query: How large is the South End neighborhood of Boston?

title: South End, Boston

text: The South End is a neighborhood of Boston, Massachusetts. It is bordered by Back Bay, Chinatown, and Roxbury. It is distinguished from other neighborhoods by its Victorian style houses and the many parks in and around the area. The South End is the largest intact Victorian row house district in the country, which is made up of over 300 acres.[2] Eleven residential parks are scattered around the South End. In 1973, the South End was listed in the National Register of Historic Places.[2] The construction of the South End began in 1849 when the neighborhood was built on tidal marshes.

title: Boston desegregation busing crisis

text: The busing plan affected the entire city, though the working-class neighborhoods of the racially divided city—whose children went predominantly to public schools—were most affected: the predominantly Irish-American neighborhoods of West Roxbury, Roslindale, Hyde Park, Charlestown, and South Boston and; the predominantly Italian-American neighborhood of the North End; the predominantly black neighborhoods of Roxbury, Mattapan, and the South End; and the mixed but segregated neighborhood of Dorchester.

title: West End, Boston

text: As part of a plan to create a "New Boston", the Boston Housing Authority (BHA) and its 1957 successor, the Boston Redevelopment Authority, redeveloped neighborhoods throughout the 1950s and 1960s. The New York Streets section of the South End was redeveloped before the West End, and in the 1960s Scollay Square was leveled to create the Brutalist Government Center afterwards. The motivation behind these projects was to replace neighborhoods that had been classified as slums with neighborhoods that would bring in increased tax revenues. It is estimated that before the renewal project, the tax revenue from the West End was approximately $546,000 a year.

title: South End, Boston

text: The South End is conveniently located within the radius of three public libraries. The closest to this neighborhood is the South End Branch of the Boston Public Library.[19] It has different hours of operation, so plan accordingly if interested in visiting this location. The South End Branch has a diverse collection of popular and scholarly materials for adults and children.[19] This library offers local history documents, DVDs, CDs, and audiobooks for adults, and recurring programs for children.[19] Programs for adults include monthly book discussion groups and a weekly English conversation class.[19] A community center that is located right in the South End is the Blackstone Community Center located on West Brookline Street, the hours of operations are vary depending on the day.[18] The Blackstone Community Center is one of 35 community centers that are for youth and families and it is the only one that serves the South End and lower Roxbury neighborhoods.[18] The mission of Blackstone is to enhance the quality of life for Boston residents by "supporting children, youth, and families through a wide range of programs and services.[18] The Blackstone offers many programs to children and adults.[18] Two major hospitals that are located in the South End are Boston Medical Center and Boston University School of Medicine.[3] The South End also has the South End Community Health Center. The South End Community Health Center is a board governed non-profit "comprehensive, health care organization for all residents of the South End and the surrounding communities", according to their homepage they "are committed to providing the highest quality, culturally and linguistically sensitive, coordinated health care and social services to every patient, regardless of their ability to pay".[20] They offer many different kinds of services from Adult Medicine, Behavioral Health, Dental Care to Nutrition to name a few.[20]

title: South End, Boston

text: The South End's population has been diverse since the 1880s when Irish, Lebanese, Jewish, African-American, and Greek populations began to settle in the neighborhood. In the 1930s a substantial immigration from Canada's maritime provinces found economic opportunity in Boston, and homes in the South End neighborhood.

title: Neighborhoods in Boston

text: South of Roxbury, Jamaica Plain, and Dorchester are the neighborhoods of Mattapan, Roslindale, Hyde Park, and West Roxbury. Roslindale is known for its small business district and includes the smaller side of the Arnold Arboretum. Roslindale has also recently become a majority-minority neighborhood. Mattapan remains the neighborhood with Boston's highest concentrations of African Americans. Hyde Park and West Roxbury have a distinct suburban feel, while still being a part of the city of Boston. Both neighborhoods have large areas of wooded parks and recreation land. Hyde Park is populated largely by African Americans and Caribbean Americans, whereas West Roxbury is predominantly white with rapidly growing African American and Latino populations.

title: History of Boston

text: By 1950, Boston was slumping. Few major buildings were being built anywhere in the city. Factories were closing and moving their operations south, where labor was cheaper. The assets Boston had—excellent banks, hospitals, universities and technical know-how—were minimal parts of the U.S. economy. To combat this downturn, Boston's politicians enacted urban renewal policies, which resulted in the demolition of several neighborhoods, including the New York Streets district in the South End, the old West End, a largely Jewish and Italian neighborhood, and Scollay Square. In their places went a new headquarters for the Boston Herald, the Charles River Park apartment complex, additions to Massachusetts General Hospital, and Government Center. These projects displaced thousands, closed hundreds of businesses, and provoked a furious backlash, which in turn ensured the survival of many historic neighborhoods.

title: Irish Americans

text: According to the 2010 U.S. Census, the city of Butte, Montana has the highest percentage of Irish Americans per capita of any city in the United States, with around one-quarter of the population reporting Irish ancestry. Butte's Irish Catholic population originates from the waves of Irish immigrants who arrived in the city in the late-nineteenth century to work in the industrial mines. By population, however, Boston and Philadelphia have the two largest Irish American populations in the country. There are Irish neighborhoods scattered all throughout Boston, most notably South Boston. Many of Philadelphia's Irish neighborhoods are located in the Northeast Philadelphia section of the city, particularly in the Fishtown, Mayfair, and Kensington neighborhoods, as well as the South Philadelphia section, most notably the Pennsport ("Two Street" to the locals) neighborhood. There are large Irish populations in the Boston and Philadelphia metropolitan areas as well. The South Side of Chicago, Illinois also has a large Irish community, who refer to themselves as the Southside Irish.

title: South Medford, Massachusetts

text: In the early parts of the 20th century, large waves of Italian and Irish immigrants began to settle into the areas just outside the center of Boston. South Medford soon became an enclave for Italian-Americans who brought with them the rich cultural heritage of "the old country" which they had previously bestowed so deeply upon Boston's North End neighborhood.

title: South End, Boston

text: As the South End geographically grew from filling in land north and west of "the Neck" (today's Washington Street) the city of Boston envisioned a large inner city residential neighborhood to relieve the crowded downtown and Beacon Hill neighborhoods. The city also hoped for a large and stable tax base. Architect Charles Bulfinch laid out some of the first filled land. He designed a large residential park called Columbia Square located at the present Franklin and Blackstone Squares. Bulfinch's plan was to route traffic around the square, not through it. Eventually his plan was abandoned and Washington street was allowed to once more divide the square creating today's separate squares.

title: Cathedral of the Holy Cross (Boston)

text: The cathedral is located in the city's South End neighborhood, at 1400 Washington St. Although the South End was initially developed for Boston's emerging Anglo-Saxon Protestant middle class, the neighborhood transitioned to new immigrants, especially Irish, as middle class owners moved to the new Back Bay neighborhood.

title: Boston City Council

text: The Council created a districting committee to propose several different possible district maps and hold public hearings before presenting one plan to the Council to approve. State law required the City Council to make a final decision on the districts within 90 days of being notified that the referendum had officially passed, meaning that the Council voting on the districts would be the 1982 Council, not the 1981 Council creating them. Then-president Patrick McDonough, who opposed district representation, appointed Rosemary Sansone, a major advocate of district representation, as chair of the districting committee, but chose Frederick C. Langone, Dapper O'Neil, and John W. Sears as the other three members, all of whom opposed district representation. Both Langone and O'Neil would be returning to the Council in 1982, but Sansone did not run for re-election in 1981 and would not be able to vote on the district boundaries if the committee did not work quickly to present a plan to the Council before the end of the year. Public hearings over possible district boundaries were full of heated debate between advocates of drawing lines to protect neighborhood unity and advocates of drawing lines to create two predominantly minority districts and give minorities a voice in local government. Contention centered around Dorchester and the South End. Dorchester, Boston's largest neighborhood, needed to be split into at least two districts. A simple split in half would create either a north and a south district or an east and a west district. An east district would be largely White (75% or greater) and a west district would be largely African-American. North and south districts would have less extreme majorities. Many residents were opposed to both divisions, stating that they would increase racial segregation in Dorchester and continue the political powerlessness of minorities. A more complicated split taking into account areas with large minority populations would create one predominantly minority district and one predominantly white district but treat Dorchester as several smaller neighborhoods to be divvied up among surrounding neighborhoods rather than as one community. In various proposals, the South End, due to its location, was grouped with either South Boston or Back Bay/Beacon Hill by advocates of neighborhood unity, or Roxbury by advocates of minority-dominated districts.

title: South End (disambiguation)

text: South End, Boston is a neighborhood of Boston, Massachusetts.

title: The Boston Courant

text:
The Boston Courant was a weekly newspaper in Boston, whose coverage focused on issues of local interest to the Back Bay, Beacon Hill, Downtown, Fenway, South End, and Waterfront neighborhoods. It had a circulation of over 40,000.
The "Boston Courant" announced its closure in February 2016 after losing a wrongful termination lawsuit. In April 2016, the former publisher debuted the "Boston Guardian", with similar editorial content and neighborhood coverage.

