The Underarm Cricket in Mumbai
The Bombay was nothing but a hamlet of the Kolis and structure of the seven islands. Britishers took the full sovereignty of Bombay finally in 1665. The numbers of Parsi settlers increased because Britishers gave them a position of the merchant. Parsi used to sell the clothes to the Britishers.
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A Parsi never felt Indian and Britisher never treated them as foreigners. The Pathare Prabhus who were once the ruling class lost their privileges but they were still the dominant community among the Hindus. They had become petty traders, clerks and rent collectors under the Portuguese and lived mainly in Mahim, Parel and main Bombay. Mahars did the menial work of keeping the town clean. An offshoot was Bombay became the world’s chief cotton trading market (Greater Bombay District Gazetteer 1986). With the opening of the Suez Canal, the creation of the Bombay Port Trust (BPT) became imperative. Thus, the BPT created in 1870, gave Bombay the status of being one of the largest seaports on the Arabian Sea. The migration started booming. 23.5 million people reside in Bombay right now. And each part of India is tempted to live in Mumbai; though the cost of living is high. The biggest slum of Asia is in Mumbai and the higher number of Parsis’ found in Mumbai.
The underarm cricket can be seen anywhere in Bombay. Doesn’t matter you are travelling from train to bus and passing through the roads. The lack of grounds and rising of buildings and a real estate; many grounds of the Bombay where people used to play cricket are no more. In very specific grounds Bambaiyya are playing cricket which is called underarm cricket or box cricket. Though the underarm bowling is illegal. If both teams agree then the underarm bowling is legal. In international rules the underarm bowling is illegal after the incident of 1981 took place on 1 February, 1981, when Australia played with New Zealand in a One Day International cricket match, the third of five such matches in the final of the Benson & Hedges World Series Cup, at the Melbourne Cricket Ground. To prevent New Zealand from having any chance of scoring the six they needed to tie, the Australian captain, Greg Chappell instructed his bowler (and younger brother), Trevor Chappell to deliver the last ball underarm, along the ground. This action was legal at the time, but nevertheless seen as being against the spirit of cricketing fair play. The video link of the incident can be found here – https://www.youtube.com/watch?v=ybe0wXQHe0Q
It is not easy to understand a city where no sporting tradition talks the heredity ownership. I am not talking about the Indian Cricket Team here but the very few grounds that available are only for few communities in comparison to other Mumbaikars.
Cricket did not transcend but become the culture. There are many people who tries to tell that how the bit of the fun and cricket is entangled each other. But the parenting says the bit of fun of cricket is dangerous and not affordable in such situation. It shouldn’t be the exaggeration if I say the cricket in Mumbai doesn’t give anything to the people but created “individuals” like Sachin Tendulkar. Cricket is not the whole ‘Indians heart of a bit’ but cricket absolutely the game of urbans. When Parsi started imitating the king and queens; they imitated cricket also. “Prevalent Superstar culture” (Guha) cricket in India was the pioneered by the Parsis of Mumbai. “Despite a cricket club meant for Europeans came up in Calcutta in 1792. In 1890 the Britishers first every cricket team led by the G F Vernon to play against the Parsis. Mihir Bose stating in his book that the cricket in India just not the game but politics all over. The prince Ranji and the connection that Bose is mentioning tremendously associated with the particular polarization of the game cricket. Bose even questioned the connection that Babasaheb Ambedkar had in England and compared with the connection of the Subhash Chandra Bose. Mihir Bose even justifies his question on Babasaheb giving the reference of the book ‘Worshipping the false God’ of Shourie. Babasaheb Ambedkar once said in his editorial of Prabuddha Bharat written that the “Palwankar Baloo” is his hero.“Prevalent Superstar culture” (Guha) cricket in India was the pioneered by the Parsis of Mumbai. “Despite a cricket club meant for Europeans came up in Calcutta in 1792. In 1890 the Britishers first every cricket team led by the G F Vernon to play against the Parsis. Mihir Bose stating in his book that the cricket in India just not the game but politics all over. The prince Ranji and the connection that Bose is mentioning tremendously associated with the particular polarization of the game cricket. Bose even questioned the connection that Babasaheb Ambedkar had in England and compared with the connection of the Subhash Chandra Bose. Mihir Bose even justifies his question on Babasaheb giving the reference of the book ‘Worshipping the false God’ of Shourie. Babasaheb Ambedkar once said in his editorial of Prabuddha Bharat written that the “Palwankar Baloo” is his hero. There is connection of the cricket with all of the discourses as East India Company, Parsis and the Muslim started spreading the game into the local via Gymkhana. Soon erstwhile Bombay took cricket to its heart. Bombay Gymkhana meant only for Europeans and in counter the Bramhins of Bombay started Hindu Cricket Club in Dadar. Oval Maidan were Parsis own venue to play cricket. I heard one day police officers wife accidentally got injured while she was crossing the maidan. That was enough for the police to drive the Parsis away. Oval Maidan then become the home ground of britishers and also as they Britishers known for eventually they encroached Azad Maidan too. Dadar, Colaba and Port area become dominated by the Britishers. The Bramhin Hindu then conceptualized the Bramhin Sahayyak Sangh (Bramhin Support Organisation) and claim the ground to play the cricket. There are stories that says Bramhins and Britishers used to play a lot of cricket in Dadar and on that basos; Bramhins requested an princely rights in Britishers regime.
