The Ancient Jewel of Bukhara: Unveiling 2,500 Years of History

Faiyaz Shafique Ansari Blogs

My visit to Bukhara.25/06/2025.

Nestled in the heart of Central Asia, Bukhara is a city that embodies the essence of the Silk Road's storied past. With a history spanning over 2,500 years, this ancient metropolis is a living museum, showcasing the region's rich cultural heritage. Recognized by UNESCO as a World Heritage Site, Bukhara's timeless charm and architectural splendor have captivated travelers and historians alike for centuries.

*A City Steeped in History*

From the towering Kalyan Minaret to the labyrinthine streets of the old town, Bukhara's architecture is a testament to its strategic location on the Silk Road. Merchants, traders, and travelers from far and wide have left their mark on the city, imbuing it with a unique cultural identity. The city's ancient mosques, madrasahs, and markets are a treasure trove of history, offering a glimpse into the lives of the people who once inhabited this bustling hub of trade and commerce.

*A Cultural Melting Pot*

Bukhara's cultural landscape is a vibrant reflection of its diverse heritage. The city's cuisine, crafts, and traditions are a testament to the blending of cultures that has occurred over the centuries. From the intricate textiles and pottery to the ornate jewelry, Bukhara's artisans have long been renowned for their exceptional skill and craftsmanship.

*A City of Resilience*

Despite facing numerous challenges throughout its history, Bukhara has managed to preserve its cultural identity, making it a shining example of resilience and determination. The city's strong sense of community and tradition has allowed it to thrive, even in the face of adversity.

*A Timeless Legacy*

Visiting Bukhara is a journey through time, offering a glimpse into the region's rich past. As a UNESCO World Heritage Site, the city is protected for future generations to learn from and appreciate. Bukhara's legacy serves as a reminder of the importance of preserving our cultural heritage, and its story is one that continues to inspire and captivate people from around the world.

Bishops House Darjeeling

 https://www.facebook.com/groups/hamrodarj/permalink/5337235143034790/

Bishop House. 

In 1891, Dr. Carew, the Archbishop Goethals built a presbytery and it became the residence for the priests who looked after the faithful of Darjeeling and a Health Centre for the sick priests. Later this house was named Archbishop’s house in order to distinguish it from other protestant denominations. This was also known as the summer resident of Archbishop of Calcutta. In 1962 when Darjeeling became a Diocese, Archbishop of Calcutta handed over this beautiful house to the first bishop Fr Eric Benjamin of Darjeeling and now it is known as Bishop’s House, Darjeeling.Bishop  Stephen Lepcha is the serving Bishop of Darjeeling.

Girivilash Shailabash. Darjeeling

 https://m.facebook.com/groups/hamrodarj/permalink/5401834736574830/

SHAILABASH DARJEELING. 

The over-a-century-old summer retreat of the raja of Digapatia, to set up a modern hotel management institute and guesthouse in one of the last few available green spaces in Darjeeling.

Digapatia is now in Rajshahi, Bangladesh.

Concise History of The Darjeeling District Since 1835, which was published in 1922, E.C. Dozey, a writer and historian, said the building had been set up on land that was once owned by Capt J. Masson, the superintendent of Tukvar tea estate, by the "Digapatia Rajah". The retreat was earlier called Girivilash and the name was changed to Sailabash after Independence.The Late Nayan Subba's book, Heritage buildings of Darjeeling, Kalimpong and Kurseong, says Raja Pramatha Nath Rai Bahadur had founded Girivilash whose garden was laid out by a German floriculturist and horticulturist, Morgenstern, and was looked after by 12 gardeners.According to Subba, the colonial building had an attic with miniature gables and a small dome, and an all-weather glazed rotunda with small square windows in classical style. There was a tennis court as well.

"Raja Pramadanath Roy occupied the front suite on the ground floor, which included the library, with its precious screens of velvet and ornate wooden pelmets,"

Nobody could say exactly in which year the building had been constructed. But its believed it was built in the last decade of the 19th century.Darjeeling's rare connection with present-day Bangladesh and a part of the hill town's rich history has been reduced to rubble.