title: West End, Boston

text: The West End is a neighborhood of Boston, Massachusetts, bounded generally by Cambridge Street to the south, the Charles River to the west and northwest, North Washington Street on the north and northeast, and New Sudbury Street on the east. Beacon Hill is to the south, and the North End is to the east. A late 1950s urban renewal project razed a large Italian and Jewish enclave in order to redevelop the area.

title: South End Historical Society

text: The South End Historical Society or is a non-profit community organization founded in 1966, and dedicated to the preservation of the built environment and revitalization of the South End neighborhood in Boston, Massachusetts, United States. In 1972, the South End neighborhood was placed on the National Register of Historic Places as the largest extant Victorian rowhouse district in the United States. In 1983, the district achieved designation as a Boston Landmark District, by the Boston Landmarks Commission, bringing with it legal protection and public review of alterations to buildings within the district.

title: Boston Society of Vulcans

text: The Boston Fire Department is still largely segregated. The current composition of firehouses largely depends on the neighborhood in which it is located. In the more affluent South End neighborhood, all 19 firefighters are white while in the rougher area of Hyde Park (Cleary Square) 38 of the 41 firefighters identify as minority. As of 2010, exactly 37 years after the court decree, one third of Boston firefighters are minorities. White firefighters were found to be positioned in the busiest fire units as opposed to minorities. In the busiest firehouses of Boston, 22% are minorities and 78% are white. Furthermore, 90 percent of firefighters hired since the consent decree ended in 2003 are more likely to be promoted than minorities.

title: Neighborhoods in Boston

text: As the city of Boston has grown and evolved, its neighborhoods have changed as well. The names of the West End, North End, and South End refer to their positions on the Shawmut Peninsula, the original extent of Boston. Due to the annexation of surrounding communities, those neighborhoods are no longer at those geographic extremities. The Back Bay and Bay Village neighborhoods were formerly part of an actual bay, becoming the neighborhoods they are today after landfill projects expanded the size of the city. Brighton (including Allston), Charlestown, Dorchester (including South Boston, Mid Dorchester, Mattapan, and Hyde Park), Roxbury (including West Roxbury, Roslindale and Jamaica Plain), have all at some point been municipalities independent from downtown Boston, providing a source of well-defined boundaries for the largest areas.

title: Boston Tea Party (concert venue)

text: The Boston Tea Party was a concert venue located first at 53 Berkeley Street in the South End neighborhood of Boston, Massachusetts, and later relocated to 15 Lansdowne Street in the former site of competitor, the Ark, in Boston's Kenmore Square neighborhood, across the street from Fenway Park. It operated from 1967 to the end of 1970. Its closing was due in part to the increasing cost of hiring bands who were playing more and more at large outdoor festivals and arena rock concerts.

title: GrubStreet

text: Working with the city of Boston, GrubStreet founded the Memoir Project in 2006, which involves older residents in 10 Boston neighborhoods, including Nantucket, to write. The joint effort aims at teaching and encouraging the elderly to use writing as a creative outlet as well as document and preserve their stories for future generations. Neighborhoods involved include: Chinatown, Charlestown, East Boston, Mattapan, Roxbury, South Boston, and the North End. Two anthologies of collected works have been published: "Born Before Plastic" and “My Legacy Is Simply This: Stories From Boston’s Most Endearing Neighborhoods.” Another anthology is to be published.

title: South End, Boston

text: The South End used to be known as a gay, artistic, and cultural neighborhood, although rising costs in the neighborhood threaten this character. Unlike in cities such as New York City, there are no city policies to help artists keep their long-term studios. Art galleries, however, are flourishing even though there are not many. GardenMoms, now one of Boston's most popular online parent groups with over 2500 members citywide, was started by several South End moms in 2002, and helped confirm the role of families as a growing and important facet of this community. (It is named after the South End cafe it started in, The Garden of Eden.)[21]

title: South End, Boston

text: Though housing in the South End is very expensive by U.S. and Greater Boston standards—it is rare to find a one bedroom condo for less than $400,000—the South End remains less expensive than the wealthiest central Boston neighborhoods (Beacon Hill and the Back Bay).

title: Neighborhoods in Boston

text: South of downtown are the neighborhoods of Roxbury, Jamaica Plain, Dorchester, Mid Dorchester, and South Boston. Dorchester, including Mid Dorchester, is Boston's largest neighborhood and predominantly a working class community considered to be Boston's most diverse. Roxbury is populated largely by African Americans, Caribbean Americans, and Latinos and is historically the center of Boston's black community. Jamaica Plain is a community of white professionals and Latinos, and includes the larger side of the Arnold Arboretum. South Boston is a predominantly Irish-American neighborhood, which hosts the city's annual St. Patrick's Day parade.

title: West End, Boston

text: By the 1950s, Boston's West End had turned into a working poor residential area with scattered businesses with small meandering roads much like the North End. According to most residents, the West End was a good place to live at this time. The once overcrowded neighborhood was in the process of "deslumming" and the population had dropped to around 7,500 residents. By the end of the 1950s, over half of the neighborhood would be completely leveled to be replaced with residential high rises as part of a large scale urban renewal project.

title: South End, Boston

text: The South End is host to numerous community organizations including South End Community Health Center, South End Baseball, Youth Enrichment Services, the South End Lower Roxbury Open Space Land Trust, Mytown (an organization training youth to lead walking tours on neighborhood and Boston history), the South End Historical Society, Inquilinos Boricuas en Accion, and United South End Settlements.

title: South End, Boston

text: Although all neighborhoods in Boston suffer from crime, the city has a comparatively low incidence of street crime. The South End is large enough that some parts can be known for street crime while others are family friendly. Those parts include the Villa Victoria Affordable Housing, the Cathedral Housing Projects, and some areas west of Mass. Ave. The South End has more public playgrounds per square foot than other Boston neighborhoods. The South End is known as an increasingly upper middle class neighborhood, although is still home to many lower income residents. Some long-time residents are being pushed out by rising rents and property taxes. Because of a strong low-income agenda from the city, its recent (until the 1970s) history of impoverishment, and the presence of several low income housing projects, the South End will likely remain economically and racially diverse.

title: Bridge and tunnel

text: The term has been adopted in Boston to refer to young people who reside outside of Boston's core neighborhoods of Back Bay, Bay Village, Beacon Hill, Leather District, South End, North End, and the West End. Given Boston's natural and manmade geography, individuals from other neighborhoods in Boston must access the city's social center via one of the various bridges or tunnels that lead into central Boston.

title: Bay Village, Boston

text: The western part of the neighborhood was originally part of the body of water known as the Back Bay, west of the Boston Neck isthmus. This area was once known as South Bay, as the original waterline was in the area of Arlington Street (formerly Ferdinand Street). In the 1820s, the neighborhood was landfilled by developer Ephraim Marsh, in partnership with Francis Cabot Lowell, before the more extensive landfills of the adjacent Back Bay and South End neighborhoods. Through its history, the neighborhood has been known at different times as the Church Street District, South Cove, and Kerry Village.

title: Boston Neck

text: The Boston Neck or Roxbury Neck was an isthmus, a narrow strip of land connecting the then-peninsular city of Boston to the mainland city of Roxbury (now a neighborhood of Boston). The surrounding area was gradually filled in as the city of Boston expanded in population (see History of Boston). The land formerly composing the neck is part of the neighborhood now known as the South End.

title: South End, Boston

text: The land belonging to the South End has been part of the city of Boston since its creation, though at the time of first settlement it was much smaller and surrounded by large tidal flats. The neighborhood was expanded and developed by filling in the marshlands, part of a larger project of the filling of Boston's Back Bay (north and west of Washington Street) and South Bay (south and east of Washington Street), from the 1830s to the 1870s. Fill was brought in by trains from large trenches of gravel excavated in Needham, Massachusetts. The South End was filled and developed before the neighborhood now known as Back Bay, which was mostly built after the American Civil War. Nineteenth-century technology did not allow for driving steel piles into bedrock, and instead a system of submerged timbers provided an understructure for most South End buildings.[5] Recent decreases in underground water levels have caused damage to some wood pilings by exposing them to air. A series of monitoring wells have been drilled and the water level is now checked by the Boston Groundwater Trust,[6] and can be adjusted by the introduction of water.


query: How did Akbar the Great die?

title: Akbar

text: Abu'l-Fath Jalal-ud-din Muhammad Akbar [7] ابو الفتح جلال الدين محمد اكبر (15 October 1542[lower-alpha 1]– 27 October 1605[10][11]), popularly known as Akbar I (IPA:[əkbər]),[12] also as Akbar the Great[13][14][15][16] (Akbar-i-azam اکبر اعظم), was the third Mughal emperor, who reigned from 1556 to 1605. Akbar succeeded his father, Humayun, under a regent, Bairam Khan, who helped the young emperor expand and consolidate Mughal domains in India. A strong personality and a successful general, Akbar gradually enlarged the Mughal Empire to include nearly all of the Indian Subcontinent north of the Godavari river. His power and influence, however, extended over the entire country because of Mughal military, political, cultural, and economic dominance. To unify the vast Mughal state, Akbar established a centralised system of administration throughout his empire and adopted a policy of conciliating conquered rulers through marriage and diplomacy. To preserve peace and order in a religiously and culturally diverse empire, he adopted policies that won him the support of his non-Muslim subjects. Eschewing tribal bonds and Islamic state identity, Akbar strove to unite far-flung lands of his realm through loyalty, expressed through an Indo-Persian culture, to himself as an emperor who had near-divine status.

