Why the cultural intermingling that formed the core of ‘Holi Milan’ appears to be losing its hue? My article in the Federal.

“Jab Phagun rang jhamakte hon tab dekh baharein Holi ki/ aur daf ke shor khadakte hon tab dekh baharain Holi ki, wrote 18th-century poet Nazeer Akbarabadi. Loosely translated, it means, “when Phagun [a month in in the Hindu lunar calendar] are shining, behold the spring of Holi/and when the drums resonate, behold the spring of Holi”.

https://thefederal.com/category/the-eighth-column/holi-holi-milan-interfaith-celebrations-hindus-muslims-radha-krishna-bhakti-sufi-religious-fundamentalism-232600

One of the most popular Sufi writings on Holi is the lines by the saint Shah Niyaz Ahmad (1742-1834), who wrote “Holi hoye rahi hai Ahmad Jiyo ke dwaar/ Hazrat Ali ka rang bano hai Hassan Hussain khilaa r.” Which means, “Holi is being played at the doorstep of our beloved Ahmad. Hazrat Ali has become the colour and Hasan and Husain the players”. It is the ‘pakka rang’ (strong hue) of such inclusive celebrations that remains the core principle of ‘Holi Milan’.