#places to visit in punjab

[ayush021]

Punjab is known to us as the land of five rivers. It is a rich and culturally myriad state. It is situated in northern India. Punjab is drenched in history. It is famous for its warm hospitality. Punjab gives you a special blend of tradition, spirituality, and natural beauty.

[eventblogger]

Tourist Places in Punjab 

Mostly people start to looking for tourist destinations when weather changes to summer. Let's talk about some places to visit in Punjab where you can enjoy your vacations.

[mansiranjanblog]

FADED PLACES IN MODERN TIMES IN INDIA: QILA MUBARAK

Qila Mubarak, a fort in Bathinda, Punjab, which once had great historical significance, is now in ruins! Why is that so? And where is it? Is it cursed? Or the nature punished it? Get answers to these questions from: https://mansiranjan.wordpress.com/2021/09/19/faded-places-of-india-qila-mubarak/

Read it today!

#india #tourism #punjab #bathinda #mystery #history #historymatters #historicalfacts #cursed #placestovisit #indianhistory #unsolvedmysteries #blog #blogger #wordpress

[nandneeeeeee]

Top 10 Must-Visit Places in Amritsar: A Comprehensive Guide

Amritsar, the heart of Punjab, is a city that beautifully blends rich history, vibrant culture, and spiritual tranquility. From the iconic Golden Temple to bustling markets, there are many things to do in Punjab, with Amritsar offering some of the most unforgettable experiences. Here’s a comprehensive guide to the 10 best places to visit in Amritsar to gain the best experience by witnessing the history of India!

1. The Golden Temple

No visit to Amritsar is complete without a visit to the Golden Temple, also known as Harmandir Sahib. This stunning Sikh gurdwara is a symbol of human brotherhood and equality, offering spiritual solace to millions of visitors. The shimmering gold façade and the serene Amrit Sarovar (pool of nectar) are truly mesmerizing. Don’t miss the langar, a community kitchen that serves free meals to thousands daily.

2. Jallianwala Bagh

A short walk from the Golden Temple, Jallianwala Bagh is a poignant reminder of India's struggle for independence. This public garden commemorates the 1919 massacre, where hundreds of innocent Indians were killed by British troops. The memorial and the preserved bullet marks serve as a somber reminder of the past.

3. Wagah Border

Witness the electrifying Wagah Border Ceremony, a daily military practice that showcases the parade and lowering of the flags by Indian and Pakistani forces. The energetic atmosphere, patriotic fervor, and synchronized movements make it a must-see spectacle. Arrive early to secure a good spot.

4. Partition Museum

Located in the Town Hall, the Partition Museum offers a deep dive into the partition of India and Pakistan in 1947. The exhibits, personal stories, and artifacts provide a touching and informative experience about the tumultuous period in history.

5. Maharaja Ranjit Singh Museum

Housed in the beautiful Ram Bagh Palace, the Maharaja Ranjit Singh Museum is dedicated to the life and times of the "Lion of Punjab." The museum showcases an extensive collection of artifacts, including weapons, paintings, and coins from the Sikh Empire, offering a glimpse into the region's rich heritage.

6. Durgiana Temple

Often compared to the Golden Temple due to its architecture, the Durgiana Temple is dedicated to Goddess Durga. This Hindu temple is not only a place of worship but also a testament to the city’s inclusive and diverse spiritual culture. The temple complex is serene and offers a peaceful ambiance for visitors.

7. Gobindgarh Fort

Step back in time with a visit to Gobindgarh Fort, a historic military fort that now serves as a cultural hub. The fort offers various attractions, including live performances, 7D shows, museums, and traditional crafts. It's an excellent place to learn about Amritsar’s historical significance and enjoy some entertainment.

8. Akal Takht

Situated within the Golden Temple complex, Akal Takht is the highest seat of earthly authority of the Khalsa. It was established by Guru Hargobind and symbolizes the unity of spiritual and temporal concerns in Sikhism. The Takht is a place of great reverence and is integral to the Sikh faith.

9. Ram Tirath

An ancient pilgrimage site, Ram Tirath is believed to be the birthplace of Lav and Kush, the sons of Lord Rama. The temple complex includes a large tank, temples, and hutments where Valmiki is said to have lived. The fair held here annually attracts thousands of devotees and is a vibrant display of local traditions.

10. Katra Jaimal Singh Bazaar

For those who love shopping, Katra Jaimal Singh Bazaar is a paradise. Famous for its textiles, including the renowned Amritsari Phulkari and juttis (traditional footwear), the market is bustling with activity. It’s the perfect place to pick up souvenirs and experience the local culture.

Conclusion

Amritsar, with its blend of historical, cultural, and spiritual sites, offers a rich and varied travel experience. Whether you are a history buff, a spiritual seeker, or a shopaholic, the city has something for everyone. With so many things to do in Punjab, Amritsar stands out as a jewel that provides a deep dive into the heart and soul of the region. Make sure to explore these top 10 places to fully appreciate the charm and significance of this incredible city.

[tookmehere]

Golden Temple | Interesting & best things to know about it

[toursandjourneyworld]

Amritsar Unveiled: A Family Expedition through the Golden Heart of Punjab

Introduction:

Welcome to the vibrant and culturally rich city of Amritsar, famously known as the Golden City of Punjab. Steeped in history and tradition, Amritsar is a perfect destination for a family vacation. In this blog, we'll explore the must-visit places that will make your family trip to Amritsar a memorable experience. From the iconic Golden Temple to the historical Jallianwala Bagh, let's delve into the treasures this city has to offer.

Golden Temple (Harmandir Sahib):

No visit to Amritsar is complete without marveling at the breathtaking beauty of the Golden Temple. The holiest shrine in Sikhism, it is a symbol of peace and spiritual serenity. Encircled by the shimmering Amrit Sarovar, the temple's golden façade is a sight to behold, especially during the mesmerizing evening 'Palki Sahib' ceremony. Don't forget to savor the langar (community kitchen) experience, offering a free meal to all visitors.

Jallianwala Bagh:

Step into the pages of history as you visit Jallianwala Bagh, a poignant memorial that commemorates the infamous Jallianwala Bagh massacre of 1919. The bullet marks on the walls and the Martyrs' Well tell the story of the tragic incident. The serene garden stands as a reminder of the sacrifices made during India's struggle for independence.

Akal Takht:

Adjacent to the Golden Temple, Akal Takht is one of the five takhts in Sikhism and holds immense religious significance. As a symbol of temporal authority, Akal Takht has witnessed historic decisions and proclamations. Take a moment to appreciate the architectural grandeur and soak in the spiritual aura surrounding this revered site.

Durgiana Temple:

Frequently called the 'Durga Mandir,' the Durgiana Temple pays homage to Goddess Durga. The temple's stunning architecture, reminiscent of the Golden Temple, attracts visitors from all walks of life. Explore the intricately designed interiors and partake in the religious rituals to experience the vibrant culture of Amritsar.