title: Birbal

text: Modern Hindu scholars assert that he made Akbar make bold decisions and the orthodox Muslims in the court despised him, since he made Akbar renounce Islam. But no evidence is present that he influenced Akbar's beliefs. Though sources suggest he influenced Akbar's policies to some extent. It was Akbar's affection for him, his religious tolerance and social liberalism which was the reason for this and Birbal was not the cause. Historically, he was more of a supporter of Akbar's religious policy and his religion, Din-i-Ilahi. "Ain-i-Akbari" mentions an incident involving prostitutes, where Akbar wanted to punish him, contrary to how he is portrayed as a deeply religious man.

title: Thirakkatha

text: Akbar decides to base his second film on the life of yesteryear actress Malavika (Priyamani), who was once a very popular actress and whose present whereabouts are unknown. Akbar and his friends go tracking Malavika’s biography. Her husband was Ajaya Chandran (Anoop Menon). Currently Ajayachandran is the reigning super star of the industry. Akbar starts his search from film director Aby Kuruvila’s (Ranjith) house. Kuruvila’s son gives his father’s old letters and diaries to Akbar from which he starts learning about the whirlwind romance of Malavika and Ajayachandran which led to marriage. How differences between them led to a breakup and how this affected their careers along with Akbar's efforts to find Malavika form the major plot of the film. The film ends in a touching yet marvelous climax with a poetic narration.

title: Pandit Taba Ram Turki

text: Betab was summoned to Kabul and honoured by the general and wazir of Afghanistan Prince Mohammad Akbar Khan. Betab praised his patron Mohammad Akbar Khan in the poem "Akbar-nama". Akbar Khan was a great lover of fine Arts.

title: Akbar

text: Akbar was portrayed in the award-winning 1960 Hindi movie Mughal-e-Azam (The great Mughal), in which his character was played by Prithviraj Kapoor. Akbar was portrayed by Hrithik Roshan in the 2008 Bollywood film Jodhaa Akbar. Akbar and Birbal were portrayed in the Hindi series Akbar-Birbal aired on Zee TV in late 1990s where Akbar's role was played by Vikram Gokhale. A television series, called Akbar the Great, directed by Akbar Khan was aired on DD National in the 1990s. Since 2013-2015, a television series, called Jodha Akbar aired on Zee TV, in which the role of Akbar was played by actor Rajat Tokas. Akbar was portrayed by Uday Tikekar in EPIC channel's critically acclaimed historical drama Siyaasat (based on the novel The Twentieth Wife). In Sony TV's historical drama Bharat Ka Veer Putra - Maharana Pratap, Akbar was at first portrayed by Krip Suri and later by Avinesh Rekhi. Akbar is portrayed by Kiku Sharda in BIG Magic's sitcom Akbar Birbal. Abhishek Nigam portrayed Akbar in BIG MAGIC's historical drama Akbar — Rakht Se Takht Tak Ka Safar.[214] Mohammed Iqbal Khan played the role of Akbar in ABP News' documentary series, Bharatvarsh.

title: Malik Siraj Akbar

text:
Akbar is regularly interviewed and cited by different news organizations on various topics concerning Pakistan and Balochistan.
In 2013, CNN profiled Akbar's life as a journalist at risk in Pakistan's dangerous province of Balochistan. He talked about the threats he had faced and journalist friends he had lost in the conflict in Balochistan. BBC World, while describing Akbar a "victim of the tough stance taken by the Pakistani government", interviewed Akbar how he used online journalism to spread the word about the unrest in his native Balochistan. In 2014 Al-Jazeera interviewed Akbar to speak about the threats to journalists in Pakistan and implications of the failed assassination attempt on journalist Hamid Mir. On May 8, 2013, Reuters cited Akbar in a report about the insurgency in Balochistan. The Guardian quoted Akbar in a report about the abduction of John Solecki, an American kidnapped in Balochistan.

title: Chand kings

text: In 1581, the Chand King, "Rudra Chand" (1565–1597), son of Raja Kalyan Chand seized Sira defeating Raika king Hari Malla and attacked the Garhwal Kingdom for the first time, though this attack was repulsed by then king, Dularam Sah, and so were his subsequent attacks. Rudra Chandra was a contemporary of Akbar, and even paid him a visit in Lahore in 1587, as a mark of his obeisance. Akbarnama mentions him as "one of the great landlords of India", and further talks about his initial hesitation in approaching the court of Akbar, it was only Raja Todar Mal himself, sent his son Kalyan Das to assure him, did his proceed to meet Akbar. Subsequently, the two met and agreed on a concord, and thus Ain-e-Akbari, written during period of Akbar, also mentions the "Sarkar of Kumaon", containing 21 Mahals (a geographical unit of the times) and the revenue collected.

title: Akbarnama

text: The second volume describes the detailed history of the reign of Akbar till 1602, and records the events during Akbar's reign. It also deals with that how Bairam Khan and Akbar won the battle of Panipat against Hemu an Indian warrior.

title: Ali-Akbar Shahnazi

text: Ostad Ali Akbar Shahnazi was born in Tehran, Iran in 1897. His father, Mirza Hossein Gholi, the great master of tar named him Ali Akbar according to a very old tradition: the grandson should be named as his grandfather. His grandfather the Ali Akbar Khan of the Farahan village of the Arak city was a great master of tar. One day after a quarrel with his neighbor the grandfather went to the roof to play with his tar named Ghalandar. The next day he was found dead on the roof.

title: Hadath-Akbar

text: In Islamic fiqh, Hadath-al-Akbar refers to a state of major ritual impurity. The condition of Hadath-Akbar requires the complete ablution ("al-ghusl") before one can pray, circumambulate the Kaaba; touch, carry, or recite the Quran; or stay at the mosque. Five actions place one in the state of Hadath-Akbar, including discharge of sperm ("al-mani") owing to stimulation while asleep or awake, sexual intercourse with or without ejaculation, and menstruation. The phrase "hadath-akbar" can be directly translated as "great event", since "hadath" means "event" in Arabic and "akbar" means "great" in Arabic.

title: Akbar Pray

text: "... Akbar’s African-American organized crime network, called The Family, continues to operate. It is based in Essex County and consists of over two hundred members. Pray’s organization started in the early 1970s as [an outgrowth of] the New World of Islam. The Muslim [name] Akbar means omnipotent, all powerful, or the great one. In fact, Akbar referred to himself as Akbar Akbar in some cases, or the greatest of the great. He lived up to this name by assuming control over a vast and durable criminal network. The New World of Islam initially focused on supporting bank robberies and even operated a bank robbery school. Pray’s drug trafficking venture started out in a small area of Essex County and eventually extended to several states, including Ohio, Michigan, New York and Southern Florida.

title: The Great Moghuls (film)

text: In Akbar's great palace city at Fatehpur Sikri near Agra we discover how a Great Moghul lived. Also examined are Akbar's first contacts with Europeans and his obsession with religion.

title: AMU Literary Festival

text:
Rana Safavi took the last panel of the Literary Festival on the topic 'Interpreting 19th century Delhi'.
The panelists discussed, how Akbar is portrayed as a secular ruler while Aurangzeb had far more Rajput subjects in his court than Akbar ever did.

title: Akbar

text: Seventy-six years later, in 1681, Akbar's great-grandson, Aurangzeb, pursued oppressive policies and gave orders to demolish Hindu temples.[199][200][69] The Jats rose against his policies under the leadership of Raja Ram Jat. They took control of Agra shortly, and ransacked Akbar's tomb. They plundered and looted all the gold, jewels, silver and carpets. In order to avenge his father Gokula's death Raja Ram Jat opened Akbar's grave and burned Akbar's bones.[201][202][203][204][205] The Jats also shot off the top of the minarets on the gateway to Akbar's Tomb.[206][207][208][209]

title: The Family (American crime organization)

text: "... Akbar's African-American organized crime network, called The Family, continues to operate. It is based in Essex County and consists of over two hundred members. Pray's organization started in the early 1970s as [an outgrowth of] the New World of Islam. The Muslim [name] Akbar means omnipotent, all powerful, or the great one. In fact, Akbar referred to himself as Akbar Akbar in some cases, or the greatest of the great. He lived up to this name by assuming control over a vast and durable criminal network. The New World of Islam initially focused on supporting bank robberies and even operated a bank robbery school. Pray's drug trafficking venture started out in a small area of Essex County and eventually extended to several states, including Ohio, Michigan, New York and Southern Florida.