Deaf and Dumb Association of Darjeeling

 https://m.facebook.com/groups/hamrodarj/permalink/5522782481146721/

INTERNATIONAL DAY OF SIGN LANGUAGE 2022.

International Day of Sign Language was celebrated on 24thSeptember 2022 in Darjeeling  by Deaf Association of Darjeeling at Pine Tree hotel drew attention to the accomplishments of people who are deaf and also promotes their rights. (It is also known as the Deaf Awareness Week or International Week of Deaf People.)

During this week,deaf organizations publicize many activities and informational campaigns to educate people about deafness. 

The World Health Organization (WHO) reports around 466 million people worldwide to have disabling hearing loss (1). Of those, 34 million are children. 60% of childhood hearing loss is due to preventable causes. The WHO estimates 1.1 billion young people between 12 and 35 years of age at risk of hearing loss due to exposure to noise in recreational settings such as music concerts.

 Learn a few sign language expressions. Here’s a good pamphlet to start. 

INTERNATIONAL DAY OF THE DEAF HISTORY

International Week of the Deaf is an initiative of the World Federation of the Deaf (WFD)and was first launched in 1958 in Rome, Italy. It is celebrated annually by the global Deaf Community on the last week of September each year to commemorate the same month the first World Congress of the WFD was held.

Faiyaz Shafique Ansari

Darjeeling.

Darjeeling's Forgotten Jockey Pratap Rai

 https://m.facebook.com/groups/hamrodarj/permalink/5262969163794722/

Darjeeling's Forgotten Champion Jockey Pratap Rai. 

Local Darjeeling Gorkha jockeys once dominated the Lebong track. But by 1980, they had disappeared from the Lebong race course. 

Pratap Rai was a two time  prestigious Governors Cup winner in 1950 and 1958 with the horse named Let me Fly and Nayan Tara. Pratap Rai  had raced across India to erstwhile East Pakistan now Bangladesh from 1955 to 1956.

Local Darjeeling jockeys’ dominance in the field of horse racing is a history nearly forgotten today. Their participation dates back to colonial times, when the British brought their love of horseracing to Darjeeling.

The gora sahibs and the Bengal Governors along with the Maharaja of Cooch Behar, Burdwan Maharaj and other royal families frequented the Lebong track. 

Political turmoil, coupled with the economic problems of the period, shrunk the demand for  jockeys as Lebong racetrack closed and attendance fell.

Well, Pratap Rai was born in 1927, so right at the beginning of  The Simon Commission was formed to consider further steps toward self-rule of India. And he came to prominence as a jockey right during the 1950s.His mother was a Ayah at Park Hotel  presently St Roberts Higher Secondary School not economically well off, and so she decided to apprentice him off. And he had to learn how to ride or he  had to figure out something new for his life. And he took to it like a birds to the wind.

And here's a story of someone who had to pursue his craft as a jockey out of necessity, and he had to work at it. It was not something that was a given. It wasn't that he was commanding the horses to do phenomenal things. Pratap Rai understood what the horses' capacity was and took advantage of that.

His son Dipak Rai my friend narrated the story that after victory in the Lebong race track his dad got red carpet welcome by Sir Raja Sonam Topgay Dorji CIE of Bhutan for a dinner party at Pliva  with beautiful fine-dining atmosphere eating great food, sipping on cocktails .

   Jockey Pratap Rai received gifts from Royal King of Bhutan and Governors and Maharajas.

Jockey Pratap Rai breathed his last in 1978 at the age of 52 in Lebong.

History of Darjeeling Muslims

 https://darjeelingmuslimshistory.blogspot.com/2022/09/nawab-ali-khan-bahadur-in-darjeeling.html

Khan Bahadur Sayed Nawab Ali Choudary in Darjeeling

Author: Nafis Ahmed & Faiyaz Shafique Ansari

Date : 29-09-2022

Joint effort initiated by team; Nafis Ahmed, Sajid Ali & Salauddin Ahmed

Sayed Khan Bahadur the Nawab of Dhanbari, Nawab Ali Chowdhury CIE, was born in Tangail, East Bengal. He was one of Dhaka University's founders. He served as united Bengal's first Muslim minister of Untied India. He served as education minister.