Wagah Border:

For a dose of patriotic fervor, head to the Wagah Border, located about 45 minutes from Amritsar. Witness the electrifying Beating Retreat Ceremony, a daily military ritual performed by the Indian Border Security Force and the Pakistan Rangers. The lively atmosphere and the synchronized drills make it a captivating experience for visitors of all ages.

Conclusion:

Amritsar, the Golden City of Punjab, beckons you with its rich history, spirituality, and warm hospitality. Whether you're marveling at the Golden Temple's golden glow or paying homage at Jallianwala Bagh, the city offers a perfect blend of cultural immersion and family-friendly activities. Plan your trip to Amritsar and create lasting memories in this enchanting city.

Explore more travel destinations and plan your trip with Tours and Journey

[dragoneyes618]

Considered the Father of the Indian Nation, Mohandas Karamchand Gandhi (1869 – 1948), aka Bapu (a Gujarati endearment for “father”), was a lawyer, anti-colonial nationalist and political ethicist whose use of nonviolent resistance led the successful campaign for Indian independence from British rule and inspired worldwide movements for civil rights and freedom.

Assuming leadership of the Indian National Congress in 1921, Gandhi led nationwide campaigns for easing poverty, building religious and ethnic amity, ending untouchability and, above all, achieving self-rule. He famously began to live in a self-sufficient residential community, to eat simple food, and undertake long fasts as a means of both introspection and political protest. Bringing anti-colonial nationalism to the common Indians, he called for the British to quit India in 1942 and was imprisoned several times for many years in both South Africa and India. In August 1947, Britain granted independence, but the British Indian Empire was partitioned into two dominions, a Hindu-majority India and a Muslim-majority Pakistan, leading to extensive religious violence throughout the country.

Gandhi visited Punjab and Bengal, the primary affected areas, attempting to alleviate misery and, in the months that followed, he famously undertook several hunger strikes to halt the religious violence, with his final fast beginning in Delhi at age 78 on January 12, 1948. He was murdered a few weeks later by a militant Hindu nationalist unhappy about Gandhi’s defense of both Pakistan and Indian Muslims.

Gandhi’s first job was with a Jewish law firm in Johannesburg and some of his closest friends and confidants, both in Johannesburg (1893 – 1914) and later in India, were Jews. He lauded the Jewish spirituality, high standards, and sense of community and, after visiting the synagogue in Johannesburg during Pesach, he expressed his culinary delight with “the Jews’ unleavened cakes” and wrote that “you can almost say that I was keeping Passover with my Jewish friends.”

He, in turn, was always held in high regard by the Jews. In 1931, he met with members of Bene Israel to discuss their participation in the nationalist movement, but he suggested that they join in support of the movement only after India won its independence from the British, urging them not to become involved in politics before then because they constitute such a small minority.

The Bene Israel, sometimes referred to as the “Native Jew” caste, are a community of Jews in India said to be the descendants of one of the Ten Lost Tribes that settled in India many centuries ago. Starting in the second half of the 18th century after learning about normative Sephardic Judaism, they migrated to cities throughout British India, primarily to Mumbai, where they opened their first synagogue in 1796 and became prominent within the British colonial government.

Exhibited here is the editorial on the front page of the February 1948 issue of Schema that was dedicated to mourning Gandhi’s loss. After waxing enthusiastic about the greatness – indeed, the near deity status – of the late Indian leader, the editorial addresses Gandhi’s contribution to the Jewish community:

What does the passing of this great saint and believer in the universality of true religion mean to our small community in India? Our debt to him is no less unquestionable. Apart from the general principles of morality on which he based his every thought and action and which afforded all communities including ourselves the protection of the rock-like foundations of the true freedom and self-expression, he gave concrete expression to his sympathy for our cause and our sufferings on numerous occasions and in no uncertain manner. We are proud and grateful to place on record that he had the greatest respect and admiration for the Jewish people and all they symbolized – for he did not himself stand for what they had stood through centuries of persecution and suffering – the eternal principles of justice and morality against the savage hand of tyranny, the belief that the spirit shall triumph over the sword.

Indeed, Gandhi sympathized with Jews and saw their plight as similar to that of many Indians: 

My sympathies are all with the Jews. I have known them intimately in South Africa. Some of them became life-long companions. Through these friends I came to learn much of their age-long persecution. They have been the untouchables of Christianity. The parallel between their treatment by Christians and the treatment of untouchables by Hindus is very close. Religious sanction has been invoked in both cases for the justification of the inhuman treatment meted out to them. Apart from the friendships, therefore, there is the more common universal reason for my sympathy for the Jews… There the Indians occupied precisely the same place that the Jews occupy in Germany… A fundamental clause in the Transvaal constitution was that there should be no equality between the whites and colored races including Asiatics. There, too, the Indians were consigned to ghettos described as locations. The other disabilities were almost of the same type as those of the Jews in Germany. The Indians, a mere handful, resorted to satyagraha [nonviolent resistance] without any backing from the world outside or the Indian Government…

During a massive review of millions of its archival documents in 2019, the National Library of Israel unearthed a letter handwritten by Gandhi on September 1, 1939 – the very day that World War II broke out in Europe – in which he sends Rosh Hashanah greetings to Avraham E. Shohet, a local Jewish Indian official:

You have my good wishes for your new year. How I wish the new year may mean an era of peace for your afflicted people.

Shohet was head of the Bombay Zionist Association (BZA), president of the Bombay branch of Keren Hayesod, the Bombay city office’s Zionist organization, and editor of The Jewish Advocate, the official publication of the BZA and the Jewish National Fund in India.

But did Gandhi deserve the veneration and affection of the world’s Jews? The answer to that question is far from black and white.

It is doubtful that most Jews would consider Gandhi a great friend, or even a moral person, when they learn that, notwithstanding his characterization of Hitler as the ultimate in evil and as a man with whom negotiation is impossible, his solution to the Holocaust was that Jews should happily accept their fate and proudly submit themselves to mass extermination . . . which he readily admits would be the inevitable result of the Jews wielding “peaceful resistance” against the Nazis.

In a seminal letter he wrote from Segaon (a village in the Khargone district in the Indian state of Madhya Pradesh where he established an ashram and settled) – which he published as The Jews in the November 26, 1938 issue of the Harijan newspaper – Gandhi argues that “the German persecution of the Jews seems to have no parallel in history;” that “the tyrants of old never went so mad as Hitler seems to have gone;” and that “he is doing it with religious zeal.” He writes that “If there ever could be a justifiable war in the name of and for humanity, a war against Germany, to prevent the wanton persecution of a whole race, would be completely justified.”

