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SPECIAL FOCUS:HERITAGE CONSERVATIONP E O P L E P R A C T I C E S P O T E N T I A L S

SPECIAL FOCUS

• The Incognito • The Gulf • Movements • The Domain

HERITAGE CONSERVATION

Photograph: Courtesy M/s. Continuity

DISCOVERING THE INCOGNITO

The notion of “incognito” can be interpreted as the latent, the invisible or

the lesser known. It embodies the concept of subtlety, of that which is not

apparent, but exists, nevertheless. This essay discusses the site of Santiniketan, in

West Bengal, associated with Rabindranath Tagore (1861-1941), one of modern

India’s leading literary, artistic and cultural figures. It shares some findings

from studies that reveal the lesser known facets of this site, which are very

relevant in understanding its significance as heritage. This is qualified through

three levels of analysis: the context i.e. the time period of genesis, the agent;

the personality, Rabindranath Tagore, whose response resulted in a unique and

prolific expression, the site itself1.

Saptarshi Sanyal describes the hidden landscape of Rabindranath Tagore’s creative and intellectual response in

the site of Santiniketan and further, how the environment catered to the artistic expressions of some of the most

eminent artists in the country.

This expression shall form the focus of this essay, as an exposition into how

Tagore created a cultural atmosphere and an environment, both built and natural,

that survive today as the “spirit of the place”, in architecture, landscape and

continuing traditions.

The genesis of Santiniketan pre-dates Rabindranath’s endeavours. His father, Maharishi

Debendranath’s ideals of liberal Brahmo values2 resulted in the creation of a spiritual

retreat, a process begun in 1861. This took shape as the house, Santiniketan(meaning

“the abode of peace”), a constructed landscape and eventually formed the ashram,

with a meditation temple or Upasana Mandir, completed in the 1890s.

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1-4. Upasana Griha, Brahmo temple, source: author.

5-8. Outdoor classrooms in Santiniketan, source: author; Rabindra Bhavan Photo archive.

in 1923, in its schools’ curricula, their architecture, their landscape and cultural

environment. This was also a direct consequence of the many travels of Tagore,

and his knowledge of culture’s manifestations.

Santiniketan is quintessentially a unique man-made landscape, created

over the dry, leached, lateritic soil of Khoai8 in western Bengal. Its landscape

is characterised by many features, which have evolved over time, and range

from the existing natural entities of the Ajay and Kopai rivers, constructed

tanks like the Bhubandanga, designed tree-lined avenues complementing the

architectural instances, like Salvithika and Amrakunja, which were created to

articulate spaces and paths, as well as open gathering spaces. The place also

incorporates the cultural dimensions in the living settlements of the existing

Santhals9, which Tagore considered integral to the rural context that existed,

and today they are thus, integral to the landscape of Santiniketan. A unique

example of an educational space, the first of its kind here, incorporating the

ancient tapoban model in India, are the open tree classrooms in Santiniketan,

a direct consequence of Tagore’s own experiences with confining spaces in the

existent schools. It is best summed up in his own words:

“Our bodies are contained within three and a half cubits but…it would never work

to construct a house whose outer limits were comprised of the same three and a half

Rabindranath’s own experiences and exposures to the prevailing cultural dilemma3

and resulting indigenous revival in the arts and education4 hold a special relevance

to understanding the site’s heritage components. His failure with formal anglicised

as well as native educational content and environments are some of the key reasons

for Rabindranath’s decision to establish a school here in 1901, and its resulting

form. His naturalistic sensibilities5 and sensitivity to spatial6 and environmental

aspects also help us appreciate the character of this site. The following citation

describes Santiniketan as Rabindranath saw it while instituting the school:

“I selected a beautiful place, far away from the contamination of town life, for

I myself, in my young days, was brought up in that town in the heart of India,

Calcutta, and all the time I had a sort of homesickness for some distant lane

somewhere, where my heart, my soul, could have its true emancipation.. I knew

that the mind had its hunger for the ministrations of nature, mother-nature, and

so I selected this spot where the sky is unobstructed to the verge of the horizon.

There the mind could have its fearless freedom to create its own dreams and the

seasons could come with all their colours and movements and beauty into the

very heart of the human dwelling”7.

Equally relevant is the effort put into the conscious discovery of an Indian,

eastern identity, brought forth through the institution, Viswa Bharati, started

incognito

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In discussing architecture, nothing qualifies the relevance of the incognito, as

opposed to the monumental, as suitably as Rabindranath’s own residential

enclave, Uttarayan. It is a representation of his most personal side, of his sensitive

poetic approach to space, light, views as well as the discovery of the “eastern” or

Pan-Asian Indian identity through architectural vocabulary. A fantastic example is

the house Konarka (1919-25), the slanting ray, with an east facing portico that allows

the first rays of the morning sun to pour into its core, the living room. Eclecticism

in architectural vocabulary is also very important and peculiar to Santiniketan.

The apparent amalgamation of architectural language from many sources, a

representation of Tagore’s notion of “the eastern”, is best seen in his house, Udayan

(the dawning, 1921-1941) and the library building Patha Bhavana(1905)12. These

structures use a variety of column capitals, fenestrations and other such elements

to attempt in defining what he considered as the complete Indian architecture in

the prevailing context. Its significance lies in the consciousness of its intent, in

how it represents the transition from neo-classical as the official vocabulary, to the

cubits…if education is limited to a small area, that means the child is kept within bounds

of (only) the very essential; even his mind will never have the space to develop…”10

Like the landscape, the architecture of Santiniketan represents a range of

ideas and value systems. As a heritage component, its significance emerges

through the range of typologies and experimentation, as a response to what

constituted the globalising architectural scenario then, in a colonial context11.

The Upasana Griha emerges as a unique religious typology, a temple with no

deity, representing Brahmo ideals of worship and prayer. Sublime examples

of environmentally benign architecture also come forth through instances like

the Talodhwaja, a mud structure, enveloping a palm tree, also manifested in

the Kalo Bari (black house), today a hostel within the Arts School and his own

house, Shyamali (the dark one). These represent the stress that Tagore was

continuously trying to lay upon a bucolic approach to life and education, while

incorporating cultural aspects.

PATHA BHAVANA

UDAYAN

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Saptarshi Sanyal has completed his Masters in Architectural Conservation in 2008 from the School

of Planning and Architecture, New Delhi. He has previously written on the subjects of contemporary

relevance of traditional architecture and technological & structural significance of historic architecture.

His interest areas lie in the application of the knowledge systems’ approach to heritage conservation and

the dimension of adaptive reuse.

NOTES & REFERENCES

1. This essay is based on the author’s masters thesis in Architectural conservation, “Rediscovering-Santiniketan-

Sriniketan”, where the focus was to articulate the values and significance; Sanyal, Saptarshi(2008)Redis

covering Santiniketan-Sriniketan(thesis, unpublished), School of Planning and Architecture, Department of

Architectural Conservation

2. Debendranath Tagore has been described by Lord Ronaldshay in his book The Heart of Aryavarta as “an

austere figure, driven relentlessly to and fro over the land by an absorbing quest – no less than that of God”.

Sanyal, Hirenkumar & Tagore, Rabindranath (1986) Santiniketan 1901-1951, p.19; Kopf, David (1979), The

Brahmo Samaj and the Shaping of the Modern Indian Mind .p 184

3. Tagore, Rabindranath (1940) “City and Village” (ed.) Das, Sisir K. (1996) The English Writings of Rabindranath

Tagore, Vol.3. A Miscellany, , pp.517-518

4. Kathleen M. O’Connell, in a recent study, examines the theme of integral linkage of Tagore’s life and his

educational mission. The scope of O’Connell’s study about Santiniketan and Sriniketan is over the last forty

years of Tagore’s lifetime, addressing the institution of Viswa Bharati in its evolution, principles and its

structure. O’Connell, Kathleen M. (2002) Rabindranath Tagore: The Poet as Educator; Rabindranath describes

with resentment the city of Calcutta in his childhood : swallowing the countryside and the river with a

predominant concern of commerce, in which the factories have been referred to as “smoke belching iron

dragons”.Das Gupta, Uma (2006) Rabindranath Tagore: My life in my words, p.10

5. Rabindranath himself describes his preoccupation with nature and natural processes while working as a

zamindar in eastern Bengal, managing his family’s estates; Tagore, Rabindranath (1920, 1970) Glimpses of

Bengal, pp.55-60

6. Tagore’s first conscious experience of architecture as described by him, is his stay at Shahjahan’s Gardens and

palaces at Shahi Bagh, Ahmadabad, then the house of his brother Satyendranath who was posted as an ICS

officer, a judge. This is a rare account of architecture and a designed space that Tagore recounts in these early

writings, in which he mentions garden terraces, stone-built water tanks and Mughal niches in walls. Shahi

Bagh’s experience also found an echo in a much later story, called “The Hungry Stones”. Tagore, Rabidranath

(1917, 2008) My Reminiscences, pp.147-148

7. Tagore, Rabindranath (1931) “My School” (ed.) Das, Sisir K. (1996) The English Writings of Rabindranath

Tagore, Vol.3. A Miscellany, , p.642

8. Khoai is a naturally occurring geographical microfeature in this region, formed by rain water creating gullies in a steep

path toward the natural basin. This feature is seen today in the area south of the Kopai river near Santiniketan

9. Santhals are the largest surviving tribal community in India today, and the inhabit parts of Bengal, orissa and Bihar

10. Tagore, Rabindranath,(writes in his essay) Sikshar Herpher (meaning “the alteration of education”) , cf.

O’Connell, Kathleen M.(2002) p.118

11. Thakur, Nalini: Post 1857 Architecture as Expression of the “First Globalization” power politics, All India

Radio, 2006

12. Rabindranath was more comfortable using elements of indigenous and eastern architecture because of his belief

in the pan-Asian creative unity of cultures. He however had reservations in using western classical expressions as

he perceived them to be alien. Tagore, Rabindranath (1917, 2007) “What is Art?” Personality, pp.15-16

13. Sanyal, Saptarshi(2008)Rediscovering Santiniketan-Sriniketan(thesis, unpublished), School of Planning and

Architecture, Department of Architectural Conservation

14. O’Connell, Kathleen M.(2002) Rabindranath Tagore: the Poet as educator, p. 200

15. Viswa Bharati, by an Act of the Parliament, in 1951, was declared an institution of national importance.

Op.cit. 13; Sanyal; p.94

9-11. Naturalistic and environmentally benign, Talodhwaja and Kalo Bari, source: author.

12 & 13. Architectural eclecticism: Patha Bhavana and Udayan, source: author.

14 & 15. Outdoor landscape art as a contributor to environmental quality, source: author.

“…before you take your leave of Santiniketan, I make my fervent appeal to you….

accept this institution under your protection…giving it an assurance of permanence…

Visva Bharati is like a vessel which is carrying the cargo of my life’s best treasure…”

Santiniketan is not only a site, but functions as India’s foremost centre of culture, Viswa

Bharati15, which makes the conservation challenge immense: given the significance

of its heritage components, and the need for growth and continuous evolution. The

basic premise here is that, the incognito, the intangible idea of the spirit is what is

embedded in the physical entities. They are thus integral to this site’s values and its

significance, and that the understanding generated about this should lie at the core

of guiding conservation action.

indigenous revivalist one, in independent India, before the advent of modernism

that ensued from the establishment of Chandigarh.

An indispensable heritage component within the site of Santiniketan is the artistic

one. A number of leading luminaries of modern art in India contributed to the creation

of embedded artworks within the landscape spaces as well as the architecture. The

Kala Bhavana (Art School) became a focus of these activities and the works of a

number of eminent artists redefining the visual arts scene in India. Figures such as

Ramkinkar Baij, Nandalal Bose, Binodebehari Mukhopadhyay, and many others were

based out of here and were instrumental in creating the unique artistic environment

built on indigenous, folk, and nature inspired themes. A number of artworks also

represent the practices that were peculiar to Santiniketan and its celebration of

major festivals13.

Within the scope and space of this essay, it is not possible to discuss the specifics

of continuing practices within Santiniketan, inclusive of the above artistic

endeavour, most of which happened after Rabindranath’s demise. Nonetheless,

Santiniketan’s festivals and intangible heritage are an integral component of

this unique site, occurring within the landscape that was created. Of particular

relevance is the Vriksharopana, or the annual tree-planting festival, which is a

living practice that sustains the natural component14.

Visually, Santiniketan is not a monumental site. Its image and character are

manifestations of a movement that represents a historical time. Its significance

lies in the fact that it is perhaps the most sublime and complete expression of

the personality, Rabindranath Tagore, who, in spite of his prolific contribution to

literature, was most invested in this place; his school, his home, his university,

and the base for all his activities. This becomes evident from a letter written to

Mahatma Gandhi in 1940, shortly before his death:

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CITY AS A HYDROCENTRIC CONSTRUCTION

INTRODUCTION

In this era of decreasing natural diversity and potable water supply,

increasing floods, weakening natural barriers and inefficient water structures,

Kumbakonam represents a sustainable model of an organised human

settlement set within the Cauvery delta region in Tamil Nadu. The morphology

of the settlement has been, to a large extent, shaped by the way the water

runs through its landscape and historically how man has dealt with it.

Kumbakonam is about 313kms from Chennai on the north, and 40kms from

Thanjavur on the west. Located in Thanjavur district, this ancient South Indian

City is also known as Kashi on Cauvery. Its position in Hindu mythology, urban

configuration of temples & tanks, palaces & civic buildings, institutions,

religious scholarships, brahmin elite, arts & crafts, all lead to the traditions of

urbane Tamil culture [1]. The urban tissue explains the integrated appropriations

at the social, economic and environmental levels thus bridging the stratified

urban conditions in cities.

THE REGIONAL SETTING

The Urbane Tamil City

The city today occupies an area of 12.58 sqkm, a population of 1.4 lakh and

has a firmly established urban social space, building typology and landscape.

The site interpretation echoes environmental aspects related to very specific

waterscape[2]. Unlike other religious centres organised around a single core,

Kumbakonam is unique being one of the very few multi core temple cities.

Photographs/Diagrams: Courtesy the author

Anitha Suseelan throws light on the ancient south Indian city of Kumbakonam which civilised around the Cauvery delta

imbibing the potentials of surrounding landscape and has structured its societal hierarchy around the water course over time.

The urban fabric includes temples, matams, chattrams, agraharams, paditorais

(ghats), making it one among the best surviving ancient Tamil cities.

The Religious Centre in the Cauvery Delta

In India the settlements along cer tain holy r ivers have grown into

rel igious centres or holy cit ies. Kumbakonam is one such example

located in the delta between the Cauver y and its distr ibutar y Arasalar.

I ts strategic location renders it as an ecologically sensit ive zone. Its

continuous habitation since ninth centur y adds to its strong socio

rel igious signif icance.

WORLDVIEW NARRATIVES

Portraying the History

The sacred-royal configuration of Kudamukku (Kumbakonam) - Palaiyarai,

together with a wider network of subsidiary agglomerations, constituted one

of the earliest settlements of the Cholas in the Cauvery. It was developed as

a religious centre organised around several temples. Most of the old Shiva

temples, mandapam and padithore belong to this period.

The Nayakas made additions to the existing Shiva temples and made new

Vaishnava temples. Later, the city was recognised for its importance as a centre

for handicrafts and artifacts. The British established the city’s municipality,

magistrate court, institutes, road and rail connectivity. The city has been a seat of

intellectual legacy, hence commonly referred to as the Cambridge of South India.

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1. The regional setting of River Cauvery.

2. Cauvery Delta.

3. Myth and the spatial elements.

4. The Mahamakam Tank.

5. Ridge–Valley diagram.

6. Water channels system.

7. Spatial Configuration.

8. Type 1: Mahamakam Tank.

9. Type 2: Reddirayar Tank.

10. Type 3: Varahakulam Tank

The Myth Related to Water Evolving as a Structuring Technique

Kumbakonam is associated with the cosmogonic myth of Shiva as

“Adikumbeshwara” or “Lord of the Pot”. As per the Myth, “the creator (Brahma)

seeks to preserve the most precious things from destruction, places the Hindu

scriptures and the seed of creation in a golden pot, which floats south on

the cosmic flood, till it is shattered by Shiva’s arrow, thereby, releasing the

embryonic amrita (nectar), which flows and congeals to form Kumbakonam’s

tanks and temples, marking the start of a new creation[3].

