Hyderabad

The entire JNNURM reforms can broadly be categorized into three major streams namely, financial management reforms, E-Governance reforms and the poverty related reforms. In the financial management category, municipal accounting reforms and resource augmentation reforms especially focusing on property tax and the user charges form the core. The recommendations of the Central and State Finance Commissions play very significant role in respect of augmentation of revenues. In the E-Governance category, reforms include the areas like improving the administrative processes adopted in the management of municipal service delivery and citizen interactions. Efficiency improvement in service delivery with citizen centric focus is the primary goal. This paper focusses on impact of Jawaharlal Nehru Urban Renewal Mission in Hyderabad.

Hyderabad, the capital city of the state of Telangana was created in 1591 as it slowly expanded around the fort of Golconda. It was built by the Muhammad Quli Qutb Shah, and remained independent until 1724 when it was captured by the Mughal empire. It was only towards the mid 19th century that Hyderabad began to become a social and cultural hub. One rather common part of the old Hyderabad was regular flooding and was not considered much of a threat. This outlook, however, changed after the major disaster in 1908. The rise in water level of River Musi led to the deaths of approximately 15,000 people and the destruction of 19,000 homes. This incident led to the creation of the City Improvement Trust in 1912, which then led to the creation of the municipal survey that created the ancient map of Hyderabad that will be looked at in this paper.

A distinctive Ram statue was used in Hyderabad, Telangana, in the annual shobha yatra (grace procession) between 2012 and 2018 for the occasion of Ram Navami, the festival of Ram's birthday. 1 This festival occurs each year in the larger program of Spring Navratri. Yatra translates from Hindi as "procession," and is used to refer to both religious and political variants, while shobha commonly translates as "grace." The two terms together highlight the religious aspects of the procession and its place in the ritual calendar. The first public shobha yatra in Hyderabad occurred in 2010. Previously, it was a more relaxed affair that was celebrated in private. This change occurred in response to the Milad-un-Nabi celebrations of the Hyderabadi Muslim community becoming public for the first time in 2010, just a few weeks before that year's Ram Navami. 2 The last yatra I have information about is 2018. Personal and academic factors made it impractical to continue to follow the Hyderabadi yatra after this date. However, the impact of pandemic restrictions on the yatra would be fascinating to discuss. A cursory search suggests

Hailed as the badshah of mizahiya shayri, Khateeb, who is still relatively unknown across the subcontinent, was prolific, and composed and performed a great number of his works in Dakhani. Suffused with regional idioms, pithy folk wisdom and the sumptuous inflections of the Deccan’s vernaculars, his poetry was accessible to and singularly popular among the people of the region. Khateeb was not just a guardian of Dakhani, he became one of its most be- loved ambassadors. He lit a lamp in the darkened corner to which the language had retreated; his poetry was like a stick of incense burnt in propitiation to its glorious history.

The research study was conducted in the water samples collected from, Cherlapally Lake, Cherlapally village, Ranga Reddy district, Telangana state, India. The water quality index was studied in four sites of the Cherlapally Lake and reported during the year 2013. The following physical-chemical parameters like pH, Temperature, Turbidity, BOD, DO, Coli-form, Nitrates, Phosphates, Total solids were analyzed and compared between the WQI ratings. The parameters like BOD, DO, Coli-form bacteria were rating from 0-25, which was considered highly polluted lake. According to the water quality standards the lake is coming under bad quality and unfit for drinking purpose.

Most of the film historiography has originated from the cities like Bombay, Madras, Calcutta and Lahore. The more recent scholarship has looked at cities like Pune and Kolhapur. In all these histories details of film production happening in cities like Hyderabad is a curious absence. This absence could be attributed to a multiplicity of reasons like the prominence of film production in these cities and the availability of archival evidence. Focusing on the film practises in cities like Hyderabad presents the possibility of bringing alternative histories to the fore which enhances the understanding of cinema as a complex network. The city of Hyderabad was distinct in being a princely city under the rule of the Nizam unlike Madras, Calcutta, Bombay and Lahore which were the colonial cities and also in being at the crucial intersection of the transport and communication networks from the north to the south. The city of Hyderabad under the Nizam rule has also been argued to be a modern city embedded in the international networks by scholars like Eric Beverley(2015). The study of early film history in Hyderabad becomes a way to understand the social history of the place itself.