However, because he does not believe in war under any circumstances, he concludes that “there can be no war against Germany, even for such a crime as is being committed against the Jews:”

Can the Jews resist this organized and shameless persecution? Is there a way to preserve their self-respect, and not to feel helpless, neglected and forlorn? I submit there is. No person who has faith in a living G-d need feel helpless or forlorn. Tetragrammaton of the Jews is a G-d more personal than the G-d of the Christians, the Mussalmans or the Hindus, though as a matter of fact in essence, He is common to all and one without a second and beyond description. But as the Jews attribute personality to G-d and believe that He rules every action of theirs, they ought not to feel helpless. If I were a Jew and were born in Germany and earned my livelihood there, I would claim Germany as my home even as the tallest gentile German may, and challenge him to shoot me or cast me in the dungeon; I would refuse to be expelled or to submit to discriminating treatment. And for doing this, I should not wait for the fellow Jews to join me in civil resistance but would have confidence that in the end the rest are bound to follow my example. If one Jew or all the Jews were to accept the prescription here offered, he or they cannot be worse off than now. And suffering voluntarily undergone will bring them an inner strength and joy which no number of resolutions of sympathy passed in the world outside Germany can. Indeed, even if Britain, France and America were to declare hostilities against Germany, they can bring no inner joy, no inner strength. The calculated violence of Hitler may even result in a general massacre of the Jews by way of his first answer to the declaration of such hostilities. But if the Jewish mind could be prepared for voluntary suffering, even the massacre I have imagined could be turned into a day of thanksgiving and joy that Tetragrammaton had wrought deliverance of the race even at the hands of the tyrant. For to the G-d fearing, death has no terror. It is a joyful sleep to be followed by a waking that would be all the more refreshing for the long sleep.

Gandhi even went so far as to send two conciliatory letters to Hitler, the first on July 23, 1939 and the second on December 24, 1940, in which he addressed the Fuhrer as a “friend” and wrote that he did not believe the German dictator was the “monster” that his opponents described. He raised the issue with Hitler of the Germans’ treatment of Poland and the Czechs – with nary a mention of the Jews – and he asked his closest friend, the Jewish Zionist Hermann Kallenbach (more on him later), to pray for Hitler.

Even after World War II, Gandhi essentially remained silent on the Holocaust and, most inconceivably, he spoke out against the “wickedness” of the trials of Nazi war criminals. In a June 1947 interview with his biographer, Louis Fischer, he said:

Hitler killed five million Jews [the correct number, of course, is six million Jews, but what’s another million Jews more or less?]. It is the greatest crime of our time. But the Jews should have offered themselves to the butcher’s knife. They should have thrown themselves into the sea from cliffs… It would have aroused the world and the people of Germany… As it is they succumbed anyway in their millions.

Gandhi defenders argue that, in urging Jews to accept martyrdom during the Shoah, he was only being consistent with his core values of pacifism and peaceful resistance and that this was not fatalism but, rather, an assertion of will so strong that it would deny the Nazis a sense of ethical and moral superiority over their victims. This position has not only been characterized as passivity bordering on cowardice but, I would argue, a naivete that is stunning, dangerous, and disgusting. Moreover, as I discuss in more detail below, Gandhi’s views of the Jews, the Holocaust, and Eretz Yisrael exhibit a sharp and indisputable double standard that is the very antithesis of “consistency”

Perhaps the Jerusalem Post said it best: in an article titled Repudiating Gandhian Pacifism in the Face of Mass Murder in 2016, the Post summarized Gandhi’s philosophy regarding the Shoah as “when some evil regime or group wants to attack and kill you, the worst thing you can do is try to run and hide to save your life.” No matter how much Gandhi may have sympathized with the Jewish condition, he was oblivious to Jewish survival.

Thus, in a 1939 response to Gandhi’s 1938 article, Martin Buber, the renowned Austrian Jewish and Israeli philosopher who had made aliyah from Germany only a short time earlier, wrote what should have been obvious to any rational person, let alone to a national leader and internationally-respected philosopher like Gandhi:

The five years I myself spent under the present [Nazi] regime, I observed many instances of genuine satyagraha [nonviolent resistance] among the Jews, instances showing a strength of spirit in which there was no question of bartering their rights or of being bowed down, and where neither force nor cunning was used to escape the consequences of their behavior. Such actions, however, exerted apparently not the slightest influence on their opponents. All honor indeed to those who displayed such strength of soul! But I cannot recognize herein a watchword for the general behavior of German Jews that might seem suited to exert an influence on the oppressed or on the world. An effective stand in the form of non-violence may be taken against unfeeling human beings in the hope of gradually bringing them to their senses; but a diabolic universal steamroller cannot thus be withstood.

Moreover, Gandhi extended his opposition to Jewish self-defense against Nazi genocide by resolutely opposing their right to go to Eretz Yisrael, whether to establish a Jewish State there or even to simply save themselves from death at the hand of the Third Reich. He argued that the mere Jewish agitation for a national home would provide justification to the Nazis to expel them – as if Hitler needed any additional excuses – and that the Jews should engage only in non-violence against the Arabs and “offer themselves to be shot or thrown into the Dead Sea without raising a little finger against them.” In March 1921, he issued a statement supporting the proposition that Muslims must retain control over Eretz Yisrael.

In his 1938 article, Gandhi – almost unbelievably – writes:

Several letters have been received by me asking me to declare my views about the Arab-Jew question in Palestine and the persecution of the Jews in Germany. It is not without hesitation that I venture to offer my views on this very difficult question… [After expressing sympathy for the Jewish plight:] But my sympathy does not blind me to the requirements of justice. The cry for the national home for the Jews does not make much appeal to me. The sanction for it is sought in the Bible and the tenacity with which the Jews have hankered after return to Palestine. [But] why should they not, like other peoples of the earth, make that country their home where they are born and where they earn their livelihood? Palestine belongs to the Arabs in the same sense that England belongs to the English or France to the French. It is wrong and inhuman to impose the Jews on the Arabs. What is going on in Palestine today cannot be justified by any moral code of conduct. The mandates have no sanction but that of the last war. Surely it would be a crime against humanity to reduce the proud Arabs so that Palestine can be restored to the Jews partly or wholly as their national home. The nobler course would be to insist on a just treatment of the Jews wherever they are born and bred. The Jews born in France are French. If the Jews have no home but Palestine, will they relish the idea of being forced to leave the other parts of the world in which they are settled? Or do they want a double home where they can remain at will? This cry for the national home affords a colorable justification for the German expulsion of the Jews.

Not surprisingly, in the wake of its October 7th butchery, this quote has been resurrected by Hamas, and its supporters around the world who argue that Gandhi, the great statesman and man of peace, was clear that “Palestine” belongs to the Arabs and that the Jews are, at best, interlopers.