The two holy tanks of Kumbakonam, Mahamakam tank and Pottramarai tank,

are considered the most sacred and beautiful, as they tie up with the legend

The Mahamaham festival happens once in 12 years, during the Tamil month

of Masi, inviting pilgrims from all over the country.

THE URBAN TISSUE – THE CONCEPT OF HYDRO-SOCIAL CIT Y

The resultant urban tissue, which grew around these genius loci, the main

religious institutions and water tanks, illustrates an urbanity structured by

water. The ritual topography, and the urban morphology stresses on the

ambivalent relationship between urban and rural, manmade and natural

and accommodative and resistive forces. It also projects how a hydro-centric

strategy can trigger sustainable form of urbanism.

Landscape Layer – Tracing the Topography and Natural Water Courses

The area is strewn with a number of water channels flowing from west to east. It has a

shallow slope down from north to south with the many ridgelines running east west.

incognito

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Traditionally, the tanks could be classified into three types, as

1. those which are associated with the temple rituals,

2. those which are part of the irrigation system and

3. those which are the intermediate over flow tanks in the surface drainage system.

The former type has religious institutions as part of the physical landscape and

streets built around the edges. The second type varies in size and is essentially

a part of the hinterland. The tanks which are a part of the surface drainage

network remain as ponds surrounded by the urban fabric. These are most

susceptible to conversion into slums, parks, playgrounds due to the changing

meaning and associations of these elements.

The Water Sensitive City - Water Structuring Urbanity

Different spatial organisation or grouping of water distribution has been very

sensitive to the waterscape of the city evolving an urbanity which integrates

social engineering and accepts water as a cycle. The sophisticated system

of hydraulic control for rice cultivation in the beginning necessitated a

strict civic, social and political discipline creating an interdependant urban

water morphology. The temple city has been conceived with the underlying

canonical principles in its overall structure. The plan contemplates the

Swastika Mandala, a diagram that allows the flexibility to be marked out into

a square, rectangle or any other shape.

a. The Ritual Topography. The city is defined by reciprocities and relationships

between ritual and civic life and their embodiment in architectural settings[3].

4. A school building.

5. One of the palaces.

6. Typical corner detail.

7. Columns.

The urban realm in the sacred city is a continuum of ritual space articulated

through a hierarchy of localised levels, ranging from the public domain of

the temple to the private socio-microcosms of its agraharams and residential

sectors of various jatis [3] and has been structured within a well articulated

network of canals and tanks with a hierachical order defined by its role in

the landscape.

b. Response of Street Network to the Water-Course. Though deeply

ingrained to cosmological principles in the structuring of the town, the

physical construct of it responds to the geographical context invariably. The

State highway acts as a main spine of Kumbakonam that runs through the

ridge with all the secondary and tertiary streets meeting it.

c. The Linear Urban Blocks. The urban block is primarily defined with the

main temple at its core, thus rendering a multi loci configuration to the urban

fabric. It is also defined by the streets with the contiguous built form abutting

it, leaving an extensive collective backyard that forms the larger system of

open spaces with the canal in the centre running in the east-west direction.

The peripheral blocks respond to the configuration of the streets. The average

size of a block varies from 180m x 300m to 400m x 600m.

Streets run parallel to the water network giving access to the private plots, which

are often subdivided perpendicular to the watercourse thus facilitating access to

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11. Main spine and institutions.

12. The Canonical Principle Swastika.

13. The Urban tissue.

14. The Land use Plan.

15 &16. The Cauvery & Arasalar Edge.

17. The Ritual topography Map.

18. The Street Hierarchy.

19. The Figure Ground map.

21-22. The morphological evolution of the Urban Block.

Anitha Suseelan is an Assistant Professor at the School of Architecture, R V College of Engineering

(V T U), Bangalore.

REFERENCES

1. Carl, P., Dallapicola, A., Michell, G., Nanda, V., Kumbakonam – Art, Architecture & Urbanism: Space, Ritual &

Meaning in a Sacred – Royal City of South India, Cambridge University, U.K, 1998.

2. Regional Directorate, Tiruchirapalli Region, Master Plan – Kumbakonam, Local Planning Authority,

Kumbakonam, 2004.

3. Carl, P., Dallapicola, A., Michell, G., Nanda, V., “Cambridge Kumbakonam Project – Kumbakonam: A Ritual

Topography”, Architecture Design, Vol.66, 1998, pp. 7-12.

4. Urban Design Studio 2 - 2007, A Report on Kumbakonam: the Temple City; the Cauvery Delta Studio Unpublished

M.Arch Studio Project Report, School of Architecture, R.V.College of Engineering, Bangalore, (2008).

5. Urban Design Studio Project, Kumbakonam – An Urban Study, Unpublished B Arch Studio Project report, Periyar

Maniammai College of Technology for Women, Vallam, Thanjavur, (2005).

6. Action Plan for the provision of basic amenities & infrastructure development works in Kumbakonam town for

the Mahamaham festival, Local Planning Authority, Kumbakonam, (2004).

7. National Atlas & Thematic Mapping Organisation, District Planning Map Series - Thanjavur, Tamil Nadu, Survey

of India, 1997.

8. Operations Research Group, Integrated Development Plan for Heritage Areas in Tamil Nadu Kumbakonam Town,

Directorate of Town & Country Planning, Chennai, 1999.

9. Priya, M.R., Master Plan – Kumbakonam – Manifestations of a Traditional Setting, Unpublished B.Arch. Project

Thesis Report, N.I.T., Trichy, 1998.

10. Feyen, Jan, et al., Water and Urban Development Paradigms, CRC Press Taylor & Francis Group, UK, 2009.

d. The Continuum of Open Spaces - the Green Corridors. The figure ground

relationship in the early phase represents a balanced system of built and

open with the larger concern to maintain the rear set backs as a collective

open space to conserve the watershed. The network of surface run off canals

thus accommodated as part of this collective private green open spaces. This

concept of green corridors, which over lapped with the water shed zone also

allowed for future densification. The rear set backspaces could be converted

into new plots by introducing a new road with a common consent amongst the

landowners and the block could thus be densified. The speculated scene of the

urban block shows an increase in the built, and the introduction of new streets.

CONCLUSIONS

Urban centres, often por trayed as economic engines, where water

is sanit ised, cleaned, hidden and detached and water channels

misinterpreted as waste water drains need to be readdressed. The paper

highlights a paradigm of hydro-social city where the water structures

the urban morphology and is viewed as a resource rather than as a

waste. Though the concept has been radically altered in recent years,

i t offers an oppor tunity to re - establish the l ink of water to cit ies and

the ambivalent relationship between the man made and the natural. A

well planned hydrological infrastructure with the normative mobil ity/

transpor t network and land use proposals offer possibi l ity to protect the

collective public realm of rapidly urbanising cit ies.

the water as well as to the watershed zone. The average plot size is 2.5m x

120m running perpendicular to the canals. This system of alternating strips of

urban-water morphology illustrates a distribution of responsibility from the

whole to the part. The kulams, canals, temples of varying hierarchy and the

streets abutting the block often lend to its imageability with its associated myths

religious functions and historicity, which makes the setting more meaningful.

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INVADING STRONGHOLDS

Photographs: Courtesy the author

Tina John opens up strategies for intervention and architectural interface within the

Maritime forts of the Konkan Belt which have corroded over time due to neglect.

1. Aerial view of Alibaug Fort.

2. Architectural features of Murud Janjira Fort.

3. Entrance to the Kulaba Fort.

“Every architectural intervention represents destruction, destroy intelligently.”

-LUIGI SNOZZI

India’s built heritage, much like its diverse natural setting, is unique

and varied. It provides a link to glories of the past and can rationalise

the future. Protecting and preserving this built environment poses a real

challenge given the tropical conditions, lack of awareness, deficient funding,

unregulated development and the exponential growth of tourism. These

factors are leading to a vulnerable state of the monuments as well as the

immediate vernacular setting. Similarly, the cultural heritage of a plethora

of historic sites in India is under constant threat.

These sites are an indisputable par t of the people’s heritage and pride; but

actions taken to safeguard these structures from degradation or over-use

lacks cohesive effor t. For some of these buildings to survive in time it is

important to give them a new role. In the words of Kerr, the best way to

preserve our heritage is to give it a sympathetic new use.

Till recently our understanding of heritage and its regeneration was limited

to the literal idea of conservation which most often dealt with the physical

preservation or restoration of a monument. Buildings outlive their function

and have continuously been adapted to new uses. Intervention architecture

or adaptive reuse revives the life of a building by providing it with a new

function that is compatible with the old physical form but also adds a

contemporary layer. This new dimension in regeneration has added value to

the banal materialist conservation of built heritage. The aim is no more just

preservation, but transformation of ‘an architectural, rather than sentimental

or historic approach, to creating new form out of old fabric’ (Powell, 1999).

Amongst the multitude of heritage structures and monuments a specialised

genre is for ts and for tifications. For ts have been an important component of

the form and development of cities throughout history. They are categorised

by their commonality in function and distinctly different architectural

characteristics. The state of Maharashtra alone accounts for about 350 for ts.

They range in typology depending on the locations that they were built at

MAP OF KONKAN

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and their military function. The shilpashatras describe 19 typologies of for ts;

of which some of the most intriguing are the jaldurgs (island for ts) and

abdurg (coastal for ts).

The Konkan coast is strewn with 20 such Maritime for ts; star ting with Arnala

in the north up to Redi in the south. Built by the Marathas, Portuguese,

Dutch and Siddhi rulers these for ts stand as a silent testimony to these once

powerful dynasties. These for ts provide us with an insight into military

planning and architecture; with imposing bastions and ramparts that

house intricately carved structures, step wells and temples. The picturesque

locations that the for ts like Savarnadurg and Kanakdurg are sited in

added value to its historical significance. Vijaydurg with its treble row of

for tifications was considered an impregnable for t, while the Kolaba for t is

known as the last seat of power under Shivaji’s Rule. Each of these for ts has

its idiosyncratic reference in history.

With time the presence and importance of these structures has begun to

dwindle. There is an urgent need to rejuvenate these once thriving areas and

to create a sustainable link between the for ts and their locale, which will

facilitate both economic regeneration of the area as a whole well as help

preserve the cultural ethos.

These for ts render themselves as highly adaptable and conducive to reuse.

A comprehensive conservation proposal that will address the area as a

whole is needed. Any proposed schemes must aim to maintain the cultural

heritage while prompting economic growth, given the present situation

recycling buildings for a new use will only lead to potential gains. Stringent

guidelines adapted from the ICOMOS Venice chapter that integrates local

requirements and reflects our contextual concerns can be incorporated into

the local development agenda.

Any proposal for intervention needs to respond to growth and development

of not only the for t itself but along with it the immediate surrounds. A

definitive approach in terms of the physical preservation or restoration of

the built form and one that will add value to these structures is required.

Any proposed architectural inter face must respond to the inherent sprit

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of place and ambience of the historic structures; not just its outwardly

physical appearance.

With the ever increasing rate of tourism in India sustainable eco-tourism could

provide an equitable solution to the pressing need for the conservation of

these for ts. The area if designated and development guidelines implemented;

will facilitate both the state tourism authority as well as individual initiative

from the private sector towards fur thering the development of these for ts.

There are multiple examples of for ts that have been adapted in near past

the Ahhichatraghar For t, Mehrangarh Fort, For t Aguada etc. have been huge

successes. These maritime for ts if restored will offer a completely different set

of design parameter, owing to their size location and scale. An architectural

inter face may be achieved by using then as a platform to project the rich

Konkan culture that showcases dwindling ar ts & crafts, per forming ar ts

and cuisine.

Converting these for ts as linked linear heritage attractions with each for t

asser ting a different theme in the scheme of a larger proposal will ensure 4. A panoramic view of Vijaydurg Fort.

5. Agarkot Fort.

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The for ts of Murud- Jangira and Sindhudurg on the other hand being bound

by sea on all sides present a different setting. These for ts house a number

of heritage structures which display specific architectural styles and will be

best adapted with minimal interventions. These for ts could be converted

into a cultural centre and a naval museum respectively.

The possibilities are infinite. These for ts have the potential of not only being

restored to its past glory but also being adapted for a new use that will

enhance its viability in the present time. Every intervention if innovatively

conceptualised and implemented will have a positive impact on the structure

and augment its longevity.

Tina John has graduated from Rizvi College of Architecture and has a masters degree in Regeneration

& Development. She currently works with Hunter Evans Ltd a multidisciplinary practice based

in London.

that the tourist is provided with a variety of options while each for t retains

its unique identity; resulting in the diversification of economic activities of

the local population.

One of the greatest reasons that crippled any development in the Konkan

region was its poor accessibility. The Konkan Rail has opened up a whole

new avenue. Though not all for ts area easily accessible, redevelopment of

a few for ts in time will present possibilities for the entire zone and act as

a catalyst in development. Some of the for ts that have the potential for

immediate adaptive reuse are Vijaydurg, Kolaba, Murud-Jangira, Agarkot,

Ratnagiri and Sindhudurg.

Vijaydurg can be converted into a specialised tourist resor t, its connection

to the mainland and existing infrastructure will facilitate services and the

project can generate employment to regenerate the surrounding areas. On

similar lines the costal for ts of Ratnagiri and Agarkot can also be adapted

into facilities that accommodate tourist. This reuse presents a specialist

typology wherein the visitor not only experiences the for t and its history but

also has a chance to relive history by staying in these for tifications.

DESIGNATING BUILT HERITAGE

Photographs: Courtesy the author

Conservation Architect Jhilmil Kishore explores the

significance of developing a (value-based) system for

preservation and regeneration of historic buildings.

1

The Indian subcontinent has a long tradition of town planning guidelines

in ancient scriptures, and special skills existed for different tasks from

planning to execution. Many of these rules were, however, defeated with

the invasion of Huns, the introduction of Islam, and the arrival of Europeans,

due to which the architectural heritage of India and the subcontinent has

greatly suffered (Jokilehto 1999).

For tunately, this is now changing. Archaeological Sur vey of India has

over 5000 protected ancient monuments and archaeological sites on its

database. Today India also has 27 designated World Heritage Sites, and there

is a progressive formalisation of Listed Buildings database, establishing a

system of sor ts to grade them on the basis of their impor tance, historicity,

and state of preser vation. This again is primarily an initiative of a few NGOs

and some individuals. In this entire ‘modern movement’ of conser ving our

built heritage - our historic cores, our walled cities, our colonial legacy,

our modernist buildings, our katras and mohallas are inevitably ignored.

Why only large monuments? Is it deliberate, or is it because there are so

many monuments in urgent need of attention, that there is no time (or

inclination) to address the diversity of the existing built heritage, or is

there more to it?

Who is making these decisions, and what is the incentive behind selecting

certain building types and ignoring some? What kind of philosophy

and policies are we basing our entire ‘conservation movement’ on? This

article explores the need and outlines the significance of developing a

(value-based) system that could form a basis of selection for designating

historic buildings.

The question arises ‘what value should be placed on a building or structure in

order to decide its merit for statutory designation, in other words for it to be

listed?’ And in addition to this, what benefits does ‘listing’ provide?

We must understand and agree that “listing” is not a preservation order,

preventing change. Listing is an identification stage where buildings are

marked and celebrated as having exceptional architectural or historic special

interest, before any planning stage which may decide a building’s future.

In England, (for example) a building has normally to be over 30 years

old to be eligible for listing. As a result, in England the three main

categories are:

• Grade I buildings are of exceptional interest, sometimes considered to be

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1. Neemrana Fort-palace: a 15C Fort now successfully converted into a luxury resort.