This paper attempts to trace the history of early film production in Hyderabad state by examining the case of Dhirendranath Ganguly. Dhiren Ganguly ran the Lotus Film Company in Hyderabad from 1922 to 1924. The case of Dhiren Ganguly and the Lotus Film Company becomes a site to investigate the patronage networks of princely city of Hyderabad, the industrial networks within which cinema operated and also the politics of film historiography post the linguistic reorganization of states. It is also an avenue to examine Ganguly as an early film artist, his influences and his mobilization of various networks to make cinema. Through the examination of fragmented evidence it tries to understand the different negotiations that were involved film production in the Nizam state in the 1920s and hence on the nature of society under the Nizam.

By the early twentieth century Hyderabad had become (as it remains) one of the largest cities in India. The growth had been chaotic, and the city was not prepared for the flooding of the Musi in 1908, which wiped out several localities, nor for the plague which followed in 1911. These acute crises exacerbated chronic problems of poor drainage and overcrowding, and persuaded the authorities of the need for a massive programme of urban redevelopment. The Nizam Osman Ali Khan, who succeeded to the throne in the year of the plague, established a City Improvement Board in 1912 which immediately began slum clearance and rehousing projects. More ambitiously, the Board also sought to provide new open spaces and public buildings, and so revived the vision of clarity and scale that had inspired the city's founders. Though they therefore form only part of a wider prograrnme of urban renewal, it is with the major new public buildings that the present discussion is concerned. They can be divided into two successive phases. The design of the buildings of the first phase, from 1914 to 1921, was entrusted to a British architect, Vincent Esch, who was brought to Hyderabad for the purpose; the buildings of the second phase, from 1921 to 1936, were designed by architects in the state of Hyderabad's own Public Works Department. The two phases contrast in various ways, and particularly with regard to the architectural definition of Islamic identity.

Muslim Belonging in Secular India surveys the experience of some of India’s
most prominent Muslim communities in the early post-colonial period.
Muslims who remained in India after the Partition of 1947 faced distrust
and discrimination and were consequently compelled to seek new ways of
defining their relationship with fellow citizens of India and its governments.
Using the forcible integration of the princely state of Hyderabad in 1948 as a
case study, Taylor C. Sherman reveals the fragile and contested nature of
Muslim belonging in the decade that followed independence. In this context,
she demonstrates how Muslim claims to citizenship in Hyderabad contributed
to intense debates over the nature of democracy and secularism in independent
India. Drawing on detailed new archival research, Dr Sherman provides a
thorough and compelling examination of the early governmental policies and
popular strategies that have helped to shape the history of Muslims in India
since 1947

Sufism is often regarded as standing mystically aloof from its wider cultural settings. By turning this perspective on its head, Indian Sufism since the Seventeenth Century reveals the politics and poetry of Indian Sufism through the study of Islamic sainthood in the midst of a cosmopolitan Indian society comprising migrants, soldiers, litterateurs and princes.

Placing the mystical traditions of Indian Islam within their cultural contexts, this interesting study focuses on the shrines of four Sufi saints in the neglected Deccan region and their changing roles under the rule of the Mughals, the Nizams of Haydarabad and, after 1948, the Indian nation. In particular Green studies the city of Awrangabad, examining the vibrant intellectual and cultural history of this city as part of the independent state of Haydarabad. He employs a combination of historical texts and anthropological fieldwork, which provide a fresh perspective on developments of devotional Islam in South Asia over the past three centuries, giving a fuller understanding of Sufism and Muslim saints in South Asia.

Table of Contents

1. Muslim Mystics in an Age of Empire: The Sufis of Awrangabad 
2. The Poetry and Politics of Sainthood in a Mughal Successor State 
3. The Sufis in the Shadow of a New Empire 
4. Saints, Rebels and Revivalists 
5. The Awrangabad Saints in the New India. 
Conclusions