In his article, Gandhi concludes:

And now a word to the Jews in Palestine. I have no doubt that they are going about it in the wrong way. The Palestine of the Biblical conception is not a geographical tract. It is in their hearts. But if they must look to the Palestine of geography as their national home, it is wrong to enter it under the shadow of the British gun. A religious act cannot be performed with the aid of the bayonet or the bomb. They can settle in Palestine only by the goodwill of the Arabs. They should seek to convert the Arab heart. The same G-d rules the Arab heart who rules the Jewish heart. They can offer satyagraha in front of the Arabs and offer themselves to be shot or thrown into the Dead Sea without raising a little finger against them. They will find the world opinion in their favor in their religious aspiration. There are hundreds of ways of reasoning with the Arabs, if they will only discard the help of the British bayonet. As it is, they are co-shares with the British in despoiling a people who have done no wrong to them… Let the Jews who claim to be the chosen race prove their title by choosing the way of non-violence for vindicating their position on earth.

Thus, argued Gandhi, the “real Jerusalem” was the spiritual one and, as such, Zionism was unnecessary and Jews could practice their faith in their native countries – including, as we have seen, Nazi Germany.

In Buber’s 1939 correspondence to Gandhi cited above, he noted that Arabs had themselves come to possess Eretz Yisrael “surely by conquest and, in fact, a conquest by settlement,” and he appealed to Gandhi to recognize the responsibility for violence and unrest that was shared by Palestinian Arabs, but Gandhi would not yield. Similarly, Moshe Shertok, as head of the Jewish Agency (later to become Prime Minster of Israel as Moshe Sharett), also asked Gandhi to raise his authoritative voice in favor of a Jewish autonomous government in Eretz Yisrael, but he refused.

Statue of Gandhi and Kallenbach outside Rusne synagogue in Lithuania (2015).

Moreover, A. E. Shohet, the leader of the Indian-Jewish community and Gandhi’s good Jewish friend, reached out to Hermann Kallenbach, a wealthy Jewish Zionist architect and carpenter to whom Gandhi referred as his “soulmate,” to intervene with Gandhi on behalf of Zionism. In May 1910, Kallenbach had funded the establishment of Tolstoy Farm, the South African prototype for Gandhi’s ashram, where the two had lived together; Ghandi once wrote to him “Your portrait (the only one) stands on the mantelpiece in my room . . . even if I wanted to dismiss you from my thoughts, I could not do it.”

How to explain Gandhi’s outrageous views on the Holocaust and Israel? It certainly wasn’t due to antisemitism, since he loved all people and peoples – including, as we have seen, Nazis and terrorists – and he often spoke out in support of Jews. Some authorities suggest that he adopted his views on Jews because he understood Judaism only through the lens of Christianity and that he reduced Judaism to a religion without considering its nationalistic character and, as such, he excluded Zionism from the Jewish identity. Moreover, his closest Jewish friends, including Kallenbach and Sonya Schlesin, were all universalists largely ignorant of rabbinical philosophy and law and post-Biblical rituals and customs; thus, for example, Gandhi condemned the Bible’s “eye for an eye” rule for its inhumanity and violence, wholly unaware of the oral law teaching that the Biblically proscribed punishment was never meant to be interpreted literally but, rather, that the tortfeasor must compensate his victim through the payment of financial damages.

Another proffered explanation for Gandhi’s anti-Zionism was that, although he was well-informed about the special Jewish relationship with Eretz Yisrael from Kallenbach, Schlesin, and others, his pro-Arab bias and battle against British colonialism and imperialism trumped all other considerations so, unlike every other people, religion, and nationality, he chose to disregard Jewish singularity. Moreover, his desire to placate Hindus and Muslims and keep them united in India surely colored his attitude towards Zionism. In a manifestly undeniable double standard, he held Jews to the highest possible spiritual standard while judging the “proud Arabs” by the “accepted canons of right and wrong.”

Double standards seem to be the rule, rather than the exception, when it came Gandhi’s attitude to the Jews. As another example – in what can only be characterized as a truly monstrous double standard – he acknowledged that nonviolence was not possible for the Polish people in 1939 and praised their violent resistance to Hitler, at the same time he was telling the Jews to go peacefully and joyfully to death by their Nazi executioners. He was nominated for a Nobel Peace Prize five times, but never won; yet, he continues to be admired by many Jewish leaders, including David Ben Gurion, who hung a photograph of only one person in his bedroom: Mahatma Gandhi.

[ingek73]

India archive reveals extent of ‘colonial loot’ in royal jewellery collection

File from India Office archive details how priceless items were extracted from colony as trophies of conquest

by David Pegg and Manisha Ganguly

Published: 14:00 Thursday, 06 April 2023

Five years ago, Buckingham Palace marked its summer opening with an exhibition celebrating the then Prince Charles’s 70th birthday with a display of his favourite pieces from the royal collection, Britain’s official trove of items connected to the monarchy. “The prince had a very, very strong hand in the selection,” the senior curator said.

Among the sculptures, paintings and other exhibits was a long gold girdle inlaid with 19 large emeralds once used by an Indian maharajah to decorate his horses. It was a curious choice to put into the exhibition in light of the violent means by which it had come into the hands of the royal family.

Emerald girdle of Maharaja Sher Singh, c 1840. Photograph: Royal Collection Trust / © His Majesty King Charles III 2023

As part of its Cost of the crown series, the Guardian has uncovered a remarkable 46-page file in the archives of the India Office, the government department that was responsible for Britain’s rule over the Indian subcontinent. It details an investigation, apparently commissioned by Queen Mary, the grandmother of Elizabeth II, into the imperial origins of her jewels.

The report, from 1912, explains how priceless pieces, including Charles’s emerald belt, were extracted from India as trophies of conquest and later given to Queen Victoria. The items described are now owned by the monarch as property of the British crown.

Plundered stones

To fully understand the context behind the jewels, and their place in India’s history, it was necessary to visit the archives.

A journal records a tour in 1837 of the Punjab area in north India by the society diarist Fanny Eden and her brother George, the governor general of the British Raj at the time. They visited Ranjit Singh, the maharajah in Lahore, who had signed a “treaty of friendship” with the British six years earlier.

The half-blind Singh wore few if any precious stones, Eden wrote in her journal, but his entourage was positively drowning in them. So plentiful were the maharajah’s gems that “he puts his very finest jewels on his horses, and the splendour of their harness and housings surpasses anything you can imagine,” she wrote. Eden later confided in her journal: “If ever we are allowed to plunder this kingdom, I shall go straight to their stables.”

Twelve years later, Singh’s youngest son and heir, Duleep, was forced to sign over the Punjab to the conquering forces of the British East India Company. As part of the conquest, the company did indeed plunder the horses’ emeralds, as well as Singh’s most precious stone, the legendary Koh-i-noor diamond.

The queen mother’s crown sits on top of the coffin during her funeral in 2002. Photograph: Dan Chung/The Guardian

Today, the Koh-i-noor sits in the crown of Queen Elizabeth the Queen Mother, on display at the Tower of London, and it has become an emblem of Britain’s tortured relationship with its imperial history.