2. Cannaught Place- could definately benefit from listed building designation.

internationally impor tant.

• Grade II* buildings are par ticularly impor tant buildings of more than

special interest.

• Grade II buildings are nationally impor tant and of special interest.

Today England has approximately 373,000 listed building entries and still

growing, perhaps in some areas it could be said that too many have been

identified and greater discretion might have ensured a greater degree

of success.

Will this keen interest in saving our heritage, remove them from what has

been shown to be a ‘normal’ cycle of decay and replacement, with attendant

financial and social implications? While England is busy re-assessing the

chain reaction set by its ever-growing listed building database, are there

any valuable lessons to be learnt? Why should we be listing buildings

at all?

The purpose of listing buildings and environments is to protect traces

of histor y that have had great significance for the understanding of

today’s society and should be able to guarantee people’s access to their

cultural heritage.

A listed building (worldwide) enjoys the strongest legal, cultural and

historical protection available. Listed buildings can range from a 16th

centur y palace to a cinema from the 1950s. The listing should not be

restricted to buildings per se; parks, gardens or other sites of cultural or

historical significance should also be protected by law. Listed buildings

recount the passage of histor y and how the society has changed

over time.

Designation necessarily requires the assessment of the impor tance of

specific heritage value of a place. Moreover, the significance of a place

should influence decisions about its future. The high level values could

range from evidential, which is dependent on the inherited fabric of the

place, through historical and aesthetic, to communal values which derive

from people’s identification with the place.

First and foremost, it should be a special regard to the desirability of

preser ving the building or its setting or any features of special architectural

or historic interest which it possesses. The setting is often an essential par t

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Jhilmil Kishore is a graduate from SPA, New Delhi, India. She completed her masters as Charles Wallace

Scholar from De Montfort University, UK and is currently working as a Conservation Architect with

Aukett Fitzroy Robinson plc in London, UK.

3. Regal Cinema - 20C Cinema Architecture – losing out to multiplexes worldwide and

heritage policies? 3

of the building’s character, especially if a garden or grounds have been laid

out to complement its design or function. Also, the economic viability as

well as the character of historic buildings may suffer and they can be robbed

of much of their interest, and of the contribution they make to townscape

or the countryside, if they become isolated from their surroundings, e.g.

by new traffic routes, car parks, or other developments. In summary the

following three key criteria emerge relevant to consideration of listing a

building:

1. The importance of the building, its intrinsic architectural and historic

interest and rarity, its association with an important historical figure or

a well known architect, in both national and local terms;

2. The par ticular physical features of the building (which may include its

design, plan, materials or location); and finally

3. The building’s setting and its contribution to the local scene.

Listed buildings can be altered or extended within government planning

guidance once the case has been made. There are many examples of

historic buildings (worldwide including India) accommodating successful

adaptation and heritage-led regeneration. Success of Neemrana hotels

(although not listed, but sensitively adapted) is just one case in point.

Listing does not and should not ‘freeze’ a building in time; it simply means

that appropriate permissions (listed building consent) must be applied for

in order to make any changes to that building which might affect its special

interest. The local authority (or appropriate government authority) should

be able to use ‘listed building consent’ to make decisions that balance the

site’s historic significance against other issues such as its function, condition

or financial viability.

The biggest drawback of adopting, unquestioningly is well demonstrated by

the case of the Ancient Monuments Act; however there is much to be learned

from the UK experience. The development of policy for listed buildings to the

present Act of 1990 in England does provide, if not ideal, but a sound base

and case study for a similar effor t for the Indian subcontinent. Continued

development, of whatever kind, may mean that area character changes. As

is true for the success of any development oriented policy, it would have to

be revisited, reanalysed and be flexible towards re-evaluation.

In the last six decades of operating in the UK, listed building system suggests

that this is a strong and popular planning concept and is likely to continue.

It is far from per fect, but has proved to be an important ingredient which

led to a chain reaction that has made the user identify with and take pride

in ones immediate environment; it has initiated a dialogue that aims to

strike the vital balance between the historic and the contemporary in order

to develop and maintain the genius loci, the sense of place, and to ensure

the continuing economic and environmental vitality of historic buildings.

Finally, far from obstructing change, a listed building policy can be viewed

as a powerful catalyst for renewal and as a stimulus to high quality new

design and development.

As change is inevitable, an effective heritage policy can provide a

more sensitive appreciation of the dynamics and processes of change,

a basis for better philosophical approach to conservation, in which

parallels from other fields can help a more flexible and local approach

to planning.

The way in which the evolution of a language often reflects wider changes

in society, industry, or profession; conservation is no exception. We have

come a long way since the drafting of the Char ter of Athens in 1931 and

the Char ter of Venice in 1964. There is a difference between conservation in

the 1960s and today. Today conservation has evolved into a science and a

discipline of its own. If this is recognised and accepted, those working in the

field of conservation of cultural proper ty will be able to make themselves

understood and be more effective.

58

PAST HAS POWER

Traditional timber architecture forms a repository of the insight, wisdom and

knowledge of the previous generations. They should be regarded as sources

of inspiration and living evidence of methods of sustainable building practices;

with understanding of material science (dravyavigyan) which though is adapted

to local conditions, introduces globally applicable ways of thinking. This paper

intends to bring out before oblivion specific construction and conservation

methods and techniques, which were followed by the traditional craftsmen of

Kerala (southern most state of India) in timber construction. Timber, though a

perishable building material, if correctly selected, processed and finished, and

rightly used in construction, can bear living testimony to many generations. There

always existed a perfect ecology of materials, a natural dependence between the

building materials and components to create a balance of strength, movements

Photographs: Courtesy the author

Professor Binumol Tom rationalises the canonical stories and attempts at reviving traditional conservation practices of

timber heritage of Kerala.

1

due to changes in humidity and temperature in traditional timber construction of

Kerala. In traditional architecture the whole process of the construction of an edifice

revolved around the concept of respect for nature. The canonical philosophies

that formed the basis of construction of an edifice ‘Prasada’, is the Sargaprakriya

(creation), which is the union of Prakriti (nature) and Purusa (prasadapurusa or

the building). Accordingly, a seed (the foundation stone) sown into the womb

of the earth at the auspicious time (garbanyasa) grows above the surface as

superstructure, into a full-fledged edifice with all its components (organs) and

becomes a living thing (Prasadavastu). At a conceptual level, this philosophy

creates a balance between nature and structure that is built.

1. Traditional timber superstructure displaying fine craftsmanship.

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The traditional architecture of Kerala comprises of temples and palace

complexes along with tharavads (traditional houses) that reflects the unique

wooden construction system of the region and is characterised by a high level

of craftsmanship and building skill. Climate played a major role in deciding the

architectural character of the place. Combined with the warm, humid climate of

Kerala, the region’s heavy rainfall dictated to a great extent the form and layout

of traditional buildings. The availability of timber and laterite from the dense

jungles of Kerala produced a unique vocabulary of architecture. The roof pitched

at angles between 30 to 40 degrees placed over low walls forms the main visual

and functional element that renders a distinct identity. The dominating roof forms

were embellished with intricately carved gables protruding from the roof with

heaping overhangs sometimes supported by wooden brackets.

Traditional knowledge in construction indicated special stands that people knew

would provide excellent materials for construction purposes. There was strict

quality control at every stage, starting from, selecting the tree, from which timber

would be taken and the auspicious day for tree felling, the processing of timber

including its hewing, cutting into logs and seasoning, shaping the components,

finishing works, and ending at assembling them during construction. In tree

selection the most attractive in the eyes of the traditional craftsmen were the

mature species of Tectona Grandis (Teak), Artocarpus Integrifolia (Jack) and

Artocarpus Hirsuta (Aini) because of their high content of heartwood, which

made them strong, stable and highly resistant to decay. A mature tree could

be distinguished according to several criteria, such as the shape and size of

the trunk, height and diameter and position of knots. Accordingly, trees were

classified as either male, female or neutral, a classification based on the

consistency in the diameter of the tree trunk. Neutral trees were never used

in construction. Trees with natural defects were completely avoided. Very old

trees, twisted ones, grown near streets, religious buildings and burial grounds,

ones struck by lightning, infested by insects and termites, honey bees, snakes,

birds and animals, trees with medicinal value and affected by strong winds were

avoided for construction purposes to eliminate weaker trees. This elimination

process ensured quality control in selecting the tree to be used in construction.

Moreover, trees grown and felled in the same locality of the construction

site were only used. In traditional construction it was believed that, the

timber used in construction should not be brought to the construction site by

crossing the Raja veedhi (King’s way). The reason may be the understanding

that trees grown in the same environment may acclimatise effectively, when

converted into lumber and later erected as components of the structure,

than the ones brought from other areas. Or, it may be to employ the locally

available craftsmen and hence safe guard the local interest of the traditional

carpenters. All these quality control traditions aid in creating a balance of

strength and movements due to changes in humidity and temperature, as

it is well understood that wood in service, absorbs and dissipates moisture,

according to the fluctuation in temperature and humidity levels of the

surrounding ambient air. This balance would prevent structural disturbances,

which might occur due to unequal moisture movement within the components

of the structure.

According to canons of traditional construction trees were felled on specific

days (non-padahari days) depending on the apogee and perigee of moon,

suggesting the influence of the position of the moon in timber felling and

associated processing activities and the previous generation’s awareness about

it. The days (padahari) when tree felling is prohibited, come under the following

stars: Aswini (Aswati), Bharani, Swati (Chothi), Vishakha, (Vishakam), Anuradha

(Aniyam), Jyeshta (Triketta), Moola (Moolam), Sravana (Thiruvonam), and

Satabisha (Cathayam). The full moon caused an increase in moisture content

in timber, making it vulnerable to decay and rot, if cut at this time. The best

time for felling trees for timber is when the moon is on the decline as trees are

weaker and yield more easily to the axe during the moon’s wane, depending

on its apogee and perigee. To choose the right size of the tree, the carpenter

starts out with the dimensions of the elements for which the tree was needed,

with the guiding principle that no tree bigger than, what was required should

be felled. The timber is hewed and cut into logs with a handsaw and seasoned

from months to years in shade. Each piece is then cut into the form of the

component, for which it is intended, using chisels and wooden hammer. Then

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by using the timber-smoothing plane the surfaces are finished along the

grains. The timber components are provided with absolutely smooth finish,

which prevents adsorption of moisture and associated penetration of water,

making wood resistant to biological decay. The side grain surfaces of the timber

components are rubbed and polished using the semi dried leaves of Therakam

(Ficus Aspirina), a tree locally grown in abundance. This excellent finish of

timber components goes a long way towards explaining why a large percentage

of original timber can still be found in the surviving specimens bearing living

testimony of the timber craftsmanship of Kerala.

Timber is the healthiest of all naturally available building materials, and it

is paradoxical to “poison” it in the name of modern preservation philosophy,

especially when the traditional non-toxic preservation methods, which were

absolutely environment friendly, can be used to protect it along with good

design measures. The understanding of the environmental hazards occurring

due to excessive use of chemical preservation methods along with the

paradox of poisoning, the otherwise healthy building material prompts one to

make a relearning of the traditional technology of timber construction, which

has withstood the ravages of time. The traditional timber preservative oil

(Ettenna) of Kerala prepared from herbal extracts and resins from trees (Dried

and powdered Katukka (seed of Terminalia chebula/ Chebulic Myrobalan),

Vayambu (root of Acoras Calamus), Manjal (Curcuma longa / Indian Saffron/

Turmeric), Kuntirikkam (Frankincense, gum from Benjamin tree), Kolarakku

(wax from Zyzyphus Jujuba) and Cencayam (Resin of Pinus Dammas) are

added to boiling gingely oil in specific proportion and stirred well. To this,

dried and powdered tuber of Neelakoduveli herb (Blue Plumbago, Blue

Leadwort) is added till the oil begins to froth. The preservative is then allowed

to cool and applied over timber pieces (to keep them safe from the attack

of termites, fungus and insects) is found to be an excellent fungicide and

insecticide, and it’s strength has already been proven over centuries. Among

the ingredients, Terminalia Chebula, Blue Plumbago, wax from Zyzyphus

Jujuba, resin from Pinus Dammas, Curcuma Longa and Acoras Calamus have

anti fungal and antibacterial properties. The pungent smell repels beetles,

bugs and worms. This oil protects the timber when it is moist, from fungal

and bacterial infections.

The traditional structures follow the prefabricated system of construction. Using

woodwork joints, the components are cut and shaped, to fit into one another. In

traditional construction the structural members such as the sill beams, pillars, wall

plates, rafters and ridges are constructed out of teakwood and for the structurally

less significant components such as trelliswork; panels and reapers, Aini and Jack

wood are used. As their physical properties of hardness, weight, grain, modulus

of rupture, modulus of elasticity and compressive strength are almost similar,

theoretically, when the relative humidity and temperature of the ambient air varies,

all the wooden components would show consistency, in dimensional change and

maintains the structural integrity of the buildings. This in turn imparts a natural

balance between all the components constituting the traditional structure.

Many regard the traditional techniques of craftsmanship as purely practical

skill. The search into the construction methods and practices followed in the

traditional palaces is about the description and analyses of processes, not

‘stationary’ buildings. Such knowledge can only partly be verbalised, as it is

transmitted or transferred through actual work. In the repair and preservation

work of timber structures, the potential of effectively duplicating the choices

that, the previous generations made, is one aspect, that can be researched and

encouraged. This will help in preserving traditional knowledge, though we

have a stigma attached to old techniques, considering them outdated. The very

existence, of such an autonomous, immortal knowledge of timber construction

is there, for us, to use and modify for our contemporary needs.

2. The front courtyard of Padmanabhapuram palace at Thiruvananthapuram.

3 & 4. Traditional system of structural construction only through the use of wooden members.

Dr. Binumol Tom is an Asst. Professor at the School of Architecture, Government Engineering College,

Thrissur in Kerala.

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ABODE OF GODS AND KINGSSurya S talks about restoring Thripunithura’s architectural heritage which combines traditional features of

Kerala supplemented by Portuguese and Dutch edifices.

When they first heard about this study on Thripunithura’s Architectural

Heritage and Conservation, the collective response of a few elderly

members of the Royal family in Thripunithura was, ‘Wait for a few years, then

you may not have anything left to study – as it is, we have lost most of it, and

we are losing the remaining few structures also very fast’. One can understand

that this is only too true when one sees the fast pace in which modernisation

changes the face of this Royal Temple Town.

HISTORY

Located 9km South East of Ernakulam, Kerala, Thripunithura Municipality

has an area of 18.69sqkm. The famous Sree Poornthrayeesa temple here has

its deity believed to be originally installed by Arjuna, one of the Pandavas.

There are historical evidences of the original temple being destructed in 1265,

reconstructed in 1270, which again was burnt down in 1921. The temple in

today’s form was constructed in 1932. The Western Gopuram survived the fire

and the age of this Gopuram is still a mystery. The main idol has an unusual

posture, and is made of panchaloham1.

Thripunithura was the capital of the erstwhile Kochi Royal family (also known

as Perumpadapu Swaroopam). Portuguese and later the Dutch took charge of

Photographs: Courtesy the architect

the Kingdom during 17th Century. In 1760s Kochi was overrun by the Travancore

forces and later by Mysore army. With the defeat of Tipu Sultan, the British

reduced Kochi to one of their princely state. Soon after India’s independence

Kochi State was merged with the Indian Union.

ARCHITECTURE AND PLANNING

The Dutch rule resulted in the construction of many structures in the Dutch

style. Hill Palace, which was the Headquarters of the Royalty, is a very good

example. Originally an Ettukettu2, the Hill Palace received additions of lofty

columns and arches by Europeans, and was completed in 1898. The palace

complex, about 2.4km from Thripunithura town, remains to be a majestic and

imposing construction with wooden ceiling, wooden staircase and flooring with

rare varieties of imported tiles in pleasing colours. Standing in well-landscaped

premises, it is converted into an archaeological museum now.