The city of Hyderabad in Pakistan was widely known as manghan jo shaharu, the city of the wind catchers. In the second half of the 20th century, these wind catchers became part of a modern iconography of the winds. Since images have been published in Bernard Rudofsky’s influential book Architecture without Architects in 1964, the roofscape with its scores of wind catchers has repeatedly appeared in publications on architecture and the ecology movement. The recurring reference to the roofscape shown by Rudofsky has imbued these images with a twofold reference character which follows the interpretation of Hyderabad that was created by the New York MoMA exhibit. Rudofsky’s exhibit and exhibition catalog have constituted the framework for an interpretation of the circulating images of Hyderabad’s roofscape ever since. By tracing the photographic tradition of Hyderabad’s wind catchers, this article reveals the historical character of this motif and thus an allegorical concept of the relationship between architecture and environment which, given today’s focus on sustainability, is becoming increasingly important. “Nature,” says Walter Benjamin, “has always been allegorical,” thus anticipating an insight of contemporary science and technology studies (STS). A rereading of the interpretational approaches to the wind catchers reveals the questionable character of the one-sided transfer of modern energy and technology concepts onto architectural forms that originated in different historical contexts. An allegorical interpretation of the wind catchers may help to recognize vernacular forms of knowledge as mediated and as circulating on a global scale. Illustrations of wind catchers in modern architectural publications tell us as much about the energy societies in Europe and the U.S. as about the vernacular thermal forms of knowledge in Pakistan. Beyond the cultural, the sculptural, and the technological interpretation of the wind catchers, the motif directs our eye to a general solution for the entire city, which is gaining importance in today’s reflections on urban forms of energy supply. The task of cooling is transferred from the building scale to the urban scale and from high to everyday culture.

The goal of this dissertation study is to explore how HIV stigma and gender interact in the lives of people living with HIV in Hyderabad, India. This study pays particular attention to gendered experiences of depression and medical care utilization. The theoretical framework for the study integrates gender role theory with an adapted version of Goffman’s conceptualization of stigma. The study utilizes mixed methods in two interrelated phases. In Phase 1, 150 individuals living with HIV (51 cisgender women, 49 cisgender men and 50 hijra/transgender women) were recruited to complete a survey that investigated associations between HIV stigma and two outcomes: depression and medical care utilization. The mean age of participants was 38.03 years (SD=7.62); mean income was 8,8083 Rupees (SD=5,917); and mean self-reported CD4 count was 447 (SD=258). The majority of participants were Hindu (85%), spoke Telugu as their native language (89%), and were members of scheduled castes or tribes (79%). HIV stigma was found to be positively associated with both depression and medical care utilization. In phase 2, 32 individuals (16 cisgender heterosexual women and 16 hijra/transgender women), scoring on the high and low ends of the stigma scales, were recruited to participate in in-depth interviews, exploring their experiences with HIV, gender roles, and gender nonconformity. For cisgender women in India, HIV stigma was found to be impacted by restrictive gender roles, a limited ability to refuse or delay sex or marriage, and the prioritization of male partners’ health over females’ health. For hijra/transgender women in India, sex work, gender nonconformity, and the multiplicity of gender identity were found to be important factors in influencing HIV stigma. These findings emphasize the importance of tailoring HIV policies and programs to fit the specific mental and physical health needs of hijra/transgender people and cisgender women in Hyderabad, India.

Close interaction with the people, administrators and political leaders of historic precincts in Hyderabad and Shahjahanabad, Delhi, revealed a great enthusiasm amongst all to improve their general standard of living. But the notion of 'space' as perceived by the public officials is radically different from that of the public itself. The former habitually sees it as a commodity; while the latter freely lets the socio-cultural forces dictate its usage. This difference in perceptions often hinders redevelopment due
to ao deficiency in understanding the cultural economics and evolution of the city core. As a result, most livelihoods become vulnerable to these deficient perceptions. Conceptual approaches derived from existing and proposed regulatory and planning tools may offer solutions for sustaining the resources of historic city cores effectively.

In this empirical research we are reporting the results of a survey carried out in Healthcare Industry in the Metro city of Hyderabad, whether the performance appraisal management system is effected by the independent factors performance management, improved employee performance and impact of performance appraisal system on employee performance. The authors surveyed 750 staff working in various healthcare centres including hospitals, training centres consisting of 435 men and 315 women employees, to evaluate the how the said factors effect the performance management system in healthcare industry. The reliability statistics Cronbach Alpha, Kaiser-Meyer-Olkin Measure of Sampling Adequacy and Bartlett's tests of sample adequacy, principal component analysis and multiple linear regression analysis carried out. The Cronbach alpha measured at for performance management 0.870 factors for improvement of employee performance 0.776 and factors for Impact of performance appraisal system on organization is 0.742. The KMO-Bartlett tests reveal a strong relationship among the study variables and Bartlett's test of Sphericity is significant (P<0.001) for all the three factors indicating the correlation matrix is not an identify matrix. The multiple regression analysis reveals the three factors significantly influencing the performance management system in healthcare industry in the Metro of Hyderabad.