title: Akbar

text: Some modern scholars claim that Akbar did not initiate a new religion but instead introduced what Dr. Oscar R. Gómez calls the transtheistic outlook from tantric Tibetan Buddhism,[141] and that he did not use the word Din-i-Ilahi.[142] According to the contemporary events in the Mughal court Akbar was indeed angered by the acts of embezzlement of wealth by many high level Muslim clerics.[143]

title: Dalpat Vilas

text: Akbar next traveled via Chandnot (Chiniot) and Hazara to Bhere (Bhera), there animals for the hunt had been collected near Girjhak (present day Jalalpur). While Akbar went deer hunting, the nobles played a game of " kabaddi" dressed in their "kachhas" (underwear). Upon returning from the hunt, the Emperor did not join the game but went to the tent of Shekh Jamal. All the nobles dressed and went to pay their respects to Akbar. After some time, Akbar went to bathe in the river (the Jhelum). Akbar's son, Salim was hesitant to enter the river. Akbar, therefore, dunked Salim in the river a few times. The Rajput noble, Danji received four to five lashes from Akbar's whip as he was late. Pritihidip and his advisers also felt the sting of Akbar's whip. Randhirot (Prithidip's uncle) was also whipped as it was found that he had detained Prithidip. Upon being whipped, Randhirot stabbed himself in the belly. Akbar was further enraged and ordered Randhirot to be trampled to death by an elephant. This order could not be carried out as the elephant did not move to trample Randhirot.

title: Indian wild ass

text: It is unknown how the Indian wild ass disappeared from its former haunts in parts of western India and Pakistan, since the animal was never a hunting target of Indian Maharajas and colonial British officials of the British Raj. However, India's Mughal Emperors and noblemen from the time took great pleasure in hunting it with Emperor Jahangir in his book "Tuzk-e-Jahangiri". In an illustrated copy that has survived of "Akbarnama", the book of Mughal Emperor Akbar the Great there is an illustration of Akbar on an Indian wild ass shoot with several of them having been shot by him.

title: Wahab Akbar

text: On November 13, 2007, Akbar died at the Far Eastern University - Nicanor Reyes Medical Foundation Medical Center from injuries sustained following an explosion at the House of Representatives in the Batasang Pambansa complex. The blast also immediately killed the driver of another legislator. Three other congressional staff members would die from blast injuries, including one of Akbar's own aides.

title: 'Ali Akbar Khata'i

text: As with other Middle Eastern personages, there are a great number of ways to transcribe 'Ali Akbar's name. For example, "Encyclopedia Iranica" uses the spelling ʿAlī Akbar Ḵeṭāʾī.

title: Ralph Fitch

text: Through the sureties procured by two Jesuits (one being Thomas Stevens, formerly of New College, Oxford, the first Englishman known to have reached India by the Cape route in 1579), Fitch and his friends regained their liberty. Story chose to join the Jesuits, and the others managed to escape from Goa (April 1584). They travelled through the heart of India to the court of the Great Mogul Akbar, then probably at Agra. The jeweller Leedes obtained a remunerative post with Akbar while Fitch continued his journey of exploration. Fitch did the first leg of that journey, from Agra to Allahabad, by joining a convoy 'of one hundred and fourscore boates laden with Salt, Opium, Hinge (asafoetida), Lead, Carpets and diverse other commodities' going 'downe the river jumna (Yamuna)'. He reached Allahabad sometime in November 1585, when work on Akbar's great Fort at Allahabad was nearing completion. In September 1585 Newberry decided to begin his return journey overland via Lahore. He disappeared, presumably being robbed and murdered, in the Punjab.

title: Navsari

text: This is one of the oldest libraries in South Gujarat Region. It was established by the first Dastur (Parsi/Zoroastrian priest) Meherjirana, who was also born in Navsari. He was invited by Akbar in a religious programme organized by the Great Akbar. Leaders of all religious groups participated in it. Akbar asked to start a conversation and eventually asked to give information about their religion. All the religious leaders gave information about their religions and gradually tried to show their religions as great except Dastur Meherjirana. Afterward, the leaders asked Akbar his opinion as to whose religion is great. Akbar was really impressed by Dastur Meherjirana, so he asked him. Meherjirana Dastur calmly replied, "All religions are equal in terms of strength and ideology and principle". Akbar was extremely impressed by his personality. He donated a piece of land to Dastur Meherjirana in Navsari, where today The Meherjirana Library stands. Akbar wrote on a scroll about the donation of land which is still preserved by the management of the library.

title: Akbar

text: Akbar was a great innovator as far as coinage is concerned. The coins of Akbar set a new chapter in India's numismatic history. The coins of Akbar's grandfather, Babur, and father, Humayun, are basic and devoid of any innovation as the former was busy establishing the foundations of the Mughal rule in India while the latter was ousted by the Afghan, Farid Khan Sher Shah Suri, and returned to the throne only to die a year later. While the reign of both Babur and Humayun represented turmoil, Akbar's relative long reign of 50 years allowed him to experiment with coinage.

title: Akbar

text: Akbar is featured in the video game Sid Meier's Civilization IV: Beyond the Sword as a "great general" available in the game. Akbar is also the AI Personality of India in the renowned game Age of Empires III: The Asian Dynasties.

title: Akbar Gbaja-Biamila

text: Akbar’s full name is Akbar Oluwakemi-Idowu Gbaja-Biamila. Akbar is Arabic and means "greatest." His middle and last names are of the Yoruba language. The middle names, Oluwakemi means "God blessed me" and Idowu means "born after twins." (One of his twin older brothers is Kabeer Gbaja-Biamila who was also a pro football player.) Their last name, Gbaja-Biamila means "big man come save me." This name comes from his paternal great-great-grandfather who was tall and was the village moderator in his Nigerian village.

title: Ali al-Akbar ibn Husayn

text: Ali Akbar stood in front of Husayn ibn Ali after Zuhr prayers and said: "Father I request for permission to go and fight the enemies of Islam." His father gave him permission and said, "May Allah be with you! But Akbar, you know how much your mother, sisters, and aunts love you. Go and say farewell to them." Ali Akbar went into the tent of his mother. Every time he wanted to come out of the tent his mother, aunts, and sisters would pull his cloak and say, "O Akbar, How will we live without you?" Husayn ibn Ali had to plead with all to let Ali Akbar go.

title: Ali al-Akbar ibn Husayn

text: He walked towards the battlefield. When he went to Akbar, Akbar placed his right hand on his wounded chest and his left arm over the shoulder of his father. Al-Husayn asked, "Akbar, why do you embrace me with only one arm?" Akbar did not reply. Al-Husayn tried to move Akbar's right hand, but Akbar resisted. Then Al-Husayn forcefully moved the hand, and saw the blade of the spear. He laid Akbar on the ground and sat on his knees, placing both of his hands on the blade of the spear. He looked at Najaf, where his father was buried, and said, "Father, I too have come to my Khaybar!" He pulled out the blade, with it came the heart of Akbar. Al-Husayn, distraught seeing his son in such pain and stress, wept. Akbar sent his last Salam and died.

title: Jodha Akbar

text: "Jodha Akbar" is an epic drama about a sixteenth-century story of a political marriage of convenience between a Mughal emperor Akbar and a Rajput princess Jodha Bai. The show focuses on how their political marriage brings love between them to an extent that it changes the fate of India. This period drama also portrays the wars of that time along with the relations between the Mughals and the Rajputs. The drama also focuses on the functioning of the queens, the courts, courtesans, the ministers and their influence on the love story of Akbar and Jodha. The show also highlights how Mughal emperor Jalaluddin acquired the title of Akbar from the people and covers most of his reign from 1557-58 up to 1598, also showing the life of Akbar's children, a secondary love story of Prince Salim and Anarkali.

title: Akbar

text: Other Rajput kingdoms also established matrimonial alliances with Akbar, but matrimony was not insisted on as a precondition for forming alliances. Two major Rajput clans remained aloof – the Sisodiyas of Mewar and Hadas of Ranthambore. In another turning point of Akbar's reign, Raja Man Singh I of Amber went with Akbar to meet the Hada leader, Surjan Hada, to effect an alliance. Surjan accepted an alliance on the condition that Akbar did not marry any of his daughters. Consequently, no matrimonial alliance was entered into, yet Surjan was made a noble and placed in charge of Garh-Katanga.[84] Certain other Rajput nobles did not like the idea of their kings marrying their daughters to Mughals. Rathore Kalyandas threatened to kill both Mota Raja Rao Udaisingh and Jahangir because Udai Singh had decided to marry his daughter to Jahangir. Akbar on hearing this ordered imperial forces to attack Kalyandas at Siwana. Kalyandas died fighting along with his men and the women of Siwana committed Jauhar.[86]

title: Dastaan-E-Mohabbat Salim Anarkali

text: Prince Salim (Uzair Basar) visits an old dargah with his father (the king) Akbar (Shahbaz Khan) and mother (the Queen) Jodha Bai (Gurdeep Kohli). The Saint blesses them and foresees that Salim will be a great warrior with the capability of becoming a great king. He also foretells that one day Salim will turn against Akbar. Akbar promises that he will never allow such things to happen.

title: USS Akbar (SP-599)

text: USS "Akbar" (SP-599) was first owned by George W. Childs Drexel of Philadelphia, a member of the city's Corinthian Yacht Club. The original name "Akbar", apparently named for Mogul emperor Jalul-ud-Din Muhammed, known as "Akbar" (The Great), was retained upon entry into naval service.


query: Where did the Alavi Bohras originate?