At the centre of Thripunithura town is the fort area around the main temple

complex. The grid-iron pattern divides the fort area into eleven blocks, apart

from small patches owned by the government, temples and municipality. The

types of buildings within the Fort include large and small temples, kovilakams3,

palaces, maalikas4, naalukettus

5 etc. Also the town has churches, Christian,

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1. West Gopuram of the temple.

2. Clock tower.

3. North Fort Gate reconstructed.

storage rooms and granaries. They mostly have a pond and kulappura7 with steps

leading to the pond. The wives of the rulers used to stay in Kovilakams outside the

main palace and their children could inherit their mothers’ assets only. The crown

was inherited by the nephew of the ruler. The palaces have an elaborate verandah,

a living room and only one bed room. If it is a maalika, upper floors also have large

living spaces and balconies, along with smaller bedrooms. The planning method

makes it difficult for use as residence in today’s context. The palaces have a small

temple also within the complex. The rooms with wooden false ceiling and small

wooden windows are dimly sunlit. They have well proportioned, sloping, tiled

roofs with overhangs, gables and eaveboards.

CONSERVATION ISSUES

Within the fort, about forty one heritage structures still stand intact, whereas about

twenty five were demolished in recent years. The ones demolished include part of

Puthen Bungalow used as residence by the king during 1860s and many maalikas

and naalukettus in the fort. “Most members of the new generation are abroad,

while many of the older generation stay back. The cleaning and maintenance of

the large houses and palaces becomes difficult for them. So, many prefer a smaller,

well-lit and functional house or flat. As a result of this the heritage treasures were

sold to builders, and most of these structures are pulled down and replaced by

multistoried concrete buildings.” The proximity of Kochi City, where land prices

are skyrocketing, causes its population to expand Thripunithura. The general worry

among house owners that once the conservation efforts start, they will be stuck

with their houses and not allowed to sell them caused a negative effect and people

started selling off palaces at a very fast rate.

GUIDELINES

• A heritage master plan can be prepared with the help of conservation

Tamil Brahmin and Konkani settlements. The buildings here do not possess the

intricate carpentry details of Travancore, or the grandeur of palaces in North

India. These are simple, down to earth buildings constructed in an architectural

style suitable to the social system and climate of Kerala.

Eastern and western entry to the fort are formed by East Fort Gate and the Iron

Bridge respectively. The fort had gates on north and south, which once were

elegantly proportioned semi-circular arches. Only a part of the supporting wall

remains at the South Gate. The North Fort Gate collapsed when a bus ran straight

on to it in 2004. The sight of the collapsed heritage landmark is shocking and

saddening for those who saw it. In an effort to reconstruct it, the authorities found

that no proper documentation of the Gate was available for reference. Now even

though it is reconstructed, its elegance and grandeur could not be reproduced.

Thattumalika6 and dining hall inside the temple complex and the clock tower

in front of the temple are of architectural importance. “Kalikkotta Palace”, near

the temple is a structure built in Dutch style, with thick, lime-plastered walls

and large semi-circular arch windows. It is an entertainment auditorium to the

erstwhile Royalty, featuring dance, drama and plays, although it functions largely

as a marriage hall today. The building needs renovation and with a little effort at

re-planning and conservation this heritage treasure can be well preserved.

The Hindus and native rulers in Kerala followed matriarchal system till the 1950s

which explains the planning of houses and palaces in Thripunithura. Most houses

are Naalukettus, with spacious central courtyards, verandah that goes around the

house, large living and dining spaces, small bedrooms, sick rooms, prayer rooms,

incognito

2 3

Surya. S is a lecturer at School of Architecture, Government Engineering College, Thrissur.

architects, politicians, builders and people here, in which, keeping in mind

the growing need of the city, land can be demarcated for high rises and the

area inside the fort at least could be protected.

• Detailed documentation of the heritage structures should be prepared.

• With proper guidance and support, the house owners can put these beautiful

monuments for adaptive reuse.

• The control of traffic within the fort or even completely pedestrianising it has

to be considered.

• The tourism potential of the place is immense. The colourful Athachamayam

ceremony during Onam is very famous. Vrischikotsavam is a festival of

elephants and here one can enjoy most of Central Kerala’s traditional dance

forms and music. RLV College of Music and Fine Arts, Sanskrit College, Ayurveda

College and Centre for Heritage Studies function here. The beautiful heritage

monuments can be converted to museums, theatres, offices, guest rooms for

tourists, pilgrims or research scholars - which can be run either by the owners

themselves or by an efficient agency that represents them, thereby generating

income for the owners without selling the heritage building.

However, only an immediate action plan can save us from losing our

treasured heritage.

4. A school building.

5. One of the palaces.

6. Typical corner detail.

7. Columns.

REFERENCES AND ACKNOWLEDGEMENTS:

1. Panchaloham - Traditional five-metal alloys of gold, silver, brass, iron and copper used for making Hindu

temple icons

2. Ettukettu - House with eight rectangular rooms each with veranda on one or more sides around two

courtyards.

3. Kovilakam - Houses of Kshatriyas

4. Maalika - Bungalow which are two or three storied palaces

5. Naalukettu - Traditional Kerala house with a central open courtyard.

6. Thattumalika - Balcony inside temple complex for the Royal family members to watch festivals in temple.

7. Kulappura - Bathing area with overhanging, tiled roof attached to a pond

1. “Pathombatham Noottandile Keralam”- Sri. P Bhaskaranunni, Kerala Sahitya Akademi Press, 1988.

2. Viswa Vijnana Kosham- Vol 3, 9

3. Sri. Anujan Varma, Thripunithura

4. Sri. Kunjikkuttan Thampuran, Thripunithura

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GREENER PASTURES

Historic gardens have not received adequate attention from heritage

conser vationists in India although in the recent past there have

been successful attempts to restore lost gardens such as Mahtab Bagh

in Agra and temple gardens of Khajuraho. Gardens are usually regarded

as appendages to monuments, managed by the hor ticultural division of

the Archaeological Sur vey of India with l itt le respect for authenticity.

Historic gardens however can be a power ful source of identity of a

region or a city embodying a sense of place, local water management

practices and hor ticultural ski l ls. Gardens represent the larger landscape

and even though their plantings may include exotic f loral species, their

native vegetation and fauna root them in a place. Garden conser vation

is a paradox as the inherent dynamic aspect of a landscape needs to be

reconciled with the need to preser ve a historic rel ic of a cer tain t ime and

place. Since landscapes cannot be frozen in t ime, the act of restoration

becomes an imaginative exercise, often involving compromises. What

is often unacknowledged and left unaddressed are changes in views of

nature, recreational activit ies, and the fact that historic gardens were

always private enclaves of royalty and nobil ity but as heritage sites are

par t of the public realm now and need to be managed accordingly.

The above issues are addressed in the proposal for restoration of Vilayait i

Bagh , a Nawabi garden on the banks of the r iver Gomti in Lucknow.

The ar t icle addresses both the theor y and methodology of garden

conser vation using this garden as a case study. It outl ines a conser vation

approach suitable for dynamic entit ies that are gardens and describes

a conser vation methodology based upon sur face archaeology as no

archival records of the historic garden exist. Design alternatives for

garden restoration are suggested based upon the premise that Vilayait i

Bagh can represent the lost gardens of Nawabi Lucknow and become a

f inal destination for boat travel along the r iver Gomti beginning with the

old city.

Nineteenth centur y Lucknow was a famed city of gardens, many on the

Gomti r iver front. The r iverbank edged the urban l inear growth, at least

the monumental par t consist ing of palaces, mansions, countr y retreats

Photographs: Courtesy the author

Amita Sinha outlines a strategy to preserve historical gardens, which not only adorn the ancient architectural

masterpieces, but would also give us an idea of the environmental context that existed during those times. Vilayaiti

Bagh serves as a sample for garden restoration and heritage tourism.

and gardens that were situated to take advantage of the r iver’s expansive

views, cooling breezes, and ready availabil ity of water. The r iver was a

path of movement that not only al lowed entries to buildings and gardens

but also afforded views thereby ensuring a memorable image of the city.

Vilayait i Bagh was one such r iver front garden built by Nawab Nasir-uddin

Haidar for his foreign born wife in the early eighteenth centur y. A walled

garden with a chahar bagh design pattern, i t represented the late Mughal

garden tradit ion, s imilar to Rajput gardens of central and western India.

Will iam Howard Russell described the garden in 1858 :

“It must have been a very prett y spot, opening on the r iver by a f l ight of

steps, with alcoves, covered walks, orange trees, kiosks, abundant statuary

in plaster, a platform for dancing, an orchestra, the ornamented roofs

covered with gi lded bosses and spires, tal l cypresses and tamarinds bordered

the orange plantations, and a wilderness of f lowers sprang up in their

neglected beds”.

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1. Vilayaiti Bagh on Gomti Riverfront.

Landscape archaeology using a non-invasive method that enables the

excavator to obtain a great deal of information with minimal impact

on the site itself is recommended. Sur face excavation along the l inear

mounds in the four square pattern wil l expose the pathways and their

adjacent water channels. I t wil l also reveal i f the garden was terraced

and if so how the levels were negotiated. Water tanks and/or wells as

the source of gravity fed water channels can also be located. Pollen

analysis wil l be useful in determining the historic plantings.

The f irst step in garden restoration would be to clear the pavil ions

and walls of their vegetation and accumulated debris and repair

them using l ime plaster over lakhauri bricks. The historic pavil ion

on the southwest after restoration can f ind an adaptive reuse as

an exhibit ion area displaying historic paintings and photographs

of the 19th centur y Gomti R iver front. The garden can function as an

authentic chahar bagh with rebuilding pathways and water channel.

Fur ther recursive division of quadrants can be done through terracing,

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2. View of Vilayaiti Bagh.

3. Excavation Plan of the Historic Site.

4. Restored Vilayaiti Bagh.

In Lucknow after the uprising of 1857, a large scale landscape transformation

occurred. Pitched battles were fought on the r iver front and other gardens,

the only available open space within the city. Their post-mutiny destiny

was mixed – Sikandar Bagh became the Lucknow Botanical Gardens,

and Banarasi Bagh the Zoological gardens; others were built over with

t ime – Muhammad Bagh became European Club in the Cantonment,

Badshah Bagh became the grounds of Lucknow University, Char Bagh

was the site of the Railway Station. The English pic turesque guided the

transformation of the Nawabi Char Bagh into the irregular landscape

of spreading lawns and winding paths. The uses changed from being

purely recreational spaces of the el ite to sites of botanical and zoological

collection and production signaling the transformation of privately

owned and used space into institutional and public realm.

Situated near the Lucknow Cantonment away from city, Vilayait i Bagh

is the only sur viving Nawabi garden although derel ic t with crumbling

walls. Abandoned with the passing of the Nawabi era, i t has sur vived as

a protected ASI s ite, although no effor t has been to restore it.

Two historic pavil ions and a couple of recent graves and wells dot the

landscape. Although its tree cover is gone l ikely due to ex tensive grazing,

its ex tant features – chahar bagh terraces, pavil ions and walls – make it

an appropriate site for restoration. Aerial photography reveals the chahar

bagh pattern clearly although there are no traces of water channels and

pathways on the ground. Dense vegetation surrounding the seven acre

site creates enclosure and feel ing of openness to the r iver from within the

garden. There is a gradual slope of 20’ towards the r iver.

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raised walkways and plantings. This ar t iculation of spaces would create

sett ings for recreational activit ies, a form of adaptive reuse of the garden

in keeping with contemporar y cultural needs.

The 19th centur y garden was a private enclave meant primari ly for

passive recreation of the el ite. For it to function as a public park , new

ways of using open spaces need to be accommodated. In other words,

garden tradit ions have to be regenerated and reinvented on a heritage

site. For example, activit ies that engage the public at large – playfield,

fruit picking in mango groves, marriage and other celebrations in tents

installed periodically in the terraced lawn – should be permissible. The

garden would offer ample oppor tunit ies for passive recreation – taking

a stroll, enjoying long views of r iver and sol itar y contemplation of

nature. Mango and citrus groves could be planted in the upper terrace

while lower terraces could have bri l l iantly coloured f lower garden and

moonlight garden with aromatic night f lowering plants, to keep the

views open to the r iver.

Since the site gradually slopes down to the r iver, terracing would not

only create long viewsheds to the other bank and surroundings but also

water channels, fed by rainwater har vested in storage tanks and/or

wells can irr igate the garden with gravity f low. The garden, however,

would be subject to f looding when the Gomti r ises. Terracing close to

the r iver, s imilar to ghats, can confine and retain water in a small area of

the site, leaving rest of the garden less prone to damage caused by high

water levels.

5. Gomti Riverfront Heritage Corridor.

Amita Sinha is a Professor at the Department of Landscape Architecture, University of Illinois at Urbana

Champaign, USA.

ACKNOWLEDGEMENT

Students in Design Workshops LA 336/438 in the Department of Landscape Architecture at the University of

Illinois at Urbana Champaign developed design alternatives for restoration of Vilayaiti Bagh in Spring ’08.

BIBLIOGRAPHY

i. Moynihan, Elizabeth (ed.) The Moonlight Garden: New Discoveries at the Taj Mahal. University of

Washington Press, 2001; Landscape and Conservation Projects. Special Issue of Journal of Landscape

Architecture, India, vol. 5(1), 2007.

ii. D. Fairchild Ruggles. Islamic Gardens and Landscapes. University of Pennsylvania Press, 2009.

iii. Moore, Charles, William Mitchell, and William Turnbull Jr. The Poetics of Gardens. MIT Press, 1988.

iv. Sinha, Amita. “Decadence, Mourning and Revolution - Facets of Nineteenth Century Landscape of

Lucknow, India,” Landscape Research, U.K., No. 2 (Spring 1996): 123-136.

v. William Howard Russell. My Diary in India, in the year 1858-59. London: Routledge, 1860.

vi. Miller, Naomi and Kathryn Gleason (eds.) The Archaeology of Garden and Field. Philadelphia: University of

Pennsylvania Press, 1994.

vii Nagpal, Swati and Amita Sinha. “The Gomti Riverfront in Lucknow, India: Revitalization of a Cultural

Heritage Landscape”, Architecture+Design, India, June 2008, vol. XXV, no. 6, pp.58-66.

historic complex

riverfront plaza

riverfront orchards

wetlands

floodplain farm

inhabited area

unprogrammed riverfront

existing riverfront recreation

husainabad tank & clock tower

kuriya ghat

“chikan park”

chattar manzil & farhat baksh

ambedkar memorial

jama masjid

chota imambara

bara imambara

lakshman tila

residency

tomb of nawab saadat ali khan

begum hazrat mahal park

moti mahal shah najat imambara &

botanical gardens

la martiniere estate

VILAYAITI BAGH

Although Gomti is no longer an edge or a path, it remains the only venue

from where large stretches of the historic and the contemporar y city can

be gl impsed and accessed. The last decade has witnessed vigorous effor ts

by the state government to ‘beautify ’ the r iver front but missing in these

endeavors has been a conscious effor t to celebrate Lucknow’s cultural

heritage. Gomti can be visualised as an aquatic heritage trai l with boat

r ides to historic buildings and gardens arrayed along its banks. Vilayait i

Bagh can be the last destination in a boat r ide down the r iver intended to

acquaint the visitor with Lucknow’s histor y and its garden heritage.

5

ETHICS OF REUSEVani Bahl stresses upon the adaptive reuse of historic structures, which are an important contributor towards

the preservation of the physical, cultural and socio-economic energy of a place.

Today’s renewed interest in ‘green society’ should heighten attention to the

ethics of adaptive reuse, as a cornerstone of sustainability. Now that the

idea of recycling waste has permeated our culture, we should adopt the slogan,

‘recycle wasted architecture.’ After all, architectural residue from the past is a

repository of vast physical, human, and cultural energy. Construction costs are

growing, we can’t afford to rebuild the environment over every generation. By

every accepted economic index, including increased tax revenues and increased

business activity, recycling in architecture proves its viability. The need for

adaptive reuse of historic buildings is not only cultural, but in today’s economic

climate- a necessity.