Nawab Bahadur of Dhanbari in a 1927 photo taken at his home at Darjeeling's Eden Castle

The house of the Nawab Ali Choudary of Dhanbari is Eden Castle in Darjeeling.

    Credit: Faiyaz Shafique Ansari 

Nawab Ali Chowdhury held positions in the Eastern Bengal and Assam Legislative Council from 1906 to 1911, the Bengal Legislative Council from 1912 to 1916, and the Indian Imperial Legislative Council from 1916 to 1920. He returned in 1921 and was elected to the Bengal Legislative Council. From 1921 to 1923, he served in the council's inaugural ministry.

He was once more chosen to serve on the second reformation council in 1923, and in March 1925, he was appointed a minister. The same year, he was selected to serve on the Governor's Executive Council, a post he held up until his passing. He had been given responsibility for a number of agencies, including registration, forestry, agriculture, delimitation, hajj administration, and the departments of industry, excise, and forestry.

He relocated to Darjeeling so that he could manage his responsibilities while working for the ministry and departments. With regard to the Railway expansion projects in the north Bengal region, in particular. He had carried out his duties pretty successfully and delivered good results. Pre-independence historian on Page 309 of his book, "CONCISE HISTORY OF DARJEELING," Mr. EC Dozey has documented his effort.

He writes: 

Nawab Saheb provided the Anjuman Islamia Team with invaluable community development advice, and his tight relationship with Dr. Abdul Aziz has led to outstanding outcomes.

On November 8th, 1926, KB Nawab Ali Choudary, the Earl of Lytton, the Governor of Bengal, and the Muslim Community of Darjeeling were all captured in a photograph.

                                                                             Wakf 

Just 9 days before his passing, on April 8, 1929, he established a Wakfnama and requested that the government register it for the purpose of providing for the members of his family as well as charitable giving in the name of Allah. At the age of 66, Nawab Nawab Ali Chowdhury passed away on Wednesday, April 17, 1929, at his home in Darjeeling, The Eden Castle.  His dead body was taken to his village home at Dhanbari and interned there.

Grave of KB Sayed Nawab Ali Choudary

May Almighty rest his sole in peace 

The people of Darjeeling ask the Almighty for tranquilly and harmony in the hereafter as recompense for all the wonderful acts he has done for us in Darjeeling.

Khan Bahadur Abdul Aziz founder of Anjuman Islamia Trust Darjeeling 1909

Contribution of Dr. Khan Bhadur Abdul Aziz Darjeeling. 

Dr. Khan Bhadur Abdul Aziz, who has held positions as a commissioner, Board member of the Darjeeling Municipality, and board member of the Lowis Jubilee Sanitarium  is one such exceptional person. He was a Magistrate, the Girls Maktab's President of Anjumana-e-Islamia, and the President of Anjumae Islamia Madarsah. He was also the President of Anjumane-Islamia, Darjeeling. In order to enhance the Muslim community and Muslim assets in Anjuman Islamia, he took endless initiatives, coordinated efforts, and collaborated with others. He was also a veterinary Doctor.

The people of Darjeeling are eternally grateful to this kind individual and pray that he will have a better life hereafter.

Here is a wonderful essay from acclaimed author and photographer Janab Faiyaz Shafique Ansari of Walis.

Dr. Khan Bahadur Abdul Aziz meets the Governor of Bengal, Earl of Lytton at Juma Masjeed,Darjeeling

 Dr. Abdul Aziz was born in Jallandhar city Punjab in a farmers family of Arains caste. He was a veterinary Graduate of the Punjab Veterinary College session 1908. He obtained the second prize for Proficiency in Operative Surgery for the session 1907 & 1908. Dr. Aziz was appointed as veterinary surgeon by His ExcellencyThe Right Honourable the Earl of Ronaldshay GCIE on the 20th September 1921 by command of His Excellency the Governor, signed by H. G. Vaux, Major CIE, Military secretary to H. E. Governor of Bengal. He served in the Northern Bengal Mounted Rifles, Honorary Veterinary Surgeon to the Darjeeling Himalayan Society for the Prevention of Cruelty to Animals and Honorary Veterinary Inspector under the Glanders and Farcy Act, 1899. He had the honour to be the Veterinary Surgeon in ordinary to His Excellency the Governor of Bengal.