title: Alavi Bohras

text: The Alavi Bohras (Arabic: علوي بھرۃ) are a Taiyebi Musta'alavi Isma'ili Shi'i Muslim community from Gujarat, India.[2] In India, during the time of the 18th Fatimid Imam Ma'ad al-Mustansir Billah around 1093 AD in Egypt, the designated learned people (wulaat) who were sent from Yemen by missionaries (du'aat) under the guidance of the Imam established a da'wah in Khambhat (Gujarat, India).

title: Alavi Bohras

text: During the rule of Mughal Emperor Akbar & Jahangir, Bohra community witnessed 2 major splits in Ahmedabad. The Bohras got divided into three major groups viz. Alavis, Dawoodis and Sulaimanis in the span of nearly 40 years- 997-1030 AH/1589-1621 AD. This way Ahmedabad today enjoys the only converging place of all the three Bohra groups after the splits as their du’aat-missionaries are buried in the same graveyard located at Saraspur (Bibipur). Due to the constant persecution by the Muslim rulers, Bohras left Ahmedabad permanently and shifted their seat of Da’wat.[48] Alavi Bohras migrated to Vadodara in 1110 AH/1699 AD during the da'iship of 32nd da'i acting on the will of his predecessor and they were the last among Bohras to leave Ahmedabad. Dawoodi Bohras migrated to Jamnagar in 1065 AH/1657 AD and Sulaimani Bohras had their centre in Yemen after the split. Among Bohras in Ahmedabad, today Alavi Bohras remain as a minority with small number of families stay there.

title: Alavi Bohras

text: After unbearable oppression meted upon Alavi Bohras during the time of 31st Da’i al-Mutlaq Saiyedna Hasan Badruddin bin Wali in Ahmedabad, he ordered 32nd Da’i al-Mutlaq Saiyedna Jivabhai Ziyauddin bin Noohji to migrate along with the community to Vadodara. He spearheaded the cause of migration and in 1110 AH/1699 AD he established a new locality for the community where he built Ziyaai Masjid[50] and Badri Mohalla. Badri Mohalla proved a cradle of progress and prosperity for the entire community. An Alavi Bohra who resides anywhere in the world and he visits Vadodara has to come to Badri Mohalla as the residence of Saiyedna saheb is located right in the middle of it.

title: Isma'ilism

text: While lesser known and smallest in number, Alavi Bohras have their spiritual and temporal head as the 45th dāʿī al-muṭlaq, Haatim Zakiyuddin. The doctrines of Alavi Bohras is centered in the recognition of Imam. It continues to be the most important foundation among Bohras. In fact, "dai al-mutlaq" acts as a direct representative of the concealed Imam as he receives required guidance from him. During this time of the concealment of 21st Fatimid Imam at-Taiyeb and his progeny, the religious hierarchy of the Alavi Bohras is headed by the Dāʻī al-Mutlaq, who is appointed by his predecessor in office and similar as of Dawoodi Bohra.

title: Alavi Bohras

text: Alavi Bohras have a leading co-operative bank in the city of Vadodara named as 'Alavi Bohra Co-operative Bank'. It is a very popular bank among the city residents and serve as good employer for the Alavi Bohra community and its people.

title: Alavi Bohras

text: Alavi Bohras have a culture that is unique in terms of dressing style, eating habits and working for livelihood. Majority of the Alavi Bohras stay in Vadodara, Gujarat and are engaged in their own business be it their shops or factories. Learning and Education is given a lot of importance but the preference of carrying on their family business always remains on top. There is no restriction for females as far as education, job and business is concerned, as the same is not the case in other societies and cultures. Females are given the same status and freedom as the males of the communities, but the things should be done under the Islamic practices and social framework. There are many initiatives carried out for the overall progress and development of the skills pertaining to ladies. In terms of eating habits, Alavi Bohras like each and every type of food and being a Gujarati say, "yes" to everything lawful and healthy. They are very peaceful people with no interests in behavior that is termed as unlawful in the society. They believe in "The Love for All", gives the reward as, "The Love from All".

title: Alavi Bohras

text: In Ahmedabad between 825-1050 AH/1422-1640 AD the mainstream Bohra community got divided into 3 major groups. Among them, Alavi Bohras, who are mainly traders and merchants, are patriotic, peace-loving and harmonious people. The word ‘Bohra-بھرۃ or Vohra or Vohorwu or Vyavahar' itself indicates maintaining healthy relations and is derived from the Gujarati word ‘vohorvu’ or ‘vyavahar’, which means "to trade". Secondly its name reflects the characteristic of "al-Jamaa'at ul-Baaherah - الجماعۃ الباھرۃ" meaning the extraordinary brilliant community with full of life and love. Their cultural and social upbringing is such that the values of peace and prosperity are in their blood and they do not believe in social discord or religious conflicts. Some of the groups or clans of Sunnis in Gujarat who also are traders and do not belong to the mainstream Bohras[18] have adopted the name of Vohra or Vora, owing to the fame and respect of the "Bohra" name. But they do not follow the basic doctrines and customs of the Isma'ili-Taiyebi Bohras. The early Indian converts of the 11th century AD during the reign of 18th Fatimid Imam Mustansir consisted of a single group of Isma'ili Bohras owing allegiance to the missionaries (du'aat ul-balaagh[15]) who conveyed spiritual orders of manifest Imam (imaam-e-zaahir) to common believers in Yemen and India.

title: Isma'ilism

text: The ‘Alavi Bohras, popularly and incorrectly known as Alya Bohras, follow a different line of succession of Du’aat ("missionaries") from the 29th da’i onwards after the split from Da’udi Bohras in Ahmedabad in 1621 CE. They believe the rightful da’i was a grandson of the 28th da’i named ‘Ali Shams al-Din b. Ibrahim (d. 1046 AH/1637 CE). They are named after this ‘Ali, calling themselves ‘Alavis, and their mission ad-Da’wat ul-Haadiyat ul-‘Alaviyah. Three da’is later, in 1110 AH/1699 CE, the seat of the ‘Alavi Da’wat was moved from Ahmedabad to Vadodara by 32nd da’i, acting on the will of 31st da’i (except for a brief interlude in Surat for 20 years 1158-1178 AH/1745-1764 CE). Since then Vadodara remains the headquarters of the ‘Alavis to this day. The ‘Alavi Bohras have a library of 450 Isma’ili manuscripts, some up to 500 years old, at their centre in Vadodara.

title: Lisan ud-Dawat

text: With the invasion of the Mughals arose a need for trade and commerce. New trade routes were opened between India and Persia. Along this route, Turkish people also started trade and commerce. They spoke a Persio-Arabic language. The amalgamation of their language with the contemporary language of India gave rise to a new language, a link language called Urdu, due to the mingling of Persian and Hindavi (aam boli). Thus it is a Pidgin language and a part of the Proto Indo-European language family. During this era, in 1621 AD, there was a major schism of succession in Ahmedabad among the Bohras. A major group, the Dawoodi Bohras, seceded from Alavi Bohras who believed in the Da'iship (leadership) of the 29th Da'i al-Mutlaq Saiyedna Ali Saheb, the grandson of the 28th Da'i. Thus, Alavi Bohras maintained their own separate identity from other Bohra groups of Gujarat and Yemen, but the basic language pattern of all the Bohra communities remained unchanged, unlike the Sulaymani Bohras who deviated from the main course to embrace Urdu as their community language.

title: Alavi Bohras

text: This is the Nano-Minority Community[108] of Gujarat- In the world Muslims are in Minority. In Muslims, Shi'a are a Minority. In Shi'as, Isma'ilis are a Minority. In Isma'ilis, Bohras are a Minority. In Bohras, Alavi Bohras are a Minority. Meaning Alavi Bohras are a Minority (Bohras) into a Minority (Isma'ilis) into a Minority (Shi'a) into a Minority (Muslims).

title: Alavi Bohras

text: 8000 believers of Well-Knit, Educated and Organized Alavi Bohra Worldwide Community has a distinction that their Saiyedna saheb known popularly as Aqaa Maulaa knows each and every of the community by his Name, Family, Social Status, Education and Occupation. He directly meets everyone and resolves issues with his own capacity be it Spiritual, Social, Financial, Marital or Personal. He is surrounded by his Ashaab اصحاب or believers wherever he goes and doesn't need any security.

title: Alavi Bohras

text: Alavi Bohras have all the Du'aat دعاۃ from 32nd till the 44th Da'i e Mutlaq Saiyedna Taiyeb Ziyauddin buried in Vadodara except 35th Da'i whose grave is in Surat. So during these 3 centuries 12 Du'aat have their mausoleum at a single place i.e. Vadodara.