Ironically many attributes of traditional buildings and patterns of development

have been recognised as indigenous, renewable, logical responses to climate

and easy on fossil fuels; and are being championed as ‘green’. Even urban

planners have projected that a city of 2050 will look a lot like a development of

1850. However these historic, inherently sustainable, models are being replaced

by buildings which are energy hogs. LEED1 which has become the only tool

to evaluate energy efficiency of buildings in USA, Canada, and even in a few

projects in India, accounts for only 2 points in 69 for the reuse of buildings.

BREEAM2 , like LEED, lacks in effectively considering performance, longer life

cycles, and embodied energy of historic materials. In India, the seventh largest

country by geographical area and home to one of the oldest architectural

legacy, the Archaeological Survey of India has only 3650 historic monuments

and archaeological sites protected under its guidelines. It has been pointed out

that the State of Uttar Pradesh, which has roughly the same area as UK, has

only 863 ASI protected monuments which is miniscule when compared to UK’s

500,000 listed buildings.

CONSERVATION OF PHYSICAL ENERGY

Preservation, restoration, and rehabilitation in architecture cause much less

destruction to our natural resources than new construction. To appreciate this,

architects must be sensitive to the Life Cycle Assessment studies- energy used in

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1. Charles Street Jail (Boston, MA), designed by architect Gridley James Fox Bryant in 1851,

was the best examples of ’Boston Granite School’ of architecture, and fine model for prison

architecture of mid 19th century. Now restored for reuse by Cambridge Seven Associates as a

four star luxury hotel, The Liberty, it is vital commercial development featuring 300 guest

rooms meeting high end hospitality industry standards.

Photo Credits: Peter Vanderwark and Cambridge Seven Associates.

2. Individually listed on the National Register of Historic Landmarks, Charles Street Jail was

designed in a cruciform shape, with a 90-foot tall central rotunda and four extending wings of

jail cells. Declared unfit for prisoners and abandoned in 1970.

Photo credit: Peter Vanderwarker.

3. Patrons may enter the hotel’s gourmet restaurant via a separate doorway, one through

which prisoners were once transferred from paddy wagons to their cells. A café offers views

of the central rotunda, and the chance to sit among the former cell walls. Photo credit: Peter

Vanderwarker and Cambridge Seven Associates.

4. For the first time in 150 years, this iconic structure is open to general public. Arriving guests

ascend one level to the floor of the central rotunda which is lit by huge circular windows and

the cupola above, and ringed by upper level balconies connecting guest rooms and conference

areas. The interior features exposed brick walls, and in several locations the original cells

remain. Once a place where guards watched prisoners, today the rotunda is a place to ‘see and

be seen’. Photo credit: Peter Vanderwarker and Cambridge Seven Associates.

5. Crumbling ruins of Qila Mubarak, Patiala. These low tech and un-engineered predecessors

to the monuments of today are repositories of unlimited physical energy, time energy, human

energy, and of course cultural energy. Should we let them go waste? Photo credit: Vani Bahl

6. Ornate ceiling in gold, Qila Mubarak Patiala. Recycle abandoned spaces, rich interiors come

ready made. Photo credit: Vani Bahl.

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the gulf

the production and assembly of materials needed for new buildings, from their

origin to their end of life and subsequent reuse. Statistics reveal that building

construction consumes 40 percent of the raw materials entering the global

economy every year. Interestingly, about 85 percent of the total embodied energy

in materials is used in their production and transportation. Even before they

reach the construction site, building materials have consumed large quantities

of fossil fuels. If all the hidden costs were spelled out in the balance sheet, the

recycling of architecture would be perceived as the only rational strategy for the

management of material resources.

Demolition of existing buildings wastes the embodied energy as well as the

energy consumed in tearing the building down, which can be considerable,

given the quality and strength of older structures. Add to this the cost of

incinerating demolition debris, and the wasteful use of land in-fill sites.

Modern construction methods are incredibly wasteful of resources. Up to 40

percent of the total waste generated in the United States, India, and other

countries is directly attributed to building, construction, and demolition

activities. These — often hidden — waste products can be environmentally

hazardous and polluting, both as solids and in the atmosphere.

By contrast, adaptive reuse is much more labor-intensive than new construction,

because it involves the reconditioning of the existing structures to adapt to

modern day requirements. However, this dependence on human resources

rather than material resources encourages the local community to participate

and potentially revives a vernacular rhythm in architecture.

Very likely, the old structure was strategically placed to get the best views

and optimum orientation to the sun and wind and climate. It might have

been built to ensure security of the occupants and to strike a balance between

the built mass and the open spaces. Features like high ceilings, thick sound

proofing, spacious halls, beautiful marble or gold ceilings, wood and metal

ornamentation delights that are economically difficult to replicate today but

found in abundance in historic buildings offer to meet the standards of today’s

luxury life style. Though damaged, wall and ceiling surfaces can be restored,

providing ready-made rich interiors. We can benefit from the several-century-

old craftsmanship, preserving that embodied human energy.

CONSERVATION OF CULTURAL ENERGY

The adaptive reuse of historic building extends itself to reinforce the historic

and cultural identity of the town within its four walls. When a building of

historic merit is preserved or restored for adaptive reuse, its cultural energy is

also ‘recycled’, history brought back to active duty.

A city without old buildings is like a man without memory. Italo Calvino writes

in Invisible Cities, ‘The city does not tell its past, but contains it like the lines

of a hand, written in the corners of the streets, the gratings of the windows,

the banisters of the steps…every segment marked in turn with scratches,

indentations, scrolls.’ The evolution of our societies, our culture, and our

identity, is reflected in our building types and styles. Any town or district must

mingle buildings that vary in age and condition which Jane Jacobs states, in

Life and Death of American Cities, as ‘one of the four conditions to generators

of diversity’. However, current corporate approach to architecture, lacking in

the richness and complexities of cultural evolution, has even devalued Louis

Sullivan’s ‘form follows function’, and rendered Satish Gujaral’s ‘form follows

culture’ outdated.

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Razing historic buildings to plant replicas of energy wasteful skyscrapers

which can function only on imported technologies is an attempt towards

cultural assassination. Old buildings preserve the local culture and identity

and create a sense of belonging. In a way, we recycle embodied human

resource energy along with material energy. We bring alive the past to be a

part of the future, creating important connections through time.

SOCIO-ECONOMIC DEVELOPMENT

While socio-economic prosperity is a by product of the life around the historic

buildings restored for reuse as hospitality venues, commercial or tourist

centres, it is imperative to formulate policies to demarcate ‘use of culture for

tourism’ from ‘tourism as culture’.

If heritage diversity is accomplished, tourism will follow. UNWTO3 reports ‘culture’ as

component of 40% of world tourism. Tourism facilitates accessibility, understanding,

and appreciation of historic buildings and places as unique cultural expressions as

well as aid in continuous research on human heritage. However, overlapping domain

between value of heritage resources and tourism is dynamic, generating opportunities

as well as conflicts. While responding to the aspirations of heritage tourists, it is

imperative that authenticity of historic buildings and heritage communities are

maintained and respected. Before any building or community is promoted for

7. Overlooking San Francisco Bay (California), THE CANNERY was originally built in 1907 as a fruit

and vegetable canning plant for the California Fruit Packers Association. By 1909, it was the largest

fruit and vegetable cannery in the world with a capacity of 200,000 hand-soldered cans per day and

employing 2,500 people. Operations ceased in 1937 as a result of Depression-era economics, slated

for demolition in 1960s. Photo credit: The Cannery.

8. In 1963, Leonard Martin purchased the brick-walled Del Monte Fruit Cannery. THE CANNERY, now

a charming ‘city within a city’, is a vibrant waterfront marketplace featuring one-of-a-kind shops

and restaurants, offices and live entertainment, and a world-class jazz club.

Photo credit: The Cannery.

9. THE CANNERY’S European charm, unique shops and restaurants, and award-winning architecture

make it one of the finest shopping and dining experiences in the world.

Photo credit: The Cannery .

10. The brick warehouse was converted into three levels of winding walkways, balconies and bridges

surrounding an inviting courtyard with 130-year-old olive trees and several outdoor cafes.

Photo credit: The Cannery.

11. THE CANNERY overlooking the San Francisco Bay as seen in 1908. This Illustration shows that

the waterfront location was well suited for THE CANNERY, providing berthing for ships, a rail system

for bringing fruit and other produce directly from California’s fertile agricultural valleys, an ample

population base for the labor force, and a convenient way to ship finished cargo on ocean-bound

vessels. Photo credit: The Cannery.

Architect Vani Bahl, Principal ARCRIAM Associates, has worked on design and research projects in her

native India and in the United States. Her work includes hotel design and planning, campus planning,

housing projects, vernacular architecture, and historic preservation.

1. Leadership in Energy and Environmental Design, Green Building Rating System, developed by the United

States Green Building Council.

2. Building Research Establishment Environmental Assessment Method, established in the UK.

3. United Nations World Tourism Organization.

increased tourism, progressive management plans should be established to formulate

limits of acceptable change due to impacts of tourist flow on physical and cultural

integrity, and intrinsic life style of host community. All sustainable development

strategies should be directed towards benefiting the host community at all levels

through education, training, job opportunities, socio-economic life style upgrades,

ensuring that their cultural integrity is not degraded.

Architecture of old buildings is a living text book of both climate and energy sensitive

design, and cultural lessons. Do we wish to erase the link by dumping the stone

that has witnessed passing phases of humanity into some land-fill site? Or, is it truly

“green” to avoid the landfill and grind up community memory into bulk aggregate?

When do we start to value real architecture above a consumptive fascination

with mere newness and fashion?

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PLANNING FORSUSTAINABLE CONSERVATION

When the unfinished Anegundi Bridge at Hampi, a new construction causing

much distress to the conservation team there, collapsed recently, the

consultant shared the ‘good news’ with the conservation community, saying nature

gave a good answer to the ‘mistake’ being made in the name of development.

Yes, indeed, God has been rather kind to heritage in India. The roof of the Tarapore

Montessori School building in Hyderabad collapsed within seconds after the last

student walked out of the room in the evening, sparing loss of lives and injuries.

It is sheer good luck for the conservation field that a chip of the ceiling fell on the

feet of Dr. Haripriya Rangarajan, wife of the then Governor of Andhra Pradesh, at

their official residence Raj Bhavan in Hyderabad a few years ago. With due regard

to the first lady who was slightly injured, this incident served to make the Governor

initiate a good scientific study of heritage buildings.

It is a fact that though these freak incidents of nature have brought good luck

to heritage buildings, they donot add to the credits of conservation efforts by

professionals and that we donot lie back and pray for storms, hurricanes and

torpedoes to sweep away wrong developments and inactions.

The Indian conservation movement has seen a definite growth in the last two

decades, both in terms of number of people fighting for the cause as well as

the number of places where there has been considerable impact. There are more

policies and also more projects. But these efforts still remain sporadic and random

rather than uniform.

This is evident when we ask a few questions.

Are the on-going conservation efforts evenly distributed geographically across the country?

If there are a number of projects generated in one area, does it imply that there

isn’t any heritage worthy of preservation in other areas? Are the provision of

conservation infrastructure and expertise commensurate with the conservation

needs of an area?

As conservation theory goes, the rich heritage of any country should be inventoried

at national, state and local level and their historic, architectural and other values

are to be assessed and graded. Conservation needs of each place/area/building

are assessed. It is then that conservation projects are prioritised for investment

Diagrams: Courtesy the author

Vasanta Sobha calls for the formation of an institutional body which would take care of the health of heritage after

it is conserved.

and intervention. From this theoretical perspective, the present conservation

boom in India is still in the form of spurts of efforts initiated by passionate

individuals/groups at different places and not as a comprehensive policy, planning

or programme of the country.

PLANNING FOR SUSTAINABLE CONSERVATION

From the days of the 19th century Archaeological Acts of the country to this day,

conservation of monuments and historic buildings is structured independent of

the mainstream planning policies and institutions in India. India works through

a three-tier planning system of national, state and local levels, with district level

as an intermediate planning unit, which has a defined functional framework

and revenue flow mechanisms from level to level. The Town Planning, Urban

Development, Municipal Corporation, Municipality Acts/Organisations are made

for preparation of Master/Development Plans, their implementation, provision and

operation of services etc. at the local levels, where heritage buildings are located.

For many years, the Master Plans followed the ‘Urban Renewal’ approach to deal

with old parts of cities/towns and prepared ‘redevelopment’ plans. Depending on

the physical condition and state of preservation, the old areas were either given the

treatment of ‘clearance’, ‘rehabilitation’ or ‘conservation’. Historicity, architectural/

urban character, values etc., were not necessarily considered, but for the occasional

sensitive planner who took interest in these aspects while dealing with planning

issues. Around 1980s, the concept of ‘listing of historic buildings’ and demarcation

of ‘heritage precincts, and their inclusion in the master plans was introduced at

the local levels in different cities in India. The era of policies for heritage regulations

has begun and separated inner core cities from mainstream planning.

BEYOND POLICY…

The United Nations Centre for Human Settlements (UNCHS Habitat) and the

United Nations Environment Programme (UNEP) through the Sustainable Cities

Programme (SCP) defined ‘Institutionalisation’, for Environmental Planning and

Management, as something “ ...to be absorbed and integrated into the institutions

and normalisation of the city, with the SCP ideas being accepted and acted upon.

It means that the activities of the SCP process will have become normal and

routine activities of the various organisations and interested groups. It means the

new practices of environmental planning and management will be carried on and

sustained, no longer dependent upon the initiative of a special project”.

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1. Planning tiers revenue flow in India.The making of the Archaeological/Ancient Monuments Acts have led to the creation

of new independent establishments of the Archaeological Survey of India and

the State Departments of Archaeology, for taking up conservation, maintenance

and management of the Protected Monuments under their jurisdiction. These

organisations have in-house expertise consisting of not only archaeologists,

engineers, chemists and administrators, but also seek support of architects and

conservators, whenever required. The organisations have the necessary laboratory

and construction infrastructure for taking up large-scale conservation works.

Over the last three decades, many places in India have not only initiated ‘Listing’ of

historic buildings locally but have made heritage policies and regulations and have

at some places, integrated them into statutory Master Plans. Realising the role

of trained conservation personnel, various Municipal Corporation, Municipalities,

other local bodies are seeking consultancy services from architects and engineers.

But the efforts for creation of infrastructure and establishment in support of

conservation implementation end here. Conservation of historic buildings not

only requires heavy investment, infrastructure and equipment, but also sourcing

of materials and skills, which are extinct and no longer available in the market.

The conservation movement in India cannot be comprehensive, complete and

sustained unless these support systems are created and made available to the

private conservation practitioners

TIER 1: Government of India

UrbanDevelopment

Planning Commission under theChairmanship of the Prime Minister

N Plans/ Five Year Plans / Annual PlansSector wise priori es & targets

SECTORS: Agriculture, Employment, Environment& Forests, Health, Mineral, Industry, Infrastructure, Rural

Development, Science &Technology, Social Jus ce, Others (ns & IT , Environment &Forests, Power

&Energy, Women Empowerment, Water Resources)

Budget allocato States & UTs BY

Gadgil Formula

District alloca

State Annual Budgets

Central Annual Budget & Revenues

Municipal Administr &Urban DevelopmentDepartment of Town & Country Planning

Culture, Tourism&

ArchaeologicalSurvey of IndiaTourism

OtherSectors

TIER 2: State Governments

Districts –Intermediate Planning Unit

TIER 3: Local Governments

Educ Culture & Tourism

Department of Archaeology & Museums

Departments of Tourism & Culture

Govt ofIndiaregional

in States

A toMunicipali es,

Corpo ons, UrbanDevelopment

Revenue from Govt of India Ministries &Departments funded schemes to Sate &Local Governments / any other agency.

