Day: April 11, 2020

Nicknames in the British Indian Army

An oldie from Dr Hamid Hussain

Nicknames
Hamid Hussain
 
In British army, officers were sometimes given nick names.  This tradition continued in British Indian army when Indians were commissioned as officers.  The trend continued in present day Indian, Pakistani and Bangladeshi armies with addition of some native touch.  Some nick names were simply abbreviations of original names.  Lieutenant General B. M. Kaul (5/6 Rajputana Rifles) was nick named ‘Biji’.  His first name was Brij Mohan which was abbreviated to ‘Biji’. Brigadier H. D. Bilimoria was nicknamed ‘Russi’ while some friends called him ‘Billi’ and Major General Iftikhar Khan (7 and 3 Cavalry) was nick named ‘Ifti’.  Some modified abbreviations of original names were also used.  Lieutenant General Altaf Qadir (4/12 Frontier Force Regiment) was called ‘Toffy’ probably transformation of his first name Altaf while Lieutenant General Habibullah Khan Khattak (Baloch Regiment and 1 Bihar Regiment) was called ‘Beebo’.
Many Indian officers had long names that were difficult to pronounce therefore they were given Christian nick names by their fellow officers as it was easy to pronounce.  Field Marshal Kodandera Madappa Cariappa (1/7 Rajput Regiment)) was nick named ‘Kipper’, General Kodendera Sumaya Thimayya (4/19 Hyderabad Regiment) was called ‘Timmy’, Field Marshal Jemi Hormusji Framji Manekshaw (4/12 Frontier Force Regiment & 2/8 Gorkha Rifles) was called ‘Sam’, Lieutenant General Atiq ur Rahman (4/12 Frontier Force Regiment) was called ‘Turk’, Major General Yusuf Khan (7 Light Cavalry) was called ‘Joe’ and Major General A. A. Rudra (28 Punjabis) was nick named ‘Jick’.
Some nick names originated as a complement of a quality of the officer or some weak point.  Others got weird nick names for different reasons.  Lieutenant General Amir Abdullah Khan Niazi (1/14 Punjab Regiment) won his Military Cross (MC) in the killing fields of Burma, pinned by Viceroy Lord Wavell.  He fought well and his superior British officers were impressed and nick named him ‘Tiger’.  He was known in the army as Tiger Niazi.  When he landed in East Pakistan in 1971, he announced that ‘Tiger Niazi’ has arrived.  A Bengali commander Kadar Siddiqi (a non-commissioned officer of 2 East Bengal Regiment) quipped that “there are no tigers in Mianwali (referring to Niazi’s birth place).  Here you are among tigers”.  Kadar fought against Pakistan army and earned for himself the nick name of ‘Tiger’ and later popularly known as ‘Tiger Siddiqi’.

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The gods of place

Two books recently have made me wonder about the insights into the development of religion and culture in the Indian subcontinent. The Final Pagan Generation: Rome’s Unexpected Path to Christianity explicitly makes an analogy to local Hindu gods and shrines to allow us to conceptualize what pre-Christian Roman religion was like. The whole city was the purview of the gods, and their presence pervaded the world. The Final Pagan Generation notes that even though the attack on grand public temples such as the Serapion at the end of the 4th century are salient and notable, even 100 years later Christian mobs were able to collect thousands of items of religious significance through Alexandria.

Recently I have been reading The Souls of China: The Return of Religion After Mao. The author notes that though the great traditions of Buddhism, Daoism, and Confucianism, warrant public notice, the reality is that pre-modern Chinese religion was dominated by local gods, with numerous temples to the gods of a particular city, or a particular profession. Reviled as “superstition” in the early 20th century, these local gods and their shrines were torn down and destroyed first by the Nationalists, and later the Communists. 21st century China has only slowly been allow for the reemergence of this religious substrate.

One could argue that Abrahamic religions lack these organically developed local twists. But this is actually not true, as for Catholic Catholics saints and relics are a critical intermediary layer in their religious institution, and within many forms of Islam, the shrines of saints are critical. Rather, particular forms of Protestant Christianity and Salafist Islam are peculiar in their abstraction and rational decoupling from place.

Brown Pundits