title: Alavi Bohras

text: Saiyedna Hebatullaah Mo'ayyaduddin, conferred him the status of Mukaasir[22] by bestowing him the epithet of "Nuruddin-نورالدین (the light of religion)". He often visited Vadodara along with the people of Surat and used to give oath of loyalty[21] to Saiyedna saheb. Surat city became the centre of Alavi Bohras, though for a short period of time i.e. 19 years[34] was only because of the pure heartedness and trustworthiness of Noorbhai Nuruddin, the 35th Da'i of Alavi Bohras. This was the time when Surat witnessed the transition period from Mughal rule to British dominion and the place where Saiyedna Noorbhai Nuruddin lived in the railway station area near Tapi river is considered the oldest area of the city and it is from here that the development of the city started in the early 20th century AD. After his death in 1178 AH/1764 AD, his son Shaikh Adam stayed in Surat and looked after the community like his father and grandfather. During this time there were around 50 Alavi Bohra families staying in Surat. The centre again got transferred to Vadodara and majority of Alavi Bohras migrated there along with their identity and surname as “Surtis”. Today the tomb of Saiyedna Noorbhai Nuruddin is the most revered place where mosque, community hall and musaafir-khaana are situated. For divine blessings every Alavi Bohra visit this place once in a year. Every year on the occasion of ‘Urs Mubaarak (death anniversary)[52] of Saiyedna Noorbhai Nuruddin in Moharram a grand function is held in Surat where Alavi Bohras participate with great fervor and faith.

title: Alavi Bohras

text: Vadodara City (Gujarat, India) is the headquarters of Alavi Bohras where Zakiyuddin stays along with the family members at Devdi Mubaarak.[25] It is the place where right from 32nd Da'i stayed and imparted knowledge to their subjects in their respective periods. It has now become the hub of Isma'ili-Taiyebi branch of Learning. As it houses the Islamic Personal Library of Rare Books and the Unique Personal Collection of MSS[26] pertaining to Isma'ili Taiyebi Literature. Under strict supervision and permission Saiyedna saheb himself manages the Library affairs.

title: Isma'ilism

text: Currently ‘Alavi Bohras are a close-knit organized community numbering approximately 8000, with the majority of them settled in Vadodara, where they have their own locality. They have their own masjids and musafirkhanas in places like Mumbai, Surat, Ahmedabad, Nadiad in India. Some have migrated to the United States, United Kingdom, Australia, Canada, UAE and Europe. Like majority of Bohra communities, ‘Alavi Bohras are mostly traders and dominate the optical and furniture market in Vadodara. They are now increasingly venturing into professions such as law, medicine, engineering, business management, computer sciences. Beings Isma’ili-Taiyebis they follow strictly Fatimid spiritual hierarchical set-up, law, dress code, customs, beliefs, eating hadits, life-style, ethics and customary traditions etc.

title: Alavi Bohras

text: Vadodara is the birthplace of 28th, 29th and 30th Alavi Da'is who migrated and did Da’wat in Ahmedabad from 1021-1047 AH/1612-1638 AD. It was the place called Fakhri Mohalla near Gendi gate in the Walled city area where all 3 of them lived. Till date this mohalla is populated by Alavi Bohras. During the time of 26th Da'i al-Mutlaq Saiyedna Dawoodji Burhanuddin bin ‘Ajabshah (d. 997 AH/1589 AD) when Muzaffar Shah III ruled Gujarat, Saiyedi Musanji bin Taaj saheb[49] (d. 986 AH/1578 AD) of Vadodara was martyred in the Mandvi gate when he invited Saiyedna saheb to inaugurate the mosque which he had built after returning from Hajj, avoiding Salaahuddin the then governor of Muzaffar Shah III. The mosque named Fakhri masjid is the oldest Bohra mosque in Vadodara where Alavi Bohras today offer daily prayers.[31]

title: Alavi Bohras

text: Since 328 years (1110-1438 AD/1699-2017 AD), Vadodara has remained the centre and the seat of modern Alavi Bohras[51] (ad-Da’wat ul-Haadiyat ul-‘Alaviyah[48]) where 12 of its missionaries (du’aat) are buried here with a short interlude when 35th Da'i did Da’wat in Surat for 19 years between 1158-1178 AH/1745-1764 AD. Except 35th Da'i, all of them are from the progeny of Noohji bin Mohammadji, the father of 32nd Da'i. The present 45th Da'i Saiyedna Haatim Zakiyuddin saheb is the descendant from the same Aal-e-Noohji. Badri Mohalla, Fakhri Mohalla, Ajwa Road, Taiwada, Fatehgunj, Mughalwada, Pratapnagar, Panigate are the main areas of Vadodara where Alavi Bohras stay. They have 4 mosques and 3 community halls in Vadodara.

title: Alavi Bohras

text: 44th and 45th Da'i at the residence on Vadodara called Devdi Mubaarak - 11 Nov 2013 Alavi Bohras are marked as dark blue Renowned Isma'ili Scholar Dr. Farhad Daftary meets Saiyedna saheb on 26 Oct 2007 at Devdi Mubaarak, Alavi Library, the then Mazoon al-Mutlaq Late 44th Da'i Saiyedna Taiyeb Ziyauddin saheb in the newly constructed Masjid e Faatemi in Nadiad during its inauguration - 9 Sep 2007 The holy tomb of 31st 'Alavi Da'i Saiyedna Hasan Badruddin saheb at Saraspur, Ahmedabad - 24 Apr 2008 44th 'Alavi Da'i Saiyedna Taiyeb Ziyauddin saheb reciting Du'aa near Shehaabi Masjid, Pratapnagar, Vadodara - 16 Dec 2008 42nd Da'i al-Mutlaq Saiyedna Fidaali Badruddin going for Hajj Pilgrimage on 1-10-1947 from Badri Mohalla, Vadodara On 29-6-2009, the day when 29th Da'i Saiyedna Ali saheb became Da'i al-Mutlaq before 400 years, Alavi Bohras gathered in large numbers near Saiyedna Ali's tomb in Ahmedabad and 45th Da'i addressing the gathering 43rd Da'i al-Mutlaq Saiyedna Yusuf Nuruddin saheb delivering Moharram lecture in Vadodara - 5 Apr 1968 Procession of 44th Da'i Saiyedna T Ziyauddin saheb during his birthday celebration on 25 Nov 1987 Middle Mehraab of Masjid e Ziyaai having Qur'anic inscriptions constructed by 32nd Da'i Saiyedna Jivabhai Ziyauddin saheb in 1110 AH/1699 AD in Badri Mohalla Mukaasir Saiyedi Nazarali Bhaisaheb used to teach his pupils besides Masjid e Ziyaai in Badri Mohalla that proved to be the cradle of learning - 1381 AH/1961 AD An Iconic gate called "Darwaza" of Badri Mohalla which was demolished to give a way for the construction of new mosque - 1389 AH/1969 AD The place covered with flowers is the flattened grave of 29th 'Alavi Da'i Saiyedna 'Ali saheb - 1435 AH/2014 AD The outer view of Nooraani Masjid in Badri Mohalla - 1430 AH/2009 AD At the age of puberty, to become an Alavi Bohra, boys-girls offering oath of loyalty to Saiyedna saheb at his residence - 1430 AH/2009 AD Saiyedna saheb operating a computer after inaugurating a Computer Class and always of the opinion to learn it at the earliest - 4-2-2018

title: List of Ismaili imams

text: The Tayyibi branch continues to this day, headed by a Da'i al-Mutlaq as vice-regent in the imam's occultation. The Tayibbi have broken into several branches over disputes as to which Da'i is the true vice-regent. The largest branch are the Dawoodi Bohra, and there are also the Sulaimani Bohra and Alavi Bohra.

title: Alavi Bohras

text: Subsequently, splits occurred at various instances in the mainstream Bohra community regarding the spiritual appointment in the succession of the representative of the Imam us Satr or Da’i in Ahmedabad between 1422-1640 AD. Two major splits during this period resulted in the formation of three major groups of Bohras: Alavis,[5] Dawoodis and Sulaymanis.

title: Alavi Bohras

text: After the death of the 28th Da'i, Aadam Safiuddin, in 1030 AH/1621 AD, a small faction of Alavi Bohra in Ahmedabad recognized his grandson Ali bin Ibrahim[9] (1046 AH/ 1637 AD) who was Mazoon, Mansoos and treasurer of Kutub e Da'wat, as his successor and got separated in 1030 AH from the majority Dawoodi Bohra who believed in Abduttayyeb Zakiuddin, and Alavi Bohras[10] followed a separate line of Du'aat residing mainly in Vadodara (Gujarat, India) where they have their own locality.[11] Ali was supported by his uncle and secured very few followers.[12] Ali never carried his protest to the court of Mughal Emperor Jahangir to declare him as a legitimate Da'i. Unverified accounts of this episode could be found in many publications. But Ali ordered his associate Hasan Badruddin in 1031 AH/1622 AD to go to the Mughal court in Lahore to meet Jahangir to complain on his behalf about the atrocities meted upon Alavis in Ahmedabad by their opponents. The help came and the lives of Alavis became better than before.[13] This relief was short-lived and again the harassment sprung up more fiercely. Hasan Badruddin went again to Lahore for the same reason and then traveled to Kashmir to meet Emperor Shah Jahan in 1046 AH/1637 AD, the year of Ali's death. Hasan Badruddin was not present at the time of the burial of Ali.[14]

title: Alavi Bohras

text: In 1425 AH/2004 AD during the time of 44th Da'i al-Mutlaq Saiyedna Abu Haatim Taiyeb Ziyauddin saheb, the website[111] was conceptualized and launched with the sole aim of making the community and World aware of the History, Practices, Customs, Events, News, Principles, Calendar, Literature, Prayers, Business, Family and Social life, Education, Occupation etc. of Alavi Bohras. It has been controlled, edited and promoted by the office of Saiyedna saheb. Hence there remains no need to confirm any information and news of the community. It can be said that, the World gets the first-hand information directly from the Da'i himself. Since its launch it caters to each and every aspect of the community. If any layman who doesn't know the ABC of Alavi Bohras, then by visiting the website no question of his will remain unanswered. Every scholar or a researcher who is doing work on Alavi Bohras will dedfinitely have to go through this community website.