(example: JNNURM)

Other sectors & departments including Roads& Buildings

NATIONAL PLAN

Budget alloca toCentral Government

Ministries State Revenue

TOWARDS INSTITUTIONALISATION….

The new conservation movement in India, preservation of historic buildings,

areas and cities – those other than the Protected Monuments – need suitable

establishments and institutional support for successful implementation and

long-term sustenance. If not new institutions, it is time we worked on ways

of integrating conservation into existing, mainstream planning systems and

institutions of the country.

According to the UNCHS /UNEP Sustainable Cities project, the institutionalisation

process includes changes on a number of levels:

(1) Building and strengthening institutional structures

(2) Changing or adjusting mandates

(3) Identifying and tasking “anchor” institutions

(4) Linking to strategic policy instruments

(5) Developing skills

(6) Modifying legal and administrative frameworks

(7) Providing funds to support expenditure & equipment

(8) Maintaining knowledge support and the learning process.

the gulf

In the early 20th century and post-independence period, unique systems were

adopted in Hyderabad for dealing with existing urban situations (renewal &

redevelopment of old cities).

The first one was the City Development Plan prepared by Sir Visweswaraya after

the city was devastated by floods in Musi River in 1908. The city was surveyed

and urban renewal/regeneration along with development plans were prepared. To

implement these proposals, a City Improvement Board, an entity separate from the

Municipal Corporation, was set up in 1912, which carried out works till 1940s and

its abolition and merger with the Housing Board in 1961.

The second one was the Quli Qutb Shah Urban Development Authority (QQSUDA),

a special entity in the name of the founder of the city in 1591, for the development

of the old city of Hyderabad. It has been set up in the 1980s. The QQSUDA, formed

as a society, is known to have carried out development works in the old city with

people’s participation and active involvement of politicians. But now, one can

see that the QQSUDA is barely alive and surviving, with dwindling budgetary

allocations by the state.

The period of the late 1970s-the early 1980s was the time when the concept of

‘listing’ of heritage buildings/precincts has started in Hyderabad. The buildings/

precincts listed by a report from the Hyderabad Urban Development Authority

have taken the shape of Heritage Regulations in 1995/1998. This is the time when

institutions started and ended with Commissions and Committees. The Urban Arts

Commission was constituted under the provision of AP Urban Areas Act, 1975,

which operated from 1976 to 1982, without any establishment and budgets.

With the notification of Heritage buildings regulations, a Heritage Conservation

Committee was formed in 1996, for sanctioning of modification/repair plans

on the listed buildings. In 2001, Rs. 50lakh was sanctioned by the Municipal

Administration & Urban Development Department of the State Government to

the Heritage Conservation Committee as an initial contribution for setting up a

Heritage Fund. The money is yet to be released.

The city of Hyderabad then had a Municipal Corporation covering a core area of

167sqkm, surrounded by 10 Municipalities. These were merged in 2007, forming

a Greater Hyderabad Municipal Corporation (GHMC). The limits of HUDA were

extended and a new Hyderabad Metropolitan Development Authority (HMDA) has

been formed.

The responsibility of the Listed heritage buildings and the Heritage Conservation

Committee are presently with the GHMC. As a positive development, the GHMC

made an Additional Commissioner in charge for Heritage and the Charminar

Pedestrainisation Project but creation of adequate technical staff in the department

and regular budgetary allocation is still due. As of date, neither the GHMC nor the

HMDA have special expertise or a department for conservation of heritage.

A maximum number of the 170 listed and thousands of unlisted heritage buildings

fall within the jurisdiction of erstwhile Municipal Corporation of Hyderabad,

74

2. Maps of Hyderabad showing past & present administrative jurisdictions of local bodies with

respect to location of heritage structures and areas.

3. Organisational Chart and Budget of Greater Hyderabad Municipal Corporation.

presently the inner core of both the GHMC and HMDA. These are under both public

and private ownership. Among the government agencies which are using the

historic buildings and responsible for their upkeep and maintenance the major ones

are the Roads & Buildings Department, Cantonment Board, CPWD, South Central

Railways and Osmania University, but none of them have in-house conservation

expertise apart from Architectural and Engineering and Planning wings.

GHMC and some of the other agencies have empanelled conservation architects/

specialists for providing advice and consultancy. But, conservation of heritage,

being an offshoot of the construction industry, needs many more hands and

materials than just architectural advice and conservation recommendations.

In the 19th century, a huge establishment was set up for the ASI, not only for the

‘survey’ of monuments but also for their conservation, maintenance etc. The same

was the case with the Nizam’s Archaeology department, whose jurisdiction spread

beyond the present day Andhra Pradesh, covering parts of Maharastra and Karnataka.

These organizations, with their establishment in scale, geography, investment,

manpower etc are functioning even today, for the conservation/upkeep of a few

thousands/hundreds of sites. It is time we focused on creating such support systems

for thousands of listed/unlisted heritage buildings at local levels

FURNITURE&FIXTURES(1.36)

STORMWATERDRAINAGE (127.50) BRIDES, FLY-OVERS

&SUB-WAYS (83.80)

ROADS & PAVEMENTS(494.21)

BUILDINGS (96.35)

LAND & LANDIMPROVEMENTS

(111.02)

UCD (1034.67)

WATER SUPPLY&SEWERAGE(18.11)

MULTIMODELTRANSPORT (110.20)

VEHICLES(24.45)

STREET LIGHTING(63.38)

MACHINERY&EQUIPMENT(18.11)

OTHERWORKS(0.85)

LAND & LAND IMPROVEMENTS(111.02)(5.08%)BUILDINGS (96.35)(4.41%)BRIDES, FLY-OVERS &SUB-WAYS (83.80)(3.83%)ROADS & PAVEMENTS (494.21)(22.63%)UCD (1034.67)(47.38%)MULTI-MODEL TRANSPORT (110.20)(5.05%)WATER SUPPLY& SEWERAGE (18.11)(0.83%)STORMWATER DRAINAGE (127.50)(5.84%)STREET LIGHTING (63.38)(2.90%)VEHICLES (24.45)(1.12%)MACHINERY& EQUIPMENT(18.11)(0.83%)FURNITURE & FIXTURES(1.36)(0.06%)OTHERWORKS (0.85)(0.04%)

CONCLUSION

Conservation in India needs strategic planning for combating the challenges of

development. It may be apt to have heritage as a part of the ‘Culture’ and ‘Education’

sectors of the government, but conservation of heritage is definitely not just creation

of school clubs, heritage walks and coffee table books. Conservation of heritage is

engineering and science. It needs as much investment and infrastructure as any big

construction project, if not more. The need for revival of dead skills and materials in

India is as essential now as it was for the SPAB in the 19th century in England.

While efforts by private groups, investors and individuals deserve to be applauded,

the need for a good governing policy and institutional framework and the role

of the governments should not be overlooked. Often, movements fuelled by

passion die down when the leading individuals/groups move on and, therefore,

institutionalisation of efforts is fundamental for sustainable conservation of

historic buildings.

Insititutionalisation is needed not only for the purposes of development of support

systems for facilitation of comprehensive conservation by experts but also for

formalisation and consolidation of the subject into the existing planning systems.

India operates on a three tier planning system, where there are established routes

for budget sanction and revenue flow, annually and by Five-Year and National

Plans. Establishment of institutions is important for chanellising automatic flow of

revenue for heritage conservation. Institutionalisation is also necessary for making

conservation sustainable in the long run.

It is important to understand the functioning of systems of planning, development

and governance in India and find ways to dovetail conservation into the mainstream

for its long term sustenance.

Vasanta Sobha Turaga is an M Arch AIIA AITP, Conservation Architect and an Urban-Regional Planner.

REFERENCES

1. Institutionalising the Environmental Planning and Management (EPM) Process, The SCP Source Book

Series, Volume 5, 1999, by United Nations Centre for Human Settlements ( UNCHS Habitat), United Nations

Environment Programme (UNEP), Sustainable Cities Programme (SCP).

2. Development Plan for Hyderabad, Director of Town & Country Planning, Hyderabad, 1967

3. INTACH Heritage Annual 1997: ‘Conserving Hyderabad’s Urban Architectural Heritage, 1976-1996’ by Dr.

Vasant Kumar Bawa; ‘INTACH – New Vistas’ by Mr. Shravan Kumar, former Chairman of Heritage Conservation

Committee.

4. City Improvement Board Annual Progress Reports, 1931 to 1942.

5. A.P. Urban Areas (Development) Act, 1975

6. City Development Plan, GHMC

7. ‘Hyderabad Master Plan Review- Preliminary Report’, Master Plan Unit, HUDA. 1990

8. Quli Qutb Shah Urban Development Authority – Memorandum and Articles of Association

9. Vasanta Sobha Turaga, unpublished theses and reports: ‘Colonial Heritage of Hyderabad: A Conservation

Strategy’, M.Arch, SPA, 1997; ‘Framework for Hyderabad Metropolitan Region: Metropolitan Regional Planning

in the Era of Globalisation- Theory, Relity, Practice’, AITP, ITPI, 2008; ‘Architectural Heritage of Hyderabad’ a

document prepared for Govt. of Andhra Pradesh, 2003.

10. Websites of Archaeological Survey of India, AP State Department of Archaeology & Museums, HUDA & HMDA,

GHMC and others.

Addl.Commissioner

Planning Projects

Addl. CommissionerSports, Social Forestry

&`Adver ements

Addl. CommissionerTranspor on,MMTS & others

Addl. CommissionerAdmin, Estates &

Legal

Addl. CommissionerFinance

Addl. CommissionerWorks & urbanHealth Mission

Addl. CommissionerHealth &

Addl. CommissionerHousing, Parks, IT &

Aasara

Addl. CommissionerElectrical

Addl. CommissionerUrban Community

Development

Addl. Commissioner,Heritage & Charminar

PedeProject

Greater Hyderabad Municipal Corpo on- Organi on Chart

Heads of DepartmentsCommissioners

Departments/Wings:

Engineering WingHealth WingTown Planning Wing

WingElectrical WingUrban CommunityDevelopment WingElec

Services:Property taxTrade licenceBirths and deathsTown Planning

Building permissions

Senior zens

SURVIVAL INSTINCTS

One of the most challenging international projects undertaken by the

Archaeological Survey of India (ASI) is the conservation of the Ta Prohm

temple in the World Heritage Site of Angkor. This project commenced in February

2004 and since then a team from India is working at the site. ASI is working in

coordination with the local Authority for Protection and Management of Angkor

and the Region of Siem Reap (APSARA National Authority) under the guidelines of

International Coordination Committee (ICC) set up by UNESCO. A multidisciplinary

integrated approach has been adopted by ASI for protecting the authenticity of this

monument and translating the theoretical base into practice. Professionals and

experts from the fields of archaeology, history, epigraphy, structural engineering,

hydrology, geology, geo-technology, arboriculture, botany and architecture are

working together to achieve the goals of conservation.

INTRODUCTION

This temple was constructed in 1186 AD by Jayavarman VII, who was one of the

Photographs: Courtesy the author

Laxmi Priya talks about protecting the tangible and intangible heritage of Ta Prohm temple in Cambodia, a

conservation project undertaken by the Archaeological Survey of India.

most illustrious rulers of the Khmer empire that ruled Cambodia from 834 AD

to 1431 AD. He was a great builder and a Buddhist monarch of the Mahayana

sect. He built this large monastic Buddhist temple as a Rajavihara, the ‘royal

monastery’ for his mother. The main deity in the temple is Prajnaparamita,

‘perfection of wisdom’ personified by the Mother of Buddha. This temple

functioned as a mini city supporting a population of 12,640 residents other

than the monks between the outer enclosure and the fourth enclosure wall.

The temple is concentric in plan, enclosed within an area of 1105m X 663m

having five rectangular enclosures and entrances in all the four directions. Two

moats are provided inside the temple complex and one has a causeway along

the east-west axis. There are numerous structures such as interconnected

galleries, shrines, pavilions and hall of dancers in the temple complex. The

temple is built of dry sand stone masonry with laterite core in the foundation

and has corbelled vaulted roof over the galleries and entrances. It is decorated

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Based on the above mentioned principles, a ‘Project Implementation

Programme’ was prepared by ASI and submitted to the International

Coordination Committee set up by UNESCO. This document integrates

the inferences, of al l the multi- discipl inar y studies conducted by various

exper ts, gives an over view of the temple complex and highlights the

signif icance of the temple. The recommendations, the conser vation

strategy and the action plan elaborated in this document are aimed at

protecting the signif icance of the monument, thereby translating the

theoretical basis into the implementation mode. The document was

examined by exper ts from ICC (UNESCO) and APSARA National Authority

and several discussions were held with them. As per their suggestions and

recommendations the document was appropriately revised and a “Revised

Project Implementation Program” has been prepared. Conser vation

works are currently being under taken based on the “Revised Project

Implementation Program”.

with Apsara figures, Naga canopies besides mythological figures and detailed

carvings. The principal decorative features seen are the images of Bodhisattva

and the four faces of Avalokiteshvara sculpted on the towers of the entrance

gopuras. The sculptures and reliefs in the temple complex reveal the myths

and legends associated with Mahayana Buddhism and episodes from the life

of Buddha such as ‘the great departure’ is carved on the walls.

The temple stands amidst a dense forest, engulfed by approximately 150 trees

of different species. It is popularly known as the ‘Tree Temple’ and visitors to the

complex experience this exceptional symbiotic relationship between the trees

and the monument. The most commonly found species is ‘Tetrameles Nudiflora’

locally known as ‘sponge’ tree which stands on various structures in the temple.

The project aims to conserve this imposing unique coexistence of the trees and

the built heritage and pass on this legacy to the future generations.

THE CONSERVATION STRATEGY

The conservation strategy revolves around the fundamental concept of

conservation of both the natural and built heritage. Guiding principles for

conservation and restoration of the Ta Prohm temple complex which are

framed around the concept of preservation and restoration as advocated in

the Venice Charter and Nara Document of Authenticity, are as follows:

a. Interventions will be minimum and shall be undertaken to improve the

structural integrity of the built heritage.

b. No hypothetical restoration shall be carried out.

c. New stones , wherever required, will be dressed and carved to match with

the original, but at the same time should be identifiable on close look.

d. No historical evidences will be damaged in the process of conservation.

e. All interventions shall be undertaken in consultation with ICC (UNESCO)

and APSARA National Authority.

f. The stipulated methodology approved by UNESCO shall be adopted.

g. All interventions shall be carried out under the supervision of trained,

experienced archaeological conservation professionals.

h. All inter ventions shall be completely documented so as to facilitate

future inter ventions.

1. The Ta Prohm temple at the World Heritage Site of Angkor in Cambodia

2. The symbiotic relationship between the trees and the temple.

3. The conservation strategy revolves around the fundamental concept of conserving both the

natural and the built heritage.

the gulf

3

2

THE IMPLEMENTATION OF THE PROJECT

The three pronged approach adopted by ASI to implement the conservation

works aims at addressing the issues of structural stability, protecting the

trees (natural heritage) on the site and ensuring the safety of the visitors.

Another impor tant component of the project, identif ied by the exper ts is

to remove the water stagnation in the temple complex.

The civil engineering and structural engineering department of Indian Institute of

Technology, Chennai was involved in the study of the soil mechanics, foundation

and structural engineering aspects of the temple. The hydrological studies were

entrusted to the engineers from Water and Power Consultancy Service, India

Ltd. (WAPCOS). The horticulture department of ASI and scientists from Forest

Research Institute, Dehradun have carried out the botanical and arboriculture

studies of the trees. The archaeological investigations and studies are being

conducted by local Cambodian archaeologists working closely with the ASI team.

Five locations in the temple complex have been proposed for undertaking the

conservation and restoration works. Work is currently going on in two locations in

the temple.

