The Intangible Heritage of Lucknow

In 2017, the INTACH Lucknow Chapter conducted a comprehensive study on the intangible heritage of Lucknow. The study explored various aspects, including costumes, cuisines, rituals, traditions, local festivals, dance, music, arts and crafts, vanishing skills, and the social fabric and communities of Lucknow.

Awadh has always been one of the wealthiest regions in India, both in terms of wealth and culture. It was the cradle of Indian civilization, the target of numerous invasions, and a melting pot of various regions and peoples. Awadh boasts a fascinating history. Around 800 B.C.E., the Aryans migrated to the Gangetic plains in search of fertile land. By the late Vedic period, mahajanapadas began to form, with Ayodhya serving as the capital of the Kosala mahajanapada. The great Indian epics, the Ramayana and the Mahabharata originated in this region.

In 1580, during Emperor Akbar’s reign, Ayodhya was combined with its neighbouring cities and became one of the twelve subas (provinces). It became known as Awadh. The title of Nawab immediately comes to mind when one thinks of Awadh. The first individual to receive this honorific title was Sadat Khan, also known as ‘Burhan-ul-Mulk,’ the Subedar of the region. After him, the title of ‘Nawab’ was passed down hereditarily rather than being bestowed by the Mughal rulers.

Lucknow became the capital when Asaf-ud-Daula, the fourth nawab, moved the capital from Faizabad to Lucknow. This period was marked by opulence and a unique cultural synthesis known as ‘dhoop-chhaiyan.’ During this time, art forms like Kathak, thumri, khayal, dadra, ghazals, and sher-o-shairi emerged. Hinduism and Islam beautifully converged, with Hindus adopting elements of Islam (for example, a Muslim crescent adorns the top of a Hanuman temple in Aliganj) and Muslims celebrating Hindu festivals (for instance, Orthodox Muslim women celebrated Navratri). This mutual respect was referred to as the ‘Ganga-Jamuna tehzeeb.’ 

With the arrival of the British, the power of the Nawabs diminished, although they largely maintained their lavish lifestyles. Itr, or perfumed oil, was highly valued, and the palaces were scented with it. It was also during the Nawabi period that the popularity of paan peaked. The hukkah became refined upon reaching the Awadh court, and Wajid Ali Shah’s favourite hukkah was made of pink hand-blown glass.

The language underwent some changes. Awadhi, as it was spoken during the time of Tulsidas, was initially influenced by Farsi or Persian, which was later replaced by Urdu.

Unfortunately, many beautiful materials and skills from the Awadhi era have now been lost. Fine muslins and Tanda jamdanis have disappeared, while the Banaras brocade made with real zari has become very expensive, and kinkwab brocades are now hard to find. Skills that were once patronized, such as chatta-patti ka kaam and daraz ka kaam, have been lost over the centuries. Additionally, the popularity of crochet lace and smocking, which were introduced during the British period, has also lost popularity.

Some costumes have thankfully survived. Traditional Khadi continues to thrive, and silk-based textiles such as chiffon, georgette, and net are still widely used. While block printing is not as booming an industry as it once was, it remains popular in Lucknow. Indian designers are becoming aware of the risks faced by Lucknow’s textiles and have made efforts to incorporate chikankari, zardozi, and kamdani into their collections. During the Nawabi period, the Rumal held significant importance; it measured 110 cm × 110 cm and was made of muslin. In the summer, it was embroidered with chikan work, while in winter, Jamavar was used.

The city known for its ‘Nawabs and kebabs’ truly lives up to its name. In fact, the introduction of kebabs to India is attributed to the first Nawab of Awadh, Saadat Ali Khan. Culinary historians refer to the period during Nawab Asad ud Daula’s reign as the “Renaissance of cuisine.” It was during this time that dishes such as parind puri, patili kebab, moti pulao, and arvi ka salan were created. The Nawab was reportedly so fond of kebabs that he employed specialized rakabdars to invent a new dish every day.

In comparison to Mughal cuisine, Laknawi cuisine is milder and features smoother textures. The famous galawati kebab is believed to have originated because the Nawab, being a couch potato, had lost his dentures by that time. Consequently, a kebab was created with a paste-like consistency. The Tunde Kebab is named after its one-armed creator, referred to as ‘Tunde.’ Hajid Murad Ali perfected this recipe, which was subsequently named Tunde ke kebab in his honor. His son opened a shop at the old chowk in Lucknow in 1905 called Tunde Kebabi, which has been selling some of the best kebabs for generations, including the Galawati-inspired Kakori kebab. The INTACH Gwalior Chapter has successfully documented many Awadhi recipes and compiled a list of restaurants in Lucknow along with their specialties in its study.

Since the first Nawab of Awadh was a Shia, the Shia Nawabs of Lucknow observed Muharram with great splendour, organizing grand processions through the streets and setting up sabils to offer sherbet and drinking water to passersby. Even today, Muharram holds great significance in the city. The grand Shahi Zari procession starts from Bara Imambara on the 1st of Muharram. The silver staffs and Alams used in the procession have been in use since the time of the Nawabs. Majlises and Jiloos are held, and the ‘Aag ka Matam’ takes place in the compounds of Bada Imambara and Shah Najaf Imambara, witnessed by thousands of mourners and non-Muslim spectators. During Muharram, Lucknow is filled with drenched in a sea of grief but it also fosters a sense of community and belonging. Other festivals and fairs include Bada Mangal (a festival dedicated to Lord Hanuman), Ganga Snan Mela, Chandrika Devi ka Mela, Aathon ka Mela, Buddeshwar ka Mela, and Uttarayni Mela.

Lucknow is also home to unique traditions such as dastangoi, a form of storytelling, Ram Leelas, Qawwalis, bird fights, cock fights, patang bazi (kite flying), bait bazi (a poetry game), and traditional body tattooing known as Godna.

The last part of the project explores social fabric and communities of Lucknow. The Dhobi community includes both Hindu Dhobis, who identify as Rajak, and Muslim Dhobis, who belong to the Sheikh Muslim order. While many still practice their traditional occupation of washing clothes, others have moved into sectors such as private and government jobs, wage labor, agriculture, and white-collar employment. Other communities include the Kalwar, traditionally involved in the production and sale of country liquor; the Bhar, followers of the Shaiva panth; the Bhumar, traditionally landowners and agriculturists; the Chamar, historically leather-workers; and the Dhuniya, a caste of cotton carders. These are just a few examples of the diverse communities that reside in the city of Lucknow.