title: Alavi Bohras

text: Atba-i-Malak Atba-e-Malak Badar Atba-i-Malak Vakil Dawoodi Bohra Progressive Dawoodi Bohra Hebtiahs Bohra Patani Bohras Sulaymani Bohra Sunni Bohra 53rd Syedna succession controversy (Dawoodi Bohra)

title: Alavi Bohras

text: At times, when the scholars who worked for the critical study and edition of any Isma’ili title they might be having only 2-3 MSS from different origins, i.e. where writer, place and period differ, there arose the demand for the consultation of more MSS. For this purpose, the MSS of ‘Alavi Da’wat collection because of its Indian origin, proved more fruitful for better text reading and editing. The other salient feature of ‘Alavi Library is that it is housed at the Da’is residence and most of the MSS are copied by the Du’aat from those which were brought to Vadodara when the Da’wat headquarters were shifted from Ahmedabad.

title: Isma'ilism

text: In time, the seat for one chain of the Dai was split between India and Yemen as the community split several times, each recognizing a different Dai. Today, the Dawoodi Bohras, which constitute the majority of the Mustaali Ismāʿīlī accept Mufaddal Saifuddin as the 53rd Dāʿī al-Muṭlaq. The Dawoodi Bohras are based in India, along with the Alavi Bohra. Minority groups of the Sulaymani, however, exist in Yemen and Saudi Arabia. In recent years, there has been a rapprochement between the Sulaymani, Dawoodi and Alavi Mustaali sub-sects.

title: Alavi Bohras

text: The Peaceful City of Vadodara (Gujarat, India)[98] is the Centre of Da'wah Haadiyah 'Alaviyah الدعوۃ الھادیۃ العلویۃ (Alavi Bohras, Alavi Da'wat) since 1110 AH/1698 AD when 32nd Da'i e Mutlaq الداعي المطلق Saiyedna Jivabhai Ziyauddin migrated along with community members to Vadodara due to persecution and tyranny of other Muslim and Bohra communities. Saiyedna helped each and every Alavi Bohra migrant to get settled in Wadi area gifted by the Shi'a benevolent person Miya Mahmood. He constructed a Mosque, named Ziyaai Masjid at the entrance of the Mohalla (locality) called Badri Mohalla.

title: Islamic schools and branches

text: Zaydis, also known as Fivers, do not follow the Jafari school of thought, but instead the Zayidi school of thought (named after Zayd ibn Ali). Ismailis are further divided into two groups, Tayyibi Ismailis and Nizari Ismailis. The term "Ismaili" frequently refers to Nizari Ismailis, while Tayyibi Ismailis are called Bohras and split between Da'udi Bohras, Sulaymani Bohras, and Alavi Bohras.

title: Lisan ud-Dawat

text:
Semantic borrowing is the process of borrowing the entire semantic meaning from a language. Semantic borrowing occurs when two or more languages come into contact.
Thus, from the above examples i to vi, it is observed that Alavi Bohras speak borrowed words from Arabic, Persian and Urdu. Hence, they use a particular form of Gujarati permeated with Arabic, some Persian words, and some Urdu words and write in the Arabic script called Lisaan ud-Da'wat il-'Alaviyah. This unique language makes the Alavi Bohras linguistically different from other Bohra sects.

title: Lisan ud-Dawat

text: Thus due to these reasons and the migration of the Alavi Bohras from Ahmedabad to Vadodara, they speak a blend of Arabic, Sanskrit, Persian, Urdu, and Khojki. Khojki has a minimal influence on the Alavi Bohra language and Sanskrit vocabulary also gradually degraded due to Gujarati influence on this language. Alavi Bohras read, write and speak an Arabicized form (blended with Arabic vocabulary) of Gujarati called "Lisaan ud-Da'wat il-'Alaviyah", i.e. the "Language of the Guided Mission of Ali" ("Saiyedna and martyr"), which is an amalgamation of Arabic, Urdu and Persian words and written in Arabic script.

title: Alavi Bohras

text: During the time of 41st Da'i al-Mutlaq Saiyedna Jivabhai Fakhruddin (d. 1347 AH/1929 AD), Gaekwadi ruler Maharaja Sayajirao III (d. 1358 AH/1939 AD) ruled Vadodara and he single-handedly spearheaded its progress and prosperity. Saiyedna maintained cordial and healthy relationship with the ruler as during the festivals Saiyedna often sent delegation in the Gaekwadi royal court to represent Alavi Bohras. This was because most of the shops of Alavi Bohras were located in the narrow streets surrounding the Mandvi area involved in the business of turban making. At that time Alavi Bohras had a monopoly of making red turban laced with golden string and Gaekwadi courtiers used to frequent these shops. Today, many Alavi Bohras are having their shops in this area inherited from their forefathers is the testimony of the social relations with Gaekwads.


query: How many people live in Kinshasa?

title: Kinshasa

text: Once a site of fishing and trading villages, Kinshasa is now a megacity with an estimated population of more than 11 million.[2] It faces Brazzaville, the capital of the neighbouring Republic of the Congo, which can be seen in the distance across the wide Congo River, making them the world's second-closest pair of capital cities after Rome and Vatican City. The city of Kinshasa is also one of the DRC's 26 provinces. Because the administrative boundaries of the city-province cover a vast area, over 90 percent of the city-province's land is rural in nature, and the urban area occupies a small but expanding section on the western side.[4]

title: Guy Bomanyama-Zandu

text:
Bomanyama-Zandu created "Mayasi, Taximan a Kinshasa" in 2004, and a series of short films dealing with the protection and enhancement of the Congolese film heritage.
Mayasi, Taximan in Kinshasa is a docudrama that records a day in the life of an old mechanic and taxi driver in Kinshasa. Born in 1938, Mayasi drove coaches in the colonial era.
He tells how the city and especially public transport has deteriorated over the years. Along the way the director portrays aspects of everyday life in Kinshasa, a city of about eight million people.
His 2005 Film "La Vertu" deals with Marie, who is raped when she is 15 years old.
She is refused an abortion by a doctor, and resorts to an illegal abortion.
The police start an investigation of the case, assigning it to the inspector who raped Marie.
The film was shown in the 2006 International Festival of Film of Amiens.

title: Arizona State Museum

text: Museum staff investigate archaeological sites of past occupiers of North America to discover how people lived, what they ate, what they wore and how they created their art. These people lived day-to-day, created homesites and villages that, in many cases, have crumbled or been destroyed by natural forces.

title: Top Secret America

text: Published July 19, 2010, this first installment focuses on the U.S. intelligence system's growth and redundancies. It questions its manageability, as it has become "so large, so unwieldy, and so secretive that no one knows how much money it costs, how many people it employs, how many programs exist within it, or exactly how many agencies do the same work." The report states that "An estimated 854,000 people, nearly 1.5 times as many people as live in Washington, D.C., hold top-secret security clearances."

title: Kahoolawe

text: While it is not known how many people inhabited Kahoʻolawe, the lack of freshwater probably limited the population to a few hundred people. As many as 120 people might have once lived at Hakioawa, the largest settlement, which was located at the northeastern end of the island—facing Maui.

title: LGBT and rurality

text: Other communities of queer farmers prefer to live a more conventional lifestyle with a house and agricultural land of their own. The documentary "Out Here" portrays the lives of many rural queer people across the United States, and it shows how many queer people make a living and are making a difference in their communities through agriculture.

title: Brazzaville arms dump blasts

text: The force of the blasts was felt for several miles and affected residents of Kinshasa, across the Congo River in the Democratic Republic of the Congo. Widespread panic ensued in both Brazzaville and Kinshasa, as many people thought armed conflict had started. The government of the Democratic Republic sent military personnel to the banks of the Congo River until it became clear that war had not broken out.

title: How to Live (biography)

text: According to the book's webpage posted by Other Press, "How to Live" concerns the following: "How to get along with people, how to deal with violence, how to adjust to losing someone you love—such questions arise in most people’s lives. They are all versions of a bigger question: How do you live? This question obsessed Renaissance writers, none more than Michel Eyquem de Montaigne, considered by many to be the first truly modern individual. He wrote free-roaming explorations of his thoughts and experience, unlike anything written before. More than four hundred years later, Montaigne’s honesty and charm still draw people to him. Readers come to him in search of companionship, wisdom, and entertainment —and in search of themselves. Just as they will to this spirited and singular biography."

title: Kiripi Katembo

text: Kiripi Katembo, also known as Kiripi Katembo Siku, (June 20, 1979 – August 5, 2015) was a Congolese photographer, documentary filmmaker and painter. Katembo's short films, photography and other projects focused on the daily lives of the people of Kinshasa, as well as the economic and social challenges facing the Democratic Republic of the Congo. He was also a founding director of Mutotu Productions, his film production company, and the executive director of Yango Biennale, based in Kinshasa.