Anita Anand, a journalist and historian who co-wrote a book titled Koh-i-noor on the diamond, said it was “a beautiful and cold reminder of British supremacy during the Raj”, the period between 1858 and 1947 when India was ruled by the crown.

“Its facets reflect the fate of a boy king who was separated from his mother,” Anand said. The stone too was “taken far away from his home, recut and diminished”. Anand said: “That is not how India sees itself today.”

Buckingham Palace is plainly aware of the sensitivities surrounding looted artefacts. After the Indian government let it be known that for Camilla, the Queen Consort, to wear the Koh-i-noor at Charles’s coronation would elicit “painful memories of the colonial past”, the palace announced she would swap it for a less contentious diamond.

But, as was discovered by Queen Mary, the Koh-i-noor was not the only gem taken from Singh’s treasury to have found its way to the British monarchy.

Royal with a pearl necklace

Among the jewels identified in the document found by the Guardian is a “short necklace of four very large spinel rubies”, the largest of which is a 325.5-carat spinel that later came to be identified as the Timur ruby.

Its famous name is erroneous: research by the academic Susan Stronge in 1996 concluded it was probably never owned by Timur, a Mongol conquerer. And it is a spinel, a red stone similar to, but chemically distinct from, a ruby.

Elizabeth II was shown handling it in the 1969 BBC documentary Royal Family, and was clearly acquainted with the myths surrounding it. “The history, of course, is very fascinating. It belonged to so many kings of Persia and Mughal emperors, until Queen Victoria was sent it from India,” she observed.

The Timur ruby necklace, 1853. Photograph: Royal Collection Trust / © His Majesty King Charles III 2023

The queen was never pictured wearing the item. However, she may have worn another of the Lahore treasures, identified in the India Office report as “a pearl necklace consisting of 224 large pearls”.

In her 1987 study of royal jewellery, Leslie Field described “one of the Queen Mother’s most impressive two-row pearl necklaces … made from 222 pearls with a clasp of two magnificent rubies surrounded by diamonds that had originally belonged to the ruler of the Punjab” – almost certainly a reference to the same necklace.

The queen wearing pearls at the Royal Opera House in 2012. Photograph: AFP/Getty Images

In 2012, Elizabeth II attended a gala festival at the Royal Opera House in London to celebrate her diamond jubilee. Photographs showed her wearing a multi-string pearl necklace with a ruby clasp.

Were these Ranjit Singh’s pearls? There was speculation they may have been, though Buckingham Palace was unable to confirm either way.

Queen Mary’s interest appears to have been prompted by curiosity about the origin of some of her pearls rather than any moral concern about the manner in which they were obtained. But a Buckingham Palace spokesperson said slavery and colonialism were matters that “his Majesty takes profoundly seriously”.

Shashi Tharoor, formerly an undersecretary at the United Nations, and currently an MP in India, said: “We have finally entered an era where colonial loot and pillage is being recognised for what it really was, rather than being dressed up as the incidental spoils of some noble ‘civilising mission’.

“As we are seeing increasingly, the return of stolen property is always a good thing. Generations to come will wonder why it took civilised nations so long to do the right thing.”

[guilty-pleasures21]

Chapter 5 - the opera

Part A

Part B

Part C

Warnings: none.

----------------------------------------------------------

     She glanced up from her embroidery when she heard the sound of a carriage pulling into their driveway. She set her cloth aside, tucking the needle carefully into it so it wouldn’t get loose, then she rushed to join the rest of her family at the door. 

     “Pavitr!” Lord Singh exclaimed, greeting his nephew with a hug when he stepped out of the carriage. “How was your journey?” 

     The young man flashed his uncle a tired smile. 

     “Exhausting,” he admitted truthfully, “but I am so grateful that you have given me a place to stay, Mamaji.” The tension between the foreigners and the natives in British-occupied India had been escalating in recent months, so his mother had asked her brother if he would be willing to let her son stay with him for a while. Lord Singh waved away his nephew’s thanks as he led him into their house. 

     “You are always welcome here, Pavitr,” he reassured him, patting him gently on the back. “Come, have some cha (tea) and take some rest. The servants have already prepared your room and I am sure your cousins will be happy to show you to it.” 

     “Sat sri akal, Veerji (Greetings, older brother)!” Anjali exclaimed, wrapping Pavitr in a hug as he stepped through the entryway. “It is wonderful to see you again!” 

     They had not been back to India since they had moved to London eight years ago, but their aunt, uncle and cousin had visited them once before, leaving them with fond memories of their extended family. Pavitr returned Anjali’s hug with a delighted grin. 

     “You too, Anjali,” he agreed before turning to Rohan next. His eyes widened with surprise when he saw how tall his young cousin had grown. “Hai Raba (Oh my God)! You could probably see all the way to Punjab, Rohan!” 

     Rohan chuckled and bent over to give Pavitr a brief hug in greeting. “It is good to see you too, Veerji. How are Bhuaji and Fufarji (aunty and uncle)?”

     “They are doing well,” Pavitr replied, his bright expression faltering as he thought about his parents back home. “How have you guys been?”

     “All right,” Rohan shrugged, taking a step back so X could take her turn to greet their cousin. Then suddenly, he remembered the most exciting piece of news to happen as of late. “Oh! Penji just had her debut the other night. The whole town was practically knocking down our door yesterday morning!” 

     Pavitr’s eyes lit up with excitement and he turned his attention to X when she pulled away. 

     “Really?” he asked, eager to find out more. “Anyone catch your eye, Penji?” 

     X rolled her eyes as her lips twisted up at the ends in amusement. 

     “It has barely been a week, Pav,” she pointed out calmly. “I have time.” 

     Except that she didn’t - well, Miguel didn’t have time. X felt her stomach tighten with nerves at the reminder of the façade she’d agreed to put on for his sake. But she didn’t need to burden her cousin with that right now. “But enough about me! We can catch up later. Let us show you to your room!” 

     Gabe jogged down the steps to the carriage where his brother was already tending to the horses. He looked up and his gaze landed on their neighbour’s house across the road. They’d been to the opera a few times together after X had begged Miguel to bring her along: she didn’t understand Italian, so she’d always sit right by him, right where he could lean over and murmur the translations into her ear. “Miguel, have you-”

     But that had been before she’d come of age; before she’d become a viable prospect whom his brother couldn’t seem to take his eyes off anytime she stepped into a room. So perhaps it wasn’t such a good idea to bring her along to a darkened theatre where the two of them would be trapped next to one another in intimately close proximity for three hours. Miguel looked up at his brother, waiting for him to finish his sentence and Gabe pursed his lips as he tried to come up with a different question instead. “Uh … Tied your shoe? I … don’t want us to be late …” 

     He trailed his sentence off into an awkward chuckle and Miguel’s expression turned even more suspicious. 