The study repor ts and the proposals are submitted to the International

Coordination Committee (ICC) and the APSARA National Authority for

their review. A technical presentation is made during the ICC technical

session held each year. There is a consistent effor t to bring al l the exper ts

together so that the guidelines set by UNESCO are adhered to and work

is carr ied out in accordance with the advice of ICC and APSARA National

Authority. The technique of anastylosis (as mentioned in the Venice

char ter), that is, reassembling of the exist ing dismembered par ts is

being adopted for under taking conser vation works on site.

The sal ient features of the project are as fol lows:

a. Documentation is a key component of this exercise. Prior to the

commencement of conser vation works, a thorough documentation of

the temple was under taken using the technique of laser scanning.

Conser vation works that have been completed are also being

documented. It is a continuous ongoing exercise.

b. Material testing was carried out to understand and match the

proper ties of sandstone and laterite stone used in the temple and the

quarr y adjacent to the temple so that new compatible stone is used

in the restoration works.

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4. One of the dilapidated structures in the complex.

c. Structural analysis was accomplished by f inite element modell ing and

wind analysis to understand the various forces acting on the structures

which were causing structural fai lure of the various components of

the temple.

d. Geotechnical studies were conducted through tr ial pits to understand

the nature of the foundation soil and its composit ion.

e. Ground Penetrating Radar Sur vey were used to map the movement

of tree roots under the soil so that the tree roots are not damaged

during archaeological investigations and conser vation activit ies.

f. Arboriculture studies were under taken to prepare detailed inventor y

of trees and prepare a conser vation strategy for protecting the trees

in the temple complex. Detailed study of 131 trees within the four th

enclosure was under taken. It was found that the age of the trees

ranged from 80 years to 120 years. The trees were categorised as low,

medium, high and ver y high r isk categor y and twenty two trees have

been identif ied as belonging to the ver y high r isk categor y

g. Monitoring systems have been installed in the temple to monitor the

t i lt, displacements, cracks, etc and provide information about the

structural behaviour of the various components of the monument.

h. Hydrological studies were conducted to understand the topography of

the area along with metereological studies, f lood control and drainage

studiesy, and hydro- geological studies. A trenchless technology has

been suggested for addressing the issue of water stagnation in the

temple complex.

i . Temporar y Reversible Inter ventions: To faci l i tate visitor circulation

and ensure the safety of the visitors, nine locations in the temple

complex have been proposed for temporar y reversible structural

inter ventions. The temporar y reversible inter ventions have been

proposed to suppor t the dangerously perched stones and prevent

the collapse of the structure due to tree -root action. Suppor ts are

provided in the form of props and trusses designed to counteract the

various forces acting on the built form.

This project has highlighted the impor tance of coordinated effor ts and

effective communication between all the professionals involved in the

f ield of conser vation to bridge the gap between theor y and practice and for

its successful implementation.

Lakshmi Priya has received her Masters in Architectural Conservation from School of Planning and

Architecture (SPA), New Delhi. She is currently working as a conservation consultant with Archaeological

Survey of India at Delhi and is a visiting faculty at her alma mater.

NOTES

1. MOU signed between Archaeological Survey of India and the Authority for Protection and Management of

Angkor and the Region of Siem Reap in 2002

2. Coedes George, Articles sur le pays Khmer, EFCO, Paris –’La stele de Ta Prohm’, The Indianized States of South

East Asia, (Honolulu, Hawaii press, 1968)

3. David L Snellgrove, Khmer civilization and Angkor, Orchid Press, (Bangkok 2001)

4. Ta Prohm Temple, A Conservation Strategy, Archaeological Survey of India,, 2006

ACKNOWLEDGEMENTS

This paper is based on the contents of the publication, ‘Ta Prohm Temple - A Conservation Strategy’ published in

November 2006. The contents for this publication were prepared by me, under the guidance of the Director General,

ASI and assisted by the ASI team and the multidisciplinary team working on this project. I was also entrusted

the responsibility of the preparation of the ‘Project Implementation me and the ‘Revised Project Implementation

Programme’ assisted by the ASI team working on the project. The photographs have been procured from the ASI

team at Cambodia and the drawings have also been prepared by them.

REFERENCES

ASI Publication, M.M.Kanade, T.Lakshmi Priya, Ta Prohm temple- A Conservation Strategy, (New Delhi-2006)

B.Narasimhaiah, India’s Contribution in Conservation 1986-1993, Angkor Vat, 1986-1993, MASI, no 91(New Delhi 1994)

Briggs, L.P., The Ancient Khmer Empire, White Lotus Press, (Bangkok 1999)

Chakravarti, Adhir, Royal Succession in Ancient Cambodia, Asiatic Society Monograph, (Calcutta 1982)

Coedes George, Articles sur le pays Khmer, EFCO, Paris –’La stele de Ta Prohm’, The Indianised States of South East

Asia, Hawaii press (Honolulu, 1968)

David Snellgrove, Angkor Before and After, a Cultural History of the Khmers, Orchid press (England, 2004)

David L Snellgrove, Khmer civilization and Angkor, Orchid Press, (Bangkok 2001)

Freeman Michael, A guide to Khmer Temples in Thailand and Laos, (Bangkok 1996)

Gourango Singha, 3D laser scanning survey at Ta Prohm,

www.gisdevelopment.net/ magazine/years/2004/jun/3dlaser.asp

Hall, D.G.E., A History of South East Asia, Macmillan Press (London 1955)

Japanese Government Team for Safeguarding Angkor, The Master plan for the Conservation and Restoration of

Bayon complex, (June 2005)

Jean Laur, Angkor an illustrated guide to the Monuments, English Language edition, Flammarion (2002)

Mahesh Kumar Sharan, Studies in Sanskrit Inscriptions of Ancient Cambodia, Abhinav Publications, New Ed edition

June, India (15, 2003)

Nicholas Tarling, The Cambridge History of Southeast Asia: Volume 1, from Early Times to C.1800, Cambridge

University, (Singapore Press 1994)

Michael D.Coe, Angkor and the Khmer civilization, Thames and Hudson, (United Kingdom 2003)

Michael Freeman and Claudes Jacques, Ancient Angkor, River Books Ltd., (Thailand 2003)

Nick Ray, Lonely Planet Cambodia, Lonely Planet, (August 2005)

R.C.Majumdar, Hindu colonies in the Far East, General printers and Publishers Limited, (Calcutta 1944)

R.C.Majumdar, Inscriptions of Kambuja, The Asiatic Society, Monograph series Vol VIII, (Calcutta 1953)

Sarkar H.B., Cultural relations between India and South East Asian countries, (Delhi 1985)

Vickery, Michael T, Cambodia after Angkor, Ph.D Thesis, (December 1977)

Vittorio Roveda, Khmer Mythology Secrets of Angkor, (Weatherhill 1998)

Vittorio Roveda, Sacred Angkor The Carved reliefs of Angkor Wat, River Books Co.Ltd, (Thailand 2003)

Woodward ,Jr.Hiram W, Practice and belief in Ancient Cambodia: Claudes Jacques , Angkor and the Devaraja

question ,Journal of South East Asian Studies, (Bangkok, June 2001)

Aphisit W., History of Cambodia, Cambodia-Angkor Vat, Travel Professional, www.cambodia-travel.com.

Photographs: Courtesy the author

1

FIXING TIME IN SPACE

Meenakshi Jain elaborates the various measures

taken to preserve the ingenuous astronomical

observatory Jantar Mantar, Jaipur.

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HISTORY AND BACKGROUND

Jaipur is one of the most famous cities of India, romanticised by its

pink colour. The city was commissioned by Sawai Jai Singh-II in 1728 as an

alternative capital to Amber. His fascination and involvement with astronomy,

astrology and architecture are well manifested in the making of Jantar Mantar.

Jai Singh was aware of the Arabic instruments and their limitations. He was

also in consultation with experts in India. India’s intimate connections with

Persia, the Arab world and further west are, of course, well-chronicled.

The complex of Jantar Mantar is part of the central institutional core of Jaipur.

Studies on site and archival material suggests that it was probably a part of a

court of the city palace and not separated as it is now. Today the approach to

Jantar Mantar is through a road carved out on its northeast corner.

The 16 Yantras constitute the primary focus of Jantar Mantar. The fantastic

agglomeration of sundials has been described as “the most realistic and

logical landscape in stone. Its 16 instruments resemble a giant sculptural

composition.”1 They seem to be placed at a random distance from each other

occupying a total area of 1,89,035sqm. They were organised according to

the celestial configurations depending upon their function. Apart from the

Yantras, there are visitor amenities, the landscape – pathways, trees and

gardens, railings, services and temples in the complex. It is very clearly

established that Jantar Mantar is not a whimsical agglomeration of form and

geometry but a meticulous construction of scholarly intent.

The Yantras are simple geometrical forms in stone masonry. These forms

allude to platonic solids. They can be understood as a system of supports

1. Lead infill had come off from the marble pieces.

2. Damage due to water runoff.

3. Doubly curved marble pieces lead infill had come out.

2

3

LAYOUT PLAN – JANTAR MANTAR, JAIPUR

the domain

like arcaded walls with steps, the measuring elements like the Gnomon or

Polos that cast shadows and the surfaces on which the calibrations are made.

The instruments are of varying sizes depending upon their functions. Each of

these instruments is at different levels of accuracy showing a high level of

experimentation going on at the time. Markings were made on a very hard

and high quality marble that has borne the brunt of weathering and human

touch so far. These markings were inlaid with lead for precision. The marble

pieces had all been finely polished, further enhanced with time and are about

three inches thick. They were sized, dressed and curved precisely, often in two

planes. They are evidence of the skill and high quality artisanship available at

the time. The Yantras were very accurate in three dimensions.

The Jantar Mantar deteriorated very fast and by the end of the 19th century,

only ruins and foundations were found. Maharaja Ram Singh undertook

the task of reconstruction in 1901 and what we documented in 2005 was

largely this reconstruction. Most crucial of his contribution is replacing the

plaster calibrations on the instruments with the engraved stones seen today.

The floorscape of paved paths and lawns in-between the instruments in its

present pattern is not historic. However, some variations in soft and hard

landscape seem to have existed. The trees have grown and matured over time.

The boundary wall on the northwest is also a much later addition. Presently,

4

5

6

7

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4. A larger entrance plaza accommodating the visitors and some other yantras after conservation.

5.Dakshina bhiti yantra with high contrasting parapet which prevented the reading of the

callibration.

6.Flaking.

7. The parapet of the stair was removed from the Dakshina Bhiti yantra which now allows the

callibration.

8.Disha Yantra before conservation, also known as Jai Singh’s seat..

9.Investigating below the surface in the disha yantra.

10. Full concentric rings were found after investigations in the Disha Yantra.

the historic connections with the City Palace and other parts of the core are

all but lost.

SIGNIFICANCE

Jantar Mantar’s significance lies not only in its architectural presence,

but also as a representation of the knowledge of the times in the fields of

astronomy, mathematics and geometry. It is a link in a worldwide network

of observatories of ancient times. It is by far, one of the most accurate of

those observatories and is a visible record of the experimentation of the times

to improve readings of planetary and other cosmic movements. The fields

of astronomy and astrology as perceived in contemporary society were not

distinct, but were intimately connected.

By its very scale and magnitude, Jantar Mantar was also an assertion of royal

power and access to knowledge. Simultaneously, the scale demanded the

creation of a public realm, though controlled. It also gives clues about the

transfer of intellectual knowledge in the 18th century.

CONDITION BEFORE CONSERVATION IN 2005

Damages on the site can be broadly categorised as those to the Yantras and

to the elements like landscape, other buildings, services etc. Within these

broad categories, there were damages due to weathering, due to human

interventions like vandalism, incongruous structures and due to ageing

of material. Combined, they presented a picture of general apathy. The

monument was standing mainly because of its own strength of construction.

Some structures had deteriorated greatly while in some scales and markings’

infill were affected by abrasion. It was also unsafe for visitors due to

inadequate railings.

The lawns were endangering foundations of the Yantras and existing structures

from water seepage. Efflorescence and dampness were a problem due to which

ugly patches appeared on the surfaces. If left unchecked, the efflorescence

would have caused further damage to the plaster and eventually to the stone

beneath. The encroachments, congestion, parking facility and obstacles in

the form of new structures, erection of transmission towers endangered the

historic site. Inadequate funds and manpower become the major constraints,

causing hindrance in maintenance, visitor amenities, signages, parking,

illumination etc.

CONSERVATION POLICIES AND APPROACH

Conservation is a multi-faceted, all inclusive and holistic program. It included

preservation of the historic, tourist management as well as addition of

facilities, without disturbing the Yantras in any way. The spirit of minimum

intervention was the guiding principle with no deviation to the form, location

and material of the Yantras. All repair and restoration was considered with

due respect to historic ambience.

Tourism in India is just beginning to acknowledge the significance of proper

management of heritage monuments for their longevity and ambience.

6,81,615 tourists visited Jantar Mantar in 2005–2006. Thus, tourism held a

valuable key to the success of the conservation program. It was the revenue

generator, crucial for regular maintenance, but was also damaging to

the Yantras. The policy here was to encourage people to learn more about

the science involved in the Yantras and not just view them as objects of

fascination. Respect would lead to care.

Services were a necessity to accommodate the present milieu. They

were discreetly inserted with due consideration to both, the Yantra and

contemporary needs.

CONSERVATION ACTIONS

a. Structural damages required immediate attention. They were repaired and

retrofitted as required.

b. Surface plaster was removed where it was fragile and likely to be dangerous to

people. It was re-done in lime and natural additives gave a weathered hue. At

other places, the plaster was stabilised.

c. Flaked and eroded stones were replaced.

d. Drainage system was opened, cleared and re-connected for rainwater run-off

thereby protecting the monument for longevity. An overall plan was developed

through documentation and inferences.

e. The lead infill in the calibrations was redone.

f. Staircases were repaired so that the upper levels of Yantras and terraces

are approachable.

g. Graffiti and garbage is now managed by a professional system and penalty

is proposed.

h. Railings along the pathways were removed. New railings were placed around

the Yantras, so that visitors’ movement is not hampered and the Yantras

are protected.

8 9 10

The project envisages the development of Jantar Mantar into a

world-class monument. The nature of the monument is such that it can be enjoyed

from a distance. Simultaneously, the place must increase the dwell-time of the

tourists. Adequate amenities, and related activities like a visitor facilitation center

cum musuem, along the lines of a sundial museum of the world would be a step

towards that. The development of an Astronomical Society will be considered. These

activities contribute towards the continuation of traditional knowledge that is

endangered – very few people can presently read the dials. The conservation

policy thus looks, not only at the built form, but also the embedded

cultural heritage.

i. All incongruous later additions were removed, so that proper reading of the

sundials is possible.

j. Many small shrubs have been removed for clarity and visibility of the Yantras.

k. End walls were reconfigured to historic ambience. The temple side

was opened.

l. Uneven flooring re-laid in proper slopes.

m. The movement of people across the Yantras was critical to both, the

preservation of the Yantras as well as to their experience. The conservation

strategy reworked the tourist movement. It is proposed to open the historic

gates and thus re-open the historic movement across the monument.

n. Audio guide to facilitate transfer of the knowledge has been proposed.

Meenakshi Jain has studied under Kahn at Pennsylvania for her Masters in Architecture. She teaches at

CEPT, Ahmedabad, since 1971, in Architecture and Urban Design. Housing and conservation of historic

buildings has been one of her major interests.

11. Great Rama Yantra detail.12. Narivalaya Yantra before and after conservation.13. Jai Prakash Yantra.

11

12a

13

12b

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1

1. Jaisalmer fort showing a small temple below on left near the fort wall – an encroachment

as per conservation but now an essential part of the social-religious structure.

NEGOTIATING PAST IN PRESENT

Photographs: Courtesy the author

Looking beyond simply the physical restoration of old dilapidated structures, Shikha Jain tries to address the

problem of preserving living heritage through examples of the fort of Jaisalmer and the City Palace, Jaipur.

INTRODUCTION

India and more specifically, Rajasthan presents some of the most unique

issues that the contemporary conservation discipline has to deal with.