title: Kinshasa

text: Since the Second Congo War, the city has been striving to recover from disorder, with many youth gangs hailing from Kinshasa's slums.[34] The U.S. State Department in 2010 informed travelers that Kinshasa and other major Congolese cities are generally safe for daytime travel, but to beware of robbers, especially in traffic jams and in areas near hotels and stores.[35]

title: Claudine André

text: Claudine arrived in Congo as a child, with her father, who was a veterinary surgeon, and has lived there ever since. She ran an art boutique, sourcing and selling rare art works. She married Victor and has five children. When war disrupted daily life in Kinshasa, the capital city of the Democratic Republic of Congo, in the 1990s, Claudine worked as a volunteer in Kinshasa Zoo, because the animals had been neglected and were starving. Elsewhere in the country, people were finding traditional food production difficult, because of the war, and turned instead to bushmeat to feed themselves and their families. This in turn led to orphaned bonobos turning up for sale on the streets of Kinshasa - and it was from this situation that Claudine started Lola ya bonobo.

title: Basankusu

text: Until recently, there was no telephone system in Basankusu. The installation of two mobile phone masts, in 2006, each with its own generator and watchman, has made a large difference in the lives of many people. The phone networks, one of which is the South African company Vodacom, enable people to keep in touch with family and friends who have migrated to Kinshasa or further afield. The signal stops as you leave Basankusu.

title: Lese language

text: Lese is a Central Sudanic language of northeastern Congo-Kinshasa, as well as a name for the people who speak this language. The Lese people, who live in association with the Efé Pygmies, share their language, which is also occasionally known as Lissi or Efe.

title: Kinshasa

text: Residents of Kinshasa are known as Kinois (in French and sometimes in English) or Kinshasans (English). The indigenous people of the area include the Humbu and Teke.

title: Framing effect (psychology)

text: Participants were asked to choose between two treatments for 600 people affected by a deadly disease. Treatment A was predicted to result in 400 deaths, whereas treatment B had a 33% chance that no one would die but a 66% chance that everyone would die. This choice was then presented to participants either with positive framing, i.e. how many people would live, or with negative framing, i.e. how many people would die.

title: Yahoo! Live

text: The design is similar to the one on Justin.tv. The chat system and video windows are as portable as with ustream.tv. Users can create a channel, authorize their webcam and start broadcasting to the public. Other people can watch, or choose to participate via video, sound or text chat, which can be disabled. Users can also set up profiles and track how many people have watched them stream live, how many broadcasts they have made, and how long they have been on the streaming. Videos are not archived for playback; once it is broadcast, there is no way of recovering the video, and there is no way of streaming other than live, meaning users cannot pre-record videos and then broadcast them.

title: Lele people

text: The Lele (or Leele), also known as Bashilele or Usilele, are a subgroup of the Kuba people in the Democratic Republic of the Congo. They traditionally live in the Kasai River region, but since the 1950s many have migrated to Kinshasa. There are currently about 30,000 Lele, of which 26,000 speak the Lele language.

title: African French

text: With more than 10 million inhabitants, Kinshasa is the second largest francophone city in the world after Paris. It is the capital of the most populous francophone country in the world, the Democratic Republic of the Congo, where an estimated 24 million people (40% of the total population) can speak French (essentially as a second language). Contrary to Abidjan where French is the first language of a large part of the population, in Kinshasa French is only a second language, and its status of "lingua franca" is shared with Lingala. Kinshasa French also differs from other African French variants, for it has some Belgian French influences, due to colonisation. People of different African mother tongues living in Kinshasa usually speak Lingala to communicate with each other in the street, but French is the language of businesses, administrations, schools, newspapers and televisions. French is also the predominant written language.

title: Chicano poetry

text: These poems primarily deal with how Chicanos deal with existence in the United States and how Chicanos cope with marginalization, racism and vanquished dreams. Many Chicano writers allude to the past glory of the Mesoamerican civilizations and how the indigenous people of those civilizations continue to live through the Chicano people who are predominantly of mestizo (mixed) ancestry.

title: December 2016 Congolese protests

text: On 20 December security forces killed 19 civilians in Kinshasa, 6 civilians in Boma, 4 civilians in Matadi, and 5 civilians in Lubumbashi. Protesters held red penalty cards and blew whistles signifying the end of Kabila's term in office and their desire for him to leave power. Protesters in Kinshasa were attacked by security forces with tear gas, water cannons and live ammunition. According to the United Nations, at least 113 people had been arrested between the 17th and 19th.

title: Kinshasa Symphony

text: Kinshasa, the capital of the Democratic Republic of the Congo, is the third-largest city in Africa with 10 million inhabitants. The film shows how some people living there have managed to forge one of the most complex systems of human cooperation ever invented: a symphony orchestra (Orchestre Symphonique Kimbanguiste) performing composers such as Handel, Verdi, Beethoven. "Kinshasa Symphony" shows Kinshasa in all its diversity, speed, colour, vitality and energy. It is a film about the Congo, about the people of Kinshasa and about music.

title: Kinshasa

text: After gaining its independence on 30 June 1960, following riots in 1959, the Republic of the Congo elected its first prime minister, Patrice Lumumba. Lumumba's determination to have full control over Congo's resources to improve the living conditions of his people was perceived as a threat to Western interests. This being the height of the Cold War, the U.S. and Belgium did not want to lose control of the strategic wealth of the Congo, in particular its uranium. Less than a year after Lumumba's election, the Belgians and the U.S. bought the support of his Congolese rivals and set in motion the events that culminated in Lumumba's assassination. In 1965, with the help of the U.S. and Belgium, Joseph-Désiré Mobutu seized power in the Congo. He initiated a policy of "Africanizing" the names of people and places in the country. In 1966, Léopoldville was renamed Kinshasa, for a village named Kinshasa that once stood near the site, today Kinshasa (commune). The city grew rapidly under Mobutu, drawing people from across the country who came in search of their fortunes or to escape ethnic strife elsewhere, thus adding to the many ethnicities and languages already found there.

title: The Wide, Wide World

text: Secondary CharactersThis book was originally written with the goal of teaching people a Christian lesson, so many of the themes are Christian in nature and aim to show people how a true Christian ought to live his or her life.The driving conflict of this story is the separation of Ellen from her mother and the effects of this separation on Ellen, including how she misses the mother who had meant everything to her, how she struggles with being a good Christian, and how she deals with people who don’t care about her.

title: Kinshasa

text: Many Kinois have a negative view of the city, expressing nostalgia for the rural way of life, and a stronger association with the Congolese nation than with Kinshasa.[55]

title: Kinshasa

text: Some sources say that Kinshasa is extremely dangerous, with one source giving a homicide rate of 112 per 100,000 people per year.[36] Another source cites a homicide rate of 12.3 per 100,000.[37] By some accounts, crime in Kinshasa is not so rampant, due to relatively good relations among residents and perhaps to the severity with which even petty crime is punished.[10]

title: Kinshasa

text: The official language of the Democratic Republic of the Congo, of which Kinshasa is the capital, is French (See: Kinshasa French vocabulary). Kinshasa is the largest officially Francophone city in the world[5][59][60] although Lingala is widely used as a spoken language. French is the language of street signs, posters, newspapers, government documents, schools; it dominates plays, television, and the press, and it is used in vertical relationships among people of different social classes. People of the same class, however, speak the Congolese languages (Kikongo, Lingala, Tshiluba or Swahili) among themselves.[61]

title: Kinshasa

text: According to UN-Habitat, 390,000 people immigrate to Kinshasa annually, fleeing warfare and seeking economic opportunity. Many float on barges down the Congo River.[22]

title: Palais du Peuple (Kinshasa)

text: The People's Palace or Palace of the People () is the seat of the National Assembly and Senate in Kinshasa, Democratic Republic of Congo, formerly Zaire. It was completed in 1979 with a line of credit from the People's Republic of China.

title: Lignes Aériennes Congolaises (1997–2003)

text: There was a short-lived agreement between City Bird and LAC to codeshare the Kinshasa–Brussels route, operated by LAC but with City Bird aircraft. Since late 2000, LAC codeshared the Harare–Lubumbashi–Kinshasa route, actually operated by Air Zimbabwe; the same agreement enabled Air Zimbabwe to place its code on the Kinshasa–Brussels service, operated by LAC.

title: Alexia digital singles

text: The title translates as 'And You Do Not Know' with the song being about the love between two people, how it started and ended and how it has changed their lives, though the one person does not know who they are, with the other knowing they have a physical and emotional desire for them, and how now they 'wander between so many people only in search of you'.

title: From Kinshasa

text: The album's title was originally planned to be "From Kinshasa to the Moon": "But World Circuit, with their English not being very strong, didn’t really catch that part! But a lot of the press are taking it on now, so I phoned [World Circuit] to say that they really shouldn’t have changed the title as it conveys the idea that your preconceptions about music from certain places might not be quite right. It’s from a city where you wouldn’t imagine that you’d find all these artists. The guy on the cover is a performance artist and there are tons of people in the city making incredible punky art. Kinshasa’s very good for that, there’s a big artistic subculture and people are instinctive in the way they work."