In this Extended Essay, the 1948 ‘hidden’ massacre of Hyderabad State was explored with the research question: Bloodless Revolution or a Bloody Massacre, What really happened in Hyderabad in 1948? Details of the annexation of Hyderabad State to the Union of India had been concealed until 2013 when the Sunderlal Committee Report was released to the public. The report indicated that a vast number of Muslims had been killed during and after the takeover, more than previously believed; tens of thousands more civilians died than troops in the small-scale war that annexed Hyderabad. The most prevalent information available was that during the Indian Army’s assault, Muslim denizens were caught in the crossfire.
The main doubt concerning the research question was: what exactly happened and who was responsible for this undocumented, rumoured mayhem that occurred before, during and after the integration of the Princely State of Hyderabad. Along with the Sunderlal Report the event was investigated by collating a large number of literary sources, from online articles and historians’ books. With perseverance, a primary source was found who was willing to give an interview, providing a personal account. After reviewing over 100 sources including the Sunderlal Report, much was deduced about what actually occurred. All angles were considered and evaluated: political issues, social unrest, communism and the Partition of India-Pakistan.
Thus the conclusion reached, in accordance with the Sunderlal Report, was that Hyderabad’s incorporation into the Union of India was not bloodless at all, not a massacre, but the civil war, which followed saw loss on both sides as power shifted. Actions taken in the judicial system were not as fair as they were necessary, in order to maintain peace in the subcontinent at the time. Furthermore, the concealment of the report was ethically wrong but a necessary evil.

This paper looks at the manner in which the city of Hyderabad, the capital of the south Indian state of Andhra Pradesh and production centre of the Telugu film industry, has been represented in the recent commercial hit *Okkadu* (Gunasekhar, 2003). The film is thematically interesting in that it re-stages the country versus city in contemporary terms. More importantly, it follows the late 1990s trend in the film industry to recreate entire cityscapes within the studio, ensuring that location shooting in busy city streets and neighbourhoods merely returns us to the grandeur of lavish and ‘realistic’ studio sets. *Okkadu* goes a step further by reconstructing Hyderabad’s most recognizable monument, the four hundred year old Charminar, in addition to its obviously imaginary residential neighbourhood (Charminar is actually located in congested commercial area). This paper looks at how and why the city of Hyderabad, especially its older parts for which Charminar is a metonym, is rendered into a fantasy space in the film. The paper outlines the history of this mode of representing the city in Telugu cinema and argues that its significance lies in the tendency to de-localize the city. The criminalization of the city’s older inhabitants, who are marked by either religion (Islam) or their ‘non-standard’ dialect of Telugu often accompanies this move. In the processes any claims that they might have on the city are de-legitimized.

The present paper will try to analyze some crucial features that can highlight the differences between English for legal purposes (ELP) and General English (GE). It focuses on use of (ELP) as a medium of instruction within practical field of Law. The study will deal with a fact that lawyers are the most eloquent users of English language. Where, on the other hand, they are its notorious abusers. It is because they employ arcane vocabulary within their discourses. The most controversial features that underlie within this field were to be analyzed from different perspectives: (1) its practicability to legal language's nature (2) semantic interpretations of legal interpretations and (3) perceptual differences over statues of applied and real cases. A language policy program was conducted for this purpose in SM (Sind Muslim) Law College, (Hyderabad) Sind, Pakistan. Its goal was to analyze the particular needs of the legal learners towards their use of English language. After having the discussions with stakeholders, learners, experienced interlocutors and advocates themselves, the researcher, then analyzed some of the case methods (legal books). It was considered a necessary concern to have particular model that should design a conclusive course of integrating the language learning with legal content. This study falls with three major categories in the end for future scholars. (1) Study of Specific English language within legal field. (2) Study of spoken English language within legal settings and (3) Study of written English language of law. However, the main attempt is to explore the third category, focusing on controversial features within written form of legal English language. This study will also help future ESP course designers to visualize the underlying facts that are important in present era. It will not only improve the learning purposes but to strategies for teaching methods. Therefore, it is important to analyze the controversial facts of ELP course.