While theoretically, conservation of built heritage often rests on the revival

and restoration of structures that are dilapidated or in disuse; in India we

come across situations where built heritage has been continuously in use for

centuries. In such situations, communities have been living in the recently

notified ‘heritage area or buildings’ since years and have subsequently

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evolved indigenous methods and norms for protection and survival of their

heritage through various times. To prescribe conservation guidelines in these

areas as per recently established Eurocentric norms may itself tantamount to

an intervention. Clearly, India needs to set its own guidelines that integrate

indigenous circumstances and continuing traditions in an increasingly

global context of conservation. Conventional conservation and its conflict

88

with ‘living heritage’ or the ‘continuity value’ that needs to be increasingly

recognised in Indian context is best exemplified in two case studies from

Rajasthan, presented in this paper.

THE FORT AT JAISALMER

Probably one of the oldest living forts with people residing in it for the past

nine centuries since its establishment around 1156 AD, it currently houses

about 2700 people in about 367 residential and commercial properties. A

monument of national significance, the site has multiple stakeholders

such as Archaeological Survey of India, Rajasthan State Government, local

municipal authority, the royal family and local residents. However, the lack

of an integrated approach amongst these organisations and insensitivity to

the tradtional water and sewage systems is what may have possibly led to a

perpetual loss of the country’s most significant heritage.

The fort has been facing serious structural threats since one of the bastions

caved in during the heavy monsoon flooding in 1999. Initiatives by World

Monuments Fund (WMF) and Archaeological Survey of India (ASI) since then

involved geotechnical investigations carried out by Geological Survey of

India (GSI) with the architectural and historical survey conducted by Bombay

Collaborative. The project resulted in recommendations with respect to the

outer walls, bastions and slopes of the Jaisalmer fort. While the fort has been

a subject of studies and reports for the last two decades, the WMF-ASI report

in 2008 entails the first scientific documentation carried out for the Jaisalmer

fort till date. However, its focus area was limited to the walls, bastions and

slopes of the site which is essentially the jurisdiction of ASI. The most crucial

fact established in the report was identification of the failed infrastructure as

the major threat to the fort and the hill.

Though the responsibility of sewerage and drainage infrastructure comes

under the local municipal corporation, the sanction for this as well as for

any modifications to the houses inside requires approval of ASI. There are

practical issues in satisfying this condition both at ASI and the local level;

consequently leading to illegal encroachments by impatient residents that

has burdened the already stressed fort structure.

The current project ‘Heritage Infrastructure for Jaisalmer For t’ under the

Rajasthan Urban Infrastructure Development Project (RUIDP) finally

addresses the crucial issue of failing infrastructure within the Jaisalmer for t.

The proposal for heritage infrastructure of the for t, still under review is a

result of a consultative process between experts, ASI, WMF, RUIDP, Jaisalmer

Municipal Corporation and an on ground dialogue with the for t residents.

While ASI is concerned about the increasing commercial activity and hotels

in the for t that may have led to the extra load and failure in the previous

infrastructure; the hoteliers and residents are now equally concerned about

their survival and the effectiveness of the new infrastructure. They have

verandah

house

soil settlement

street mori

waste dumping area

6” dia sewer pipesewer line junction leakage,

water mixing with soil

soil & solid wastes

sewer line

cracks in manholes

manhole overflow

solid waste blocking

sewer pipe

walkway

open steel cover manhole

SECTION SHOWING THE PROBLEMS IN DRAINAGE

2. Lakeside view of the City Palace Complex, Udaipur where much of the traditional fabric has

remained intact even in the absence of a formal conservation approach.

come to terms with the fact that encroachments need to be removed and,

are themselves requesting the administration for heritage bye-laws to guide

changes in their properties.

Since Jaisalmer For t comes under the administrative purview of multiple

authorities, the biggest challenge is to synergise the design, implementation

and long term maintenance of the for t amongst these. It is not so much the

plan documents and the policies that will make a difference here, but their

acceptance by the locals, phase-wise monitoring and implementation by the

government and long term maintenance by the locals and the authorities.

THE CIT Y PALACE COMPLEX, UDAIPUR

As a contrasting case to Jaisalmer is the City Palace at Udaipur, another living

heritage site of equivalent significance but, exclusively maintained and reused

through a Trust (Maharana of Mewar Charitable Foundation) created by the

royal family. Managed by one of the oldest surviving royal dynasties of the

Rajputs, it is an excellent example to understand the evolving strategies in

heritage management through changing Indian conditions from pre to post

independence scenario. The recent Conservation Plan preparation of the City

Palace Complex, Udaipur is twice funded through the Architectural Planning

Grant by the Getty Foundation, LA (2005-07; 2008-09). The Conservation Plan

along with all secondary plans – Use Plan, Interpretation Plan, Environmental

Plan, Risk Management Plan and the Cultural Heritage Tourism Plan prepared

by a multidisciplinary team present an exhaustive planning as per the

prescribed international norms for heritage conservation.

While preparing the plan document, several concerns inherent to the site

specifics were identified and the unique characteristics were identified

in its ‘continuity value’. The site has seen continued patronage of the royal

family since centuries. With it’s pre-independence (administrative and

residential) role coming to an end with democracy; the custodianship of the

site continued under MMCF as a foundation. The continued custodianship

reflects the way the site was used, maintained or taken care of, using the

best known contemporary approaches as well as a continuity of traditional

processes. Few traditional craftsmen associated with the royal family are retained

over generations enabling this continuity. The traditions that were associated with

the life of the royal family such as the annual celebration of regal festivals continue

to have citizen’s participation even today. The religious spot of Dhuni Mata, the

2

The author is Director of DRONAH and currently involved as Senior Heritage Expert for Heritage

Infrastructure Project, Jaisalmer Fort, GoR and consultant to the Maharana of Mewar Charitable

Foundation, Udaipur.

3. Placing kalash during restoration of Naqqarkhane ki Chatri taken as a pilot project to

establish policies foe the conservation plan City Palace Udaipur.

4. A closed well inside the fort.

centuries of association with the site, it becomes essential for the conservation

professionals to first engage with the site and understand it in its entirety, before

deciding as to what extent the proposed theory (plans, frameworks, guidelines)

needs to dialogue with the on-ground situation (stakeholders, use centuries old

traditions of conservation). The most crucial aspect of a successful conservation

plan is its acceptance and ownership by the local stakeholders. Conservation

practice specifically for mega living heritage sites of this nature cannot be merely

judged by exhaustive documentation and reports created in a few months, even

though these are essential prerequisites for any conservation work on site. It is

only the long term implementation, maintenance, project impact and subsequent

adaptation of the plan through years that can determine its true success. Theoretical

frameworks often need to be tested and evolved through demonstrative pilot

projects on these sites that help both the stakeholders and professionals in

establishing the appropriate conservation methodology for the site.

90

point of origin of the palace complex continues to be revered with the lighting

of the flame. The royal family has continued linkages with the site as patrons and

users of the site. The temples within the complex are worshipped by the royal

family till today and royal ceremonies are still carried out in the ritual courtyard of

the City Palace complex.

This continuity value can be read and appreciated as the ‘tradition’ and ‘cultural

association’ that had kept the City Palace complex intact till 2005 even in the

absence of a formal conservation approach. The continuity of use and adaptations

to suit the needs of the time by the custodians has enabled the sustainability of the

resource. What is exceptional and of importance in the City Palace complex is the

‘process’ that has evolved over generations around the unique site with continuous

exchange and interactions of space, place and people thereby becoming an

established mode of practice. The plan making for the site records the dialogue

between theory and practice on the site and negotiations between age old

traditions and new concepts of conservation for the site.

Hence the plan aims at an approach that not only results in effective conservation

of the site but also creates a dialogue between the traditional practices and

present conservation theories as well as contributes to a much needed initiative of

reinforcing the national charters in the Indian context.

CONCLUSION

Both case studies advocate a value based, process oriented conservation planning

that balances theory with practice. In such situations, where stakeholders have

3 4

INTEGRATED CONSERVATION AS PREFERRED DEVELOPMENT POLICY

INTRODUCTION

‘Conservation’ is often thought of as being

nostalgic and stylistic; the concept is romanticised

and confused with ‘preservation’ by both public and

professionals. The stereotypical impression of a

heritage conservationist is most often a khadi-clad

educated professional, who is anti-development

and anti-progress. Amongst conservationists it is

more about ‘managing change’, ensuring ‘continuity’

and ‘recycling’ of old buildings by adaptive reuse in

an environmentally conscious manner.

The value of India’s vast cultural inheritance has been

overlooked in an era of ‘modernisation’, growth and

urban development. We need a different development

model, ‘which would not polarise the situation but

would reconcile the imperatives of tradition and

modernity’ (Menon 1989:3). Gunnar Myrdal opined

Photographs: Courtesy the author

Architect Poonam Varma

Mascarenhas splits apart the

meaning of conservation and

preservation by laying out principles

for preserving our rich past.

that India should have ‘modernising ideals but indeed

not follow modern solutions’.

Sir Bernard Fielden (1987) summarised the

dilemma thus: “the situation of historic centres

in developing countries is more serious because

urban conservation planning is low priority

compared with modernisation.” He suggests that

one way of making it high priority is to conceive

of conservation (managing change) as a preferred

form of development.

Poor communication between the decision-making

disciplines of planning and conservation is the single

largest factor hampering sustainable development.

Our policies are reactive, not pro-active. When urban

conservation, urban planning and urban tourism

are pursuing parallel courses of development, the

experts directing them rarely communicate. Tourism

development policies are often contradictory

to heritage conservation, while infrastructure

policies are seldom informed of the imperatives of

either. Besides, local community participation in

decision-making is virtually non-existent.

It is proposed that conser vation-led urban

development can potentially enhance the

historic qualities of an area, sustaining the ‘sense

of place’ as a key constituent of contemporar y

living environments.

HERITAGE CONSERVATION AND URBAN

DEVELOPMENT

An illusion of modernism has influenced

the development and planning policies in

post-independent India.

1. Contexual sensitivity! – what's that?

2. Weapon of mass destruction – FAR 200.

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2

Comparing the last decade to the earlier ones, there

have been a phenomenal number of inputs from many

disciplines and organisations to make cities better

places to live. Yet one mostly encounters degradation

of environment. Is it the diversity of cultures within

India or the coexistence of the past and present, that

confuses the plan policies? Or both?

Clearly, India needs a different development model

which reconciles the imperatives of tradition

and modernity.

We need urban planning policies that recognise

the need for ‘evolutionary process of development

through a series of negotiated decisions between

the planner and the planned’ (Menon). Rooting

development initiatives within cultural parameters

could generate a mechanism of reconciling the often

contradictory demands in a living environment.

This necessitates a planning approach that includes

voluntary agencies and citizen participation

in the process, thereby ensuring transparency,

and safeguarding government servants from

political manipulations.

The evolving saga of Regional Plan Goa 2011 to 2021

is one example wherein the public had to step in and

claim their right to be involved with planning, in line

with the 73rd and 74th Constitutional Amendments,

amidst strong resistance of the government and its

policy dischargers. Such activism is a deterrent in the

long run and is increasingly becoming the norm, out of

sheer need of people to feel secure in their own land.

The main principles and objectives for conservation

of our heritage rich areas :

For the conservation of a historic town to be most

effective, it should be an integral part of a coherent

policy of socio-economic development, and of urban

and regional planning.

The values to be preser ved inc lude the h istor ic

charac ter of the town and a l l those mater ia l

and spi r i tual e lements that create th is

charac ter, espec ia l ly :

i. the urban patterns as defined by lots

and streets;

ii. the relationship between buildings and green

and open spaces;

iii. the formal appearance, interior and exterior, of

buildings as defined by scale, size, construction,

materials, colour and decoration;

iv. the relationship between the historic town

and its surrounding natural and man-made

setting; and

v. the roles that a historic town has acquired over

time and threats to these values which would

undermine the authenticity of the historic town

or area.

Revitalisation of towns concerns first and foremost

the residents. Planning in and around a historic

town demands prudence, sensitivity and precision

without rigidity, since each case presents a specific

problem (ibid). The Indian city is an ensemble

of diverse characteristics, thus not amenable to a

single type of planning intervention, however broad

or comprehensive its scope.

A proposed normative strategy for Integrated

Conservation-led development:

• Conservation should be development oriented:

It should be equated to ‘managing change’. The

study of built character and spatial founding

within the identified precincts should dictate

the formulation of building bye-laws in

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like ours, where each state can boast of many

historic city centres.

CONCLUSION

The Urban Planning Commission has initiated

urbanisation programmes on a war-footing.

Integrated Conservation offers direct contribution to

the process. It is in the interest of our culturally rich

nation to develop strategies where the relationship

between care-taking and commodification is

explicitly balanced. Planners and policy makers

need to be cohesive, discerning and inclusive.

respective areas. Proposals for restoration and

re-use of certain buildings and development of

appropriate housing should follow.

• Development should be ecologically

appropriate: The characteristic feature of

traditional settlements was their ecological

equilibrium, often now insensitively destroyed

by contemporary development.

• Development should reduce the dependence on

materials, skills and technology external to the

area: Area distinctiveness of historic towns is

mainly due to creative use of the local materials,

resulting in a harmonious built-up as apparent

in walled city of Jaipur. A need for reviving

the traditional building methods with locally

available materials also makes better ecological

and environmental sense.

• Implementation should be coordinated:

Potential scenarios of planned development,

while conserving, enhancing the environment

and benefiting from the economic prosperity

through planned tourism are plentiful in country

Poonam Verma has completed her her M.A. in conservation of heritage

buildings from University of York, U.K in 2000. She was coordinator

projects in the Asia Development Bank funded Rajasthan Infrastructure

Project which had Heritage building conservation of Jaipur and Amber

as a component. She is currently based at Goa, and her firm Archinova

is engaged in encapsulating and reviving the inherent wisdom of

traditional building technology through their works.

BIBLIOGRAPHY

Feilden B.M.(1991) ‘Management of World Heritage Cities’,

Safeguarding Historic Urban Ensembles in a Time of Change,

Proceedings of the International Symposium on World Heritage Towns:

Quebec City, Canada, 30 June - 4July, 1991:19-33

Menon, A.G.K. (1989) Cultural Identity and Urban Development, New

Delhi:INTACH:1-9

Myrdal, G. (1968) Asian Drama: An Inquiry into the Poverty of Nations,

Pantheon, New York

NOTE

The article is based on ‘Integrated Conservation and Sustainable

Tourism in Goa: Vision for Panaji; unpublished research undertaken by

Verma M. Poonam (2001) for MA Conservation at York, U.K.

3 & 5. Save Goa from RP-2011.

4. Oh yes, past and present sure live side by side.

6. Save Goa Rally December ‘06.

7. Sliver of memory but heck! lets just do it in.

8. Standing heritage being burried alive.

9. Then commercial district of Panaji related to the activity;

today concept of FAR-200 means oppurtunity to bury

the memory.

7

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REDEFINING DELHI’SHERITAGE

Manish Chalana tries to bridge the gap between

modernity and tradition in Delhi by rethinking heritage

beyond the ‘monuments and sites’ framework.

1

INTRODUCTION

As a capital city Delhi has retained a unique position in India’s historical

geography. It has continued to be a gateway to North India through which

global capital and ideas flow into other parts of the country. In the recent

decades due to rapid urbanisation, fuelled in part by globalisation, the

city has seen considerable shifts in urban infrastructure and development.

Since the neoliberal reforms of the 1990s, Delhi has actively participated

in the global economy and embraced modernity in design and planning

– a process that begun at the turn of the 20th century with Edward Lutyens’

design of New Delhi, but by no means complete. The pursuit of modernity

is certainly not “un-Indian”, but it has associated costs, including

increasing neglect for various forms of traditional heritage that give Delhi

its distinct urban characters. Yet retaining some of these traditional built

environments is crucial for maintaining a sense of time and place for

residents and visitors alike. It is necessary to focus on the everyday historic

environments of Delhi to underscore the importance of a comprehensive

approach