     “My shoes are fine …” he replied carefully. “And I think we will make it perfectly on time, brother.” He turned around to get into the carriage and Gabe rushed down the rest of the stairs, desperately trying to stop his brother from seeing X as she walked out of her house. But he was too late. 

     A comfortable warmth filled his chest when he saw his neighbour. She was clothed in a pale lavender dress that swirled around her ankles as she walked out of her house. He waved at her to try to get her attention, but she was too absorbed by her conversation with her family, her sweet features lit up with delight as she chatted to them excitedly. Miguel turned back to Gabe and gestured across the road. “I will ask X if she would like to join us.” 

     Gabe flashed his brother an awkward smile, just managing to conceal his defeated sigh: it was going to be a long night. 

     Pav tugged on the collar of his shirt, allowing himself a little more space to breathe. 

     “These outfits seem … unnecessarily fancy,” he pointed out, keeping his tone light so no one would take offence at his complaint: they had offered him a safe place to stay, after all, he should be grateful for their generosity. Rohan shrugged as he walked towards their carriage. 

     “At least they keep the cold out.” 

     X smiled at the way her brother’s easy manner put their cousin at ease: she’d noticed how careful Pav was with his words, always thinking twice before speaking his mind around them. But she didn’t want him to spend his time with them walking on eggshells and constantly policing himself to make sure he didn’t unintentionally offend anyone: that was the exact reason for which he’d left India, after all. 

     “Lady X!” She startled as the familiar voice pulled her out of her thoughts. “Might you be on your way to the opera?” 

     X turned to find the owner of the voice and her heart gave a little flutter when she saw Miguel approaching her. She bit the inside of her cheek to stop herself from reciprocating the wide grin on his face, but she did allow herself a polite smile of greeting. “Lord Miguel. We are indeed paying a visit to the opera. And yourself?”

     “We are heading there as well,” Miguel revealed, feeling his heart speed up at the thought of accompanying her to the opera. “For the eight o’clock show, I take it?” 

     X opened her mouth to respond, but was immediately interrupted by her sister. 

     “Lord Miguel!” Anjali exclaimed, rushing over to join their conversation. “How lovely to see you! Are you off to the opera?” 

     She leaned to the side, sneaking a glimpse of Miguel’s carriage, then she turned back to him with an expectant look on her face. 

     “Yes,” Miguel confirmed, amused by Anjali’s inexplicable enthusiasm. “I was just asking X if-”

     “Wow!” Pav gasped, scurrying up to the group to take in Miguel’s broad and towering form. “You’re as big as an ox, Sir! I bet you could plough fields all on your own!” 

     Miguel furrowed his brows at the unfamiliar young man, unsure how to respond to such a comment. “Uh …” 

     “Oh! Miguel, this is our cousin, Pavitr,” X introduced him. “He has come to visit us from Punjab. He will be staying with us for a while.” 

     She shot him a meaningful look, silently conveying to him that the matter was a sensitive topic, and Miguel nodded in understanding. “Nice to meet you, Pavitr.” 

     “And you as well, Sir,” Pavitr replied, shaking Miguel’s outstretched hand enthusiastically. X flashed Miguel an embarrassed look, but he returned it with a warm smile that immediately eased the tension from her body. 

     “So, will you be joining us at the opera today, Pavitr?” Miguel asked. Pav’s features lit up at the question. 

     “Oh, yes! I have never been to an opera before! Although I have been told that everything is in Italian.” His brow furrowed with anxiety and Miguel quickly waved his concerns away. 

     “That is all right. If you don’t mind riding in the carriage with me and my brother, I could explain some of tonight’s story to you on the way over?” he offered. Pavitr turned to X in question, a hesitant expression on his features. 

     “You are perfectly safe, Pavitr,” Miguel added quickly, instantly understanding the reason behind his unease. “X and I have known each other since we were children. I am sure she trusts me with your safety.”

     “Oh! Yes! Of course!” X agreed. She gestured to Miguel’s large and imposing frame, trying to stop her eyes from lingering on the outlines of his muscles pressing against his shirt. “ I mean, you said so yourself: he could probably take down an ox.” 

     Goodness! Whatever could have possessed her to say something so silly?! She forced out an awkward laugh as she glanced between the two men, then she straightened her features again when neither of them joined in. “But anyway! Let us make haste before we arrive late.” 

     She nodded at each of them in turn, then rushed into her own carriage. Miguel’s lips curled at the ends as he watched her skitter away and his chest warmed at how cute she was whenever she got embarrassed. She’d started being embarrassed around him a lot lately, if he really thought about it. Though he couldn’t figure out a possible reason for her to-

     “Er, shall we go, Sir?” Pav asked, clearing his throat when the silence had stretched on for a little too long. 

     “Oh! Right, yes.” Miguel forced all thoughts of his neighbour out of his mind and turned around to lead Pav over to his carriage. “But please, ‘Miguel’ is fine.” 

     “All right, Miguel,” Pav replied, bouncing after him obliviously.

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[clearholidaysindia]

Rashtriya Military School, nestled in the serene environs of Himachal Pradesh, India, stands as a prestigious institution renowned for its contribution to military education. Established with a rich history dating back to its origins as King George's Royal Indian Military School in Punjab after World War I, the school relocated to Chail in 1960. Surrounded by pine and deodar forests in the heart of Chail Sanctuary, Offbeat places near Rashtriya Military School like Shaily Peak and Shimla Water Catchment Wildlife Sanctuary offer tranquil retreats away from the beaten path. The school itself, known locally as Chail Military School, echoes with the legacy of its founders and provides a unique glimpse into India's military heritage amidst peaceful surroundings.

Exploring places to visit near Rashtriya Military School reveals a diverse array of attractions catering to different interests. Close by, Kali Ka Tibba Temple offers panoramic views of the valleys and is a spiritual sanctuary for devotees of Goddess Kali. For sports enthusiasts, the Chail Cricket Ground, situated amidst scenic mountain vistas, serves as the highest cricket ground in the world and a popular spot for photography. Nearby, visitors can also explore Sadhupul Lake, where a floating restaurant allows guests to dine while dipping their feet in the shallow waters, offering a serene setting for relaxation and unwinding.

Further afield, the Chail Wildlife Sanctuary presents opportunities for nature enthusiasts to explore its lush forests and spot diverse wildlife including leopards, deer, and various bird species. The sanctuary's extensive trails provide excellent hiking and birdwatching experiences, making it an ideal destination for outdoor activities. Whether delving into history at Rashtriya Military School or exploring the natural wonders surrounding it, this region of Himachal Pradesh promises a memorable journey through India's cultural and natural heritage.

[buildingislam]

What is Islamic Architecture?