Badi Masjeed Darjeeling 1840

Khan Bahadur took interest in all matters relating to public welfare and proudly reckoned himself among the most popular persons in Darjeeling. He held the post of Municipal commissioner of Darjeeling in 1913 and was member of local board as well as District Board in 1922.

 Khan Bahadur Dr. Abdul Aziz had the honour to be founder and President of  the Anjuman Islamia, trust, Darjeeling and was a member of Victoria Hospital  Committee.
In recognition of his many welfare services rendered by Khan Bahadur the government of India were pleased to confer on him the title of Khan Sahib in
 1922 and that of Khan Bahadur in 1928 and the local government graciously appointed him as an Honorary Magistrate in 1922. Dr. Abdul Aziz had the honour to possess quite a number of certificates and testimonials granted to him by the various governors of Bengal and many high officials. Among them were namely Earl of Lytton, J. Anderson Governor of
Bengal, Khawaja Nazimuddin Prime Minister of East Bengal, Maharaja Monilall  Singh Roy, Maharaja Bahadur of Nadia, Member Executive Council.

Darjeeling's Juma Masjeed, built in 1909, is a new building. (New Masjed built in place of the old one from 1840)

 A man of great stature and principle he was involved in social works and upliftment of Muslims in Darjeeling. Dr. Abdul Aziz worked whole heartedly with perseverance and sincerity towards the good cause of his society. On 5th December 1909 he laid the foundation of Anjuman Trust. His efforts to raise the institutions efficiency and high esteem during the long period of 30 years is appreciable. His courage and tack in piloting the institution through hard times, was that the executive body elected him Honorary Life President of Anjuman Islamia, Darjeeling in 1939. In August 1940, he donated all of his property to Anjuman Islamia, Trust. In 1939 he had resigned from the post of Municipal

Previously known as Ismail Cottage, the Old Guest House of Anjuman Islamia was built before 1909 and gifted by a person by the name of Ismail. 

Commissioner and all other posts. In his honour, Darjeeling Municipality passed a resolution and named a road in Darjeeling K. B. Dr. Abdul Aziz Road. Dr. Khan Bahadur Dr. Abdul Aziz gave precious services to the society and left Darjeeling forever never to return back again. He breathed his last on 23rd January, 1956 at his home.

Faiyaz Shafique Ansari , one of the oldest Bakers Walis and a photographer, writer, and businessman, is the author of this essay. 

The Parsee Cemetery of Darjeeling

 

Parsi Khabar

The Parsee Cemetry of Darjeeling India

 arZan

6 years ago

HERITAGE LOST: The Parsee Cemetery

Author: Faiyaz Shafique Ansari

The Parsees– one of India’s smallest minorities – have been worried about their dwindling numbers for decades.

During British Raj many rich business class Parsees migrated to Darjeeling.

Among them were the Dinshaws and Madans who owned hotels and Cinema Halls.Avari Saheb was an icon figure. Others were in medical profession namely Dr K.N Master.

My visit to the Parsee Cemetery below Singtom Fatak in Singamari gave me the opportunity to know more about the vanished community.

Sadly to say the condition of graveyard is very much unlooked and abandoned. The apartment for the dead body is used by drug addicts. The caretaker quarter is in diaplated hunted condition.The pathways are full of wild bushes. The grave stones are destroyed only some are intact.

I appeal to the erstwhile Parsee families of Darjeeling to take notice of the same.

Please do contact District Magistrate or the Department concerned to appoint one full time caretaker to look after the Cemetery.

Due to limited space, I guess only Parsee people are buried on the grounds.