The post-Independence Story of the Cricket in Mumbai
Of course, the systematic changes of the history of cricket doesn’t allow me not look at the pandemic of caste. In 1896, Palwankar Baloo, the member of untouchable caste moved with his family to the Bombay because of its progress in cricket. Parmandas Jivandas Hindu Gymkhana which was newly formed had given a chance to Baloo to play from the side of them. Residing in the Bombay Baloo visited many places of that time for mobilization. Being a cricketer he was left alone; the Dalit communities were not even heard or may not got chance to hear of the game. Babasaheb Ambedkar known about him while he was discussed by the student of him in England. The student was discussing the talent and just because of untouchability Baloo got ill-treated by the fellow members of his team. The student was confused and Babasaheb destroyed that confusion while giving the analysis of caste system; the powerful agenda.
Mihir Bose who was comparing in his book called the magic of Indian cricket; how Babasaheb was partial to the Baloo and not to the Ranjit. Ranjit Singh himself was from princely state and supported Raj (Swarajya – the movement lead by the congression and Gandhi). The difference of the Mihir Bose forgotten while doing the comparison is caste; though much of the around us, forget. The spectacle around the cricket is being created by the beneficiary community who just seeks benefit and advantagement rather nurturing the society. The communalization of the sport – ‘a cricket’ also can be seen the commercialization, bureaucratization and professionalism. Boria Majumdar (2002) says the commercialization, bureaucratization, and professionalism is the component of the heightened urban consciousness in Bombay and overall Indian society. The leisure of Mumbai people always stated as a going back to the village. And not been historicized as what we are facing the prevalent superstar culture as Guha said. The cricket in sport category has only recent perceived but has most important social practices to it.
The story of Euphonium by Santosh Koli
The possibilities of working with landscapes are numerous. Many people advent of technical cases, have conditions, within that it had improved and achieved highly important imagery. In reality, the uses of locations is limited to those; which are set to considered the various developments. Highly important imagery is found out another form which appears in various disciplined films.
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Its adapted that the scenery of the story, is something that common in imagery. The present common imagery founds out in coastal of Maharashtra. Agari Kolis are one of inhabitant of the beautiful place and they have adapted music which will suits them. Trumpet, Saxophone and brass instruments have colonial sense but also have most adaptation capacities.
Kalyan, Uran, Alibag, Panvel, Karjat, Virar, Vasai, Dahanu, Revas, Janjira.
Aagar means rice, and whoever is farming rice called Aagari. One should not go into complicated equations and acknowledge that one of fishery community name is Aagari. This community emblematic in OBC category. Aagari community is surviving around Bombay and they have resources which can be seen. Their homes, vehicles and gold ornaments are so reach and elevated that Bombays middle class felt over-exhausted, low self esteemed.
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It was so reach and elevated that Bombays middle class felt over-exhausted, low self esteemed. When Dubai’s productions reached at Bombay to be disseminated, landed at places like Thane, Kalyan, Uran, Alibag, Panvel, Karjat, Virar, Vasai, Dahanu, Revas, Janjira. And from here, it got transported to the mainland Bombay. ‘Dubais productions coming to Bombay, some of the share of the productions, rest in the houses of Aagari’, this is one of the understood fact. Thats how, it is also understood that, Aagaris are stronger in health and wealth and as others have benefited more so understood as innocent too at same time.
In worshiping of Goddesses Ekvira-Hinglai and village goddesses, this community invested everything that they can give to the celebration. Without alcohol, Aagari feels intoxicated during the celebration of worshiping of goddesses. Aagari community also understood as a king of sea. When it comes to the gender, enough equality practiced in this community. As Adivasi dance with their spouses, Aagari also do the same. Dowry never practiced in this community.
Aagari had helped Chatrapati Shivaji Maharaj, so they have known as Mavla (soldiers). Mavla from the area of sea/creek shore is famous for their daring and driving into the water. They have event, memories and oral histories for the same. They feel proud for fortress. So, they go to the cleaning of fortress, this days. In the history textbook, there is lesson of Shivaji Maharaj where how Shivaji respected daughter in law of Kalyans Subhedar. Subhedars fortress is in Kalyan, located near by creek and very well known place of a Aagari Koli. In these oral history, Kalyans Aagaris are preserving their pride/dignity/honor by articulating and orating these memory, event and history.
Aagaris are founded saying that, ‘Maharasthras natural resources would have used by giving much opportunities to Agaris to serve the society’. They have contributed already. Now a days also, in sea and creek, there are many places which unexplored by commons and government but Aagari knows the places and using it for their own comfort or livelihood. In whatever form Bombay is, Aagari has provided sand, fish, jetties and entertainment plus food-mania. When peoples comes to Bombay, they see, buildings, VT station, Gateway of India, Hotel Taj and colonial structure but people do forget and ignored the civil administration used by Aagari since their inhabitance, though the Aagari has most closure perspective of everything that colonial and post colonial. Aagari is the same community who have made the Bombay happened and we all experiencing it.