Islamic Architecture is an architectural style that dominates Muslim-majority countries around the world such as Indonesia, Pakistan, Egypt, Saudi Arabia, Turkey and many more, but is not limited to these locations. Islamic architecture can be found across the globe - though the architecture in other locations may not hold all the main characteristics - there are definite elements that have been incorporated into the western, modern world, (The Spruce., 2022).

This architectural style is associated with the religion of Islam, and has evolved from various other architectural styles like that of Mesopotamian and Roman.

Islamic architecture has several characteristics that are recognisable to even the untrained eye; the use of colour, geometric shapes, symmetry, patterns and calligraphy define the architectural style (Invaluable., 2020). This style of architecture is typically associated with religious establishments in Islam such as the Mosque, but is not restricted to this, the style extends to palaces, tombs, forts and public buildings. One of the oldest elements to identifying Islamic architecture is the presence of Minarets and domes. Minarets are tower-like structures with small windows and enclosed spiral staircases made for muezzins (a man who calls Muslims to pray) to call to worshippers from a high point. The minarets often feature one or more balconies. The forms of the minarets commonly seen range from thick, squat, spiral ramps to soaring, delicate, pencil-thin spires, with the base usually being square in shape. The number of minarets located in a Mosque will vary from one to six and they stand as landmarks of Islam.

Grand Mosque of Samarra and the spiralling Malwiya Minaret (Adventures of Nicole., 2022).

Domes (like several other architectural movements such as Renaissance and Byzantine) are also a regular feature of islamic architecture.

The first Islamic design featuring a dome is a 7th century shrine in Jerusalem - Dome of the Rock, Arabic Qubbat al-Ṣakhrah. Dome of the Rock was built by Umayyad caliph (chief Muslim civil and religious ruler of the first Muslim dynasty) 'Abd al-Malik ibn Marwān. The structure is situated on a flat elevated plaza known to Muslims as 'The Noble Sanctuary' (al-Haram al-Sharīf), and the rock above which the dome is located is the spot the propet Muhammad was taken up into heaven for an encounter with God (Mi'rāj), (Britannica., 2014).

Dome of the Rock, Jerusalem, 691-692 CE.

Most domes rest on pendentives which are constructional devices used to place circular domes over square or rectangular shaped rooms. You can recognise pendentives as Islamic architecture by its decorative tiles or muqarnas - a form of ornamental vaulting, (IvyPanda.,2020).

Diagram of pendentives.

Muqarnas and decorative tiles example.

The most important piece of indo-Islamic architecture os the tomb of the Shah Rukn-i-Alam in Multan. This tomb was built between 1320 and 1324 CE by Giyath al-Din Tughluq in the pre-mughal, architectural style, Giyath was the governor of Diplapor (a city in the Okara District of the Punjab, Pakistan) and is thought to have been built to serve as a tomb for himself. However, it was presented to the family of the renowned Sufi saint Sheikh Rukn-ud-Din Abul Fateh (Sacred Sites., 2020). The tomb is an octagonal shape, 35m high and structured by red brick with a visible frame of beams and shisam wood, and further designed with the use of carved brick, wood blue and white faience mosaic tiles with raised relief patterns. The octagon is decorated with geometric, floral, and arabesque designs and calligraphic motifs. The interior was originally plastered but is now bare and the sarcophagus is surrounded by 72 of his descendants. The saint is still held in high esteem and the tomb is the focus of over 100,000 pilgrims from all over South Asia who visit in order to commemorate his memory, (Unesco., 2004).

Shah Rukn-i-Alam, Multan, Pakistan.

Arches are yet another prominent feature of identifying Islamic architecture, and their placements usually define the entrances to buildings and rooms. There are several types of arches including: Pointed Arches, Ogee Arches, Horseshoe Arches, and Multifoil Arches. The double arched system of the Mosque-Cathedral of Córdoba, the pointed arches of the Al-Aqsa masque provide excellent examples of how arches become indispensable features of Islamic architecture (Rethinking the Future., 2023).

Double Arches of Mosque-Cathedral of Córdoba

The majority of mosques and palaces falling under the style of Islamic architecture feature courtyards and can house large gatherings of people during festive occasions and prayers. The courtyards will feature fountains for the people to perform ablution before prayers.

Now that there has been an introduction into what it takes to create for Islamic styled architecture, the rest of the blog is open to deeper dives of certain establishments, countries, and architects themselves,

Thank you for reading, I hope you enjoyed!

Summer Marshall-Miller

BIBLIOGRAPHY: Hohenadel, K. (2022) The Spruce. Available at: https://www.thespruce.com/what-is-islamic-architecture-5120474 (Accessed 20 January, 2023)

Britannica, The Editors of Encyclopaedia. (2014) Encyclopaedia Britannica. Available at: https://www.britannica.com/topic/mosque (Accessed: 20 January, 2023)

Unknown Author (2020) Invaluable. Available at: https://www.invaluable.com/blog/islamic-art-patterns/ (Accessed: 21 January, 2023)

IvyPanda (2020) 'Muqarnas in Islamic Architecture'. Available at: https://ivypanda.com/essays/muqarnas-in-islamic-architecture/ (Accessed: 24 January 2023)

UNESCO (2004) Tomb of Shah Rukn-e-Alam. Available at:https://whc.unesco.org/en/tentativelists/1884/#:~:text=The%20tomb%20of%20Shah%20Rukn,saint%20following%20the%20latter%27s%20death (Accessed 7th December 2022).

Unknown Author (2023) Rethinking the Future. Available at: https://www.re-thinkingthefuture.com/architectural-styles/a2589-10-distinctive-elements-of-islamic-architecture/ (Accessed: 23 January 2023).

Nicole Smoot (2022) The Adventures of Nicole. Available at: https://adventuresoflilnicki.com/samarra-iraq/ (Accessed: 23 January 2023).

[imperfectorange]

Diwali: Pan-Indian in its Truest Sense!

One of the biggest festivals in India, Diwali knows no foundation of the North and South as it is celebrated with great zeal across the country. Diwali falls on the 15th day in the month of Kartik according to the Hindu calendar. Celebrated as a cumulation of various festivals spread over a period of five days, the rituals of Diwali take place on the third day.

The first day of the festivities is celebrated as Dhanteras. It is believed that on this day Lord Dhanwantari came out of the ocean and bestowed Ayurveda to mankind. The second day is celebrated as Choti Diwali/Narak Chaturdasi, the day when Lord Krishna killed the demon Narakasur. On the third day, Diwali rituals are fulfilled and Lakshmi Puja takes place. The puja is done to seek blessings for wealth and prosperity. The fourth day is celebrated as Govardhan puja, attributed to Lord Krishna. The fifth day is dedicated to all sisters as it is Bhai Dooj. It is believed that Lord Yama visited his sister Yamuna on this day and granted her a boon that whosoever visits her banks on this day will be liberated from all of their sins.