In the study of medieval and early modern South Asia, archaeologists, historians, and art historians have studied selected monuments in depth or surveyed regions for monumental ruins and other features, but have less commonly studied their datasets as a group to infer processes of socio-political change. Using the example of the Golconda kingdom of India’s Deccan plateau, this study describes the evidence of the kingdom’s physical presence across a wide area, and shows how by combining the distribution across space with evidence of changes over time, aspects of the kingdom’s socio-political evolution can be inferred, from the development of the capital to the kingdom’s changing relationship with its more distant peripheries. Some overlooked monuments, when placed in this context, critically suggest the early formative stages of central political authority; others point to a growing culture of elite wealth, patronage, and competition during the era of increased international trade.

Their eyes glimmering with a high-tech future, the leaders of the South Indian metropolis of Hyderabad have spent the last two decades launching it onto the globalizing stage. The centerpiece of this effort has been the western periphery of the city, aspirationally christened “Cyberabad.” The area has since been rapidly transformed, and its villages, farms, and wildlands have been swiftly inundated by a tide of urbanization. And a new, relatively affluent class of infotech workers—known locally as “techies”—has arrived from across India to dwell amidst the built expressions of the visions of planners, developers, and information technology corporations. In this dissertation, based on eighteen months of ethnographic field research in and around Cyberabad, I consider the transformed and transforming lives of these techies. In so doing, I enter an anthropological conversation regarding the often fraught relationships between, on the one hand, planners and developers who shape spaces using a modernist model of top-down planning and, on the other, the people who come to reside in these spaces and who remake them materially and conceptually through their day-to-day activities.

The shifting urbanscape of Cyberabad is a field on which changing experiences of space and time play out. This is particularly true for techies, who travel abroad and across India in greater numbers and with less difficulty than previous generations; change jobs more frequently and easily than previous generations; earn and consume more than previous generations; and move about an ever-expanding city more effortlessly than previous generations. These interlinked experiences find a key point of articulation in the concept of mobility. While I consider all of these experiences and a number of ways in which they intersect, I most specifically focus on mobility practices in the urban landscape, where techies have filled expanding, densifying road networks with a burgeoning fleet of private cars and motorbikes. As they increasingly rely on private vehicles to shuttle between distant locations within the city—from high-rise flats to corporate campuses to shopping malls—techies experience new daily rhythms of life. These rhythms are subject to global corporate logics, the ideological interests of state authorities, and the simultaneously enabling and limiting materialities of the city’s transportation system. The recent and dramatic flourishing of vehicles on Cyberabad’s roads has also led to a driving culture where motorists tend to ignore symbolic controls such as signs and lights, leading planners to rely heavily on concrete measures such as barricades, medians, and speed bumps to control traffic. Even then, drivers often find ways to subvert planners’ intentions.

Cyberabad’s techies have willingly entered and occupied specific state visions of modernity, progress, and the future, and have made these spaces their own. By attending to the lives of these men and women as they work, play, and travel, I extend anthropological literatures and social science scholarship about cities, new middle classes, globalization, modernity, urban planning, and mobility.

The emergence of regional states along with their provincial capitals (Murshidabad, Hyderabad, Poona, Lahore and Srirangapatna) in the eighteenth century ushered a new beginning in the political history of India. Though these states were diverse in terms of their orientation and power base, yet they relied on the ‘broad conception of power sharing and a political economy that was geared to greater commercialization and to military contingencies’ (Subramanian, 2010: 21). The power was vested in the ownership of land and the emergence of dominant class in the form of rural and revenue intermediaries, including some commercial groups who invested in revenue farming. Historians have attested to the primacy of mercantile class in the emerging economy of eighteenth century.

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This article uses a late nineteenth century Indo-Persian travelogue to explore the ways in which modern science and industrialization were conceived. It examines the epistemological limits of a classical lingua franca as the Indian aristocratic author of the Persian text sought to describe new technical and industrial developments in a classical lexicon. The Persian text is compared to Urdu works from the same period, that were more effective in adapting to the new forms of scientific knowledge emerging from the industrializing world.