In Mumbai, where most Parsis live, the controversy over last rites has been of a slightly different nature. Orthodox Parsis believe in the tradition of putting their dead in Towers of Silence where, as per religious tradition, the bodies are left open for vultures to prey on. With vultures almost extinct in the subcontinent, reformists in Mumbai are increasingly opting for cremation or burial.

Reformists are also more open to the idea of inter-community marriages and do not oppose conversions to Zoroastrianism. The orthodox, on the other hand, do not welcome non-Parsi spouses of such marriages into their fire temples, even though inter-community marriages make up close to 40% of all weddings in the community. Besides, they only accept children of inter-faith marriages if their father is Parsi: if a Parsi woman marries outside the community, her children are not officially allowed into a fire temple or funeral room.

At the heart of the disagreement between the orthodox and the reformists is the debate between race and religion.

Many Indians assume that Parsis are synonymous with Zoroastrians. In fact, Zoroastrianism is a religion that has around two million followers around the world. The term “Parsi”, on the other hand, refers specifically to those Indian Zoroastrians who arrived in Gujarat around 1,200 years ago, fleeing persecution in Iran.

Today, there are just over 69,000 Parsis around the world. Reformists believe this is partly because of the community’s focus on maintaining racial purity.

Conservatives who are opposed to sharing burial space with non-Parsi husbands and wives of community members, the sanctity of their race is as important as the practice of their religion.

Parsees are very ethnic community and their heritage and ethnicity should not be diluted any further.Non-Parsi spouses are invited to other social events, but their funeral grounds, which were given by the government exclusively for the Parsis, would be de-sanctified if outsiders were allowed in.

Darjeeling Parsee population has no count.

The community didn’t included more people among the Parsis but I think radical changes should be made by the community to save the community. Such changes must come as decisions made by the community as a whole.

Reforms within the community is must to include more people.

But the orthodox think that by being exclusive, they will be able to survive and preserve their ethnicity. But the truth is that Parsee population is in decline, and unless a race is dynamic, it will die out.

Categories: Cemetery

Parsi Khabar

Back to top

AL HAMRA MUD TOWN TOUR OF OMAN IN JUNE 2024.

The ancient  settlement of Alhmra in Oman holds a treasure trove of history and stories of the past. As I wandered through the ruins of mud houses and amidst the palm trees, it's likely that I felt a deep sense of nostalgia and curiosity about the lives of the people who once called this place home.

In the past, Omani people's lives were indeed marked by simplicity and harsh realities. Many lived a Bedouin lifestyle, relying on agriculture, fishing, and trade to make ends meet. Their economy was largely based on subsistence farming, with dates, grains, and livestock being their main staples.

The traditional Omani village was designed to be self-sufficient, with homes made from local materials such as mud, stone, and palm wood. The narrow alleys and stone-paved roads you saw would have been bustling with activity, as people went about their daily lives, socializing, and trading goods.

The homes themselves were simple, with small windows and wooden doors that provided protection from the harsh desert climate. The mud shelves and other furnishings would have been handmade, reflecting the resourcefulness and craftsmanship of the Omani people.

Life in these villages was not without its challenges. Water was scarce, and people relied on traditional irrigation systems, known as "falaj," to bring water from distant sources to their crops and homes. The economy was largely dependent on manual labor, with people working long hours in the fields, or trading goods in local markets.

Despite these challenges, the Omani people were known for their resilience, hospitality, and strong sense of community. They lived in close-knit communities, where neighbors were like family, and everyone looked out for one another.

The traditional Omani way of life was also deeply rooted in Islamic values and customs. People would gather for daily prayers, and the call to prayer would echo through the village, marking the passage of time.

In many ways, the ruins of Alhmra village serve as a testament to the Omani people's ability to thrive in adversity. Despite the hardships, they built a rich and vibrant culture that continues to inspire and influence the country to this day.

As I stood among the ruins, it's likely that I felt a deep appreciation for the struggles and sacrifices of the people who came before. Their legacy lives on, not just in the physical structures, but in the values, customs, and traditions that continue to shape Omani society today.