The legend behind the culmination of the festival is well-known in the entire region of India. Diwali is associated with the return of Lord Ram to Ayodhya after vanquishing the demon king, Raavan. It is said that the entire city of Ayodhya was lit up with candles and diyas, so much so that the night appeared to be as bright as day. The tradition of lighting diyas roots in the same legend. The festival is also associated with Goddess Lakshmi’s marriage to Lord Vishnu and also Lakshmi’s birth. Diwali also signifies the harvest festival. As it occurs at the end of a cropping season, it is also believed that Diwali originated as a harvest festival. Following the same notion, many households in urban and rural areas prepare the dish of Poha from freshly cropped rice.

Although the zest of Diwali is unsurmountable and is perhaps one of the most awaited festivals in the country, the rituals differ from region to region. While gurudwaras in Punjab are lit up with candles and fairy lights even though Sikhs are not directly a part of this festival, Goddess Kali is worshipped in Bengal. In Eastern India, in addition to diya and candle lighting, doors are kept open by people to allow entry to Goddess Lakshmi. Western Indian regions mainly associate Diwali with business and trade and the time is considered auspicious to invest in new ventures, land and businesses. In Gujarat, a diya is left burning for the entire night and in the morning the residual material is collected to make kajal and is used by women, which signifies prosperity for a whole year. In Tamil Nadu, Naraka Chaturdasi is the main day of celebration, where the oven is cleaned, smeared with lime, and religious symbols are drawn on it, filled with water, and used on the main day for an oil bath. There is a musical act of Hari performed in Andhra Pradesh where there is a common belief that Krishna’s spouse, Satyabhama actually killed Narakasur.

The varied interpretation of the same festival across different states provides a detailed insight into the diversity contained in India. People from different regions, communities, religions, and classes celebrate this festival to the best of their abilities is further proof that Diwali is not restricted to one section of society. The handicraft market booms around this time as diyas, decorative items, and firecrackers (although hazardous) sell like hotcakes, providing employment and some financial stability to the families involved in the same.

- Ananya.

[evermoredeluxe]

i’m staying at Agra but might visit other cities too

okay so ofc the taj mahal (i advice to go early near sunrise time), red fort and agra fort.

delhi is close so i would recommend going there to explore connaught place, india gate, akshardham (it’s a temple). delhi is the capital of india so lots of political building and other monuments (like quitab minar, lodhi gardens etc). also known for momos, so try that and street food in general!

then you could go towards amritsar, punjab to see the golden temple and the bagha border.

my recommendation is to go towards the south like goa for the party & club scene, and kerala for a peaceful, quiet, beach-y, nice time!

[tookmehere]

The Golden Temple also known as Sri Harmandir Sahib or Darbar Sahib holds a great significance in Indian history. Initially Guru Ram Das, the fourth Sikh Guru initiated the construction of the temple and his successor Guru Arjan Dev ji later completed its construction. They initiated the construction of the temple with a vision to create a place where everyone, no matter their religion, might gather to worship, expressing the principal of equality, inclusion, and dedication important to Sikhism. The foundation stone of the temple was laid by a kind Muslim person names as Hazrat Mian Mir reflecting equality and harmony among different faith and religions.

[crypticfandomtrash]

Theoretical Alphabet Apprentices Part 2

K's real name is Karekin Darchinyan. He is Armenian and was born in the capital city. He speaks Armenian, English, Georgian, Russian, and Arabic. He is also studying Ancient Greek and Latin. His birthday is October 18, 1986.

He is 5'11 and three quarters. He has pale skin, brown hair, and blue eyes. He is fairly slim, but he can fight well.

His parents died in a bombing when he was 14. He took shelter in a church for a few weeks before being found by Wammy, who was visiting Armenia at the time. He loves history and weaponry and researches old battles. He is decent at almost every subject.

He remains in the Successor Program, but he knows he isn't likely to be chosen as L's main apprentice. He wants to become a historian or a history teacher. As of pre-timeskip Death Note, he is 17-18.

O's real name is Odette Lacroix. She is French and was born in Marseilles. She speaks French, English, and Italian. She is also learning Japanese. Her birthday is April 11, 1990.

She is 5'6 in height. She has blonde hair and blue eyes. Her favorite clothes are cute dresses and she loves accessories.

Her parents died in a car crash when she was 2. She survived and was raised by an aunt until she was 12. She was placed in foster care because her aunt remarried and the husband didn't want her around. Wammy heard of her plight from a contact and had her flown to England. She is energetic and cheerful. She makes friends easily and often gives other kids advice. She quit the program to study various things geared around helping others.

She is very compassionate and empathetic. She is Catholic and prays for the wellbeing of others. Since she doesn't remember much about her parents, she isn't as negatively affected by their deaths as she could have been. As of pre-timeskip Death Note, she is 13-14.

P's real name is Ploumisti Chloros. She is Greek and was born in a seaside town. She speaks Greek and English. She is studying French. Her birthday is June 25, 1988.

She is 5'10 in height. She has brown hair with a goldish tint and amber eyes. She is athletic and doesn't let people mess with her.

Her parents gave up custody because they were extremely poor. No other relatives could take her. She was brought to Wammy's when she was 5. Her name means "ornament" and she is considered a great beauty. She is able to get almost whatever what she wants because she is very charming. She quit the program because she wants to be a model or a fashion designer.

She encourages others to feel beautiful and positive about themselves. While she can be manipulative, she does not like to hurt others or their feelings. As of pre-timeskip Death Note, she is 15-16.

Q's real name is Qiaoluan Feng. She is Chinese and was born in Shanghai. She speaks Chinese, Japanese, and English. Her birthday is January 7, 1988.

She is 5'5. She has sleek black hair and dark brown eyes. She is slender and pretty, though she doesn't brag.

Her parents were protesters who were executed by the government when she was 11. A contact of Wammy's saw her in state care and notified him. She was secretly taken to England. She is sly and quick witted. She is skilled at making disguises and hacking computers and is often found hanging out with Matt. She also enjoys tea ceremonies and other traditional things.

She hasn't quit the program and hopes that her skills will be useful to L and whoever becomes his main apprentice. She hopes to become either a white hat hacker or a software developer. As of pre-timeskip Death Note, she is 15-16.

R's real name is Reshmi Kaur. She is Indian and was born in the Punjab region. She speaks Hindi, Punjabi, and English. Her birthday is March 12, 1987.

She is 5'2 and a half in height. She has very long black hair and brown eyes. She does not cut her hair because she is a Sikh and they don't do that unless there is an emergency.

Her parents died from the same illness when she was 9 and her relatives refused to take her in. After two foster homes, she was flown to Wammy's when she was 13. She is friendly and has a good sense of humor. She quit the Successor Program to study medicine. She wants to be a doctor and is extremely diligent.

She often tends to her friends' scraps and bruises. Whenever she finds an injured animal, she will try to nurse it back to health. She enjoys dancing. As of pre-timeskip Death Note, she is 16-17.