the media for the dissemination of their alternative proposals concerning the ‘true Islam’ and the ‘ideal Muslim woman’. This paper argues that Muslim women’s rights activists’ interventions within the public space destabilise hegemonic patterns of knowledge and authority. Laying bare the possibilities Islamic discourse and its embodiment offer for women’s agency, this paper challenges liberal and modernist perspectives that view religion as being obstructive to women’s freedom and autonomy.

This chapter considers three turning points of Shi'i Islam in South Asia in order to provide a (limited) sense of the state of the field. My point of departure shall be the deposition of Wajid ʿAli Shah (r. 1847– 1856), the final King of Awadh, in 1856. This political act was not only one of the sparks leading to the uprising against British rule in the subcontinent revolt of 1857 (also known as the “Mutiny”), but also brought an end to the Shiʿi state of Awadh, a wealthy and powerful patron of Shiʿi institutions, scholarship, and art. As a consequence, Shiʿi communal life began to coalesce around voluntary associations and other models of leadership throughout Northern India. The next major turning point to be considered here is the Partition of the Subcontinent in 1947. While leading scholars stayed behind in what became India, many popular (and often “esoterically- minded”) preachers migrated to Pakistan, trying to carve out new Shiʿi spaces in the state that was envisioned as a homeland for India’s Muslims. These voices were eventually challenged after a new generation of reformist- minded religious scholars (ʿulama) returned from their studies in Najaf, Iraq to Pakistan. A final turning point is the Iranian Revolution of 1979, which caused significant internal cleavages in both India and Pakistan. Politicized scholars who embraced Iran’s revolutionary ideology became pitted against those who rejected such readings of the faith. More importantly, however, the rise to power by the Shiʿi clergy in Iran opened a new and painful chapter of Shiʿi– Sunni sectarianism in South Asia.

Taking stock of extraordinary developments in the first months of the coronavirus pandemic in India, we seek in this article to examine patterns on the ground in the shifting treatment of sanitation workers by the state and by the populace they serve. Based on interviews with sanitation workers in Hyderabad and Lucknow, we identify three trajectories in municipal and societal reactions to Covid-19. The first, characterised by the non-provision of protective gear and the conscription of Dalit labour for pandemic duty in ways that assert an ontological bond between caste and occupation, we designate as brahminical. The second, in which spectacular and unprecedented performances of gratitude toward street sweepers accompany a reluctance to countenance the economic and technological needs of a professional sanitation workforce, we call Gandhian. The third, which resonates with historical examples of social and infrastructural transformations in response to cholera epidemics, shifts the framing of sanitation work from a scene of stigma and untouchability to a discourse of public health and collective responsibility, opening space for reconceiving and revolutionising India’s sanitation culture.

Case of Dalit Heritage Identity in Lucknow - New Tourism campaign. Tourism in India was propelled forward by the campaign of Heritage is not merely about frozen landscapes; it is about ever-changing dynamics of cultural geographies representative of socioeconomic and political change of, and in, a region. This article analyses the conspicuous urban spatial and visual insertions that have resulted in the creation of a new cultural heritage-scape in the city of Lucknow. This is in the form of plazas, memorial parks, streets, and statues to portray the identity of the Dalits, a term used for the lowest group in the Indian caste organization. The analysis specifically examines the socio-political implications of the Kanshi Ram Eco Garden in Lucknow. The very mention of Lucknow evokes dreams of the heritage of refined etiquette, manifested in language, mannerisms, cuisine and lifestyles of luxury-loving rulers, of the idea of shame -Awadh or romantic evenings when elegantly-attired nawabs with poetry on their lips kept company with glamorous courtesans. Under Nawabs of Lucknow the city was presented as the Constantinople of the East, an image reinforced by the gateway in the city called the Rumi Darwaza.

The main purpose of this study was to discover the perceptions and expectations of users towards public libraries. Public libraries are meant for the public and run by the public money and provide services to all the members of the society without any discrimination. To achieve the objectives of the study a survey has been conducted in selected public libraries in Lucknow. For the collection of the data well designed questionnaire was used and data were collected to 135 respondents selected from the 09 public library. The major results were as follows: the study finds that most of the respondents were male and the common reason of respondents for visiting a library for study and competition purpose. The study findings are as follows; the services are good, staffs are cooperative and computer and internet facilities are very poor. The users of public libraries have more expectations like, lack of internet and wifi facility, library websites, photocopy facility, computer facility etc....

The main purpose of this study was to discover the perceptions and expectations of users
towards public libraries. Public libraries are meant for the public and run by the public money
and provide services to all the members of the society without any discrimination. To achieve the
objectives of the study a survey has been conducted in selected public libraries in Lucknow. For
the collection of the data well designed questionnaire was used and data were collected to 135
respondents selected from the 09 public library. The major results were as follows: the study
finds that most of the respondents were male and the common reason of respondents for visiting
a library for study and competition purpose. The study findings are as follows; the services are
good, staffs are cooperative and computer and internet facilities are very poor. The users of
public libraries have more expectations like, lack of internet and wifi facility, library websites,
photocopy facility, computer facility etc. Some people are not aware about the public library so
advertised of public library and more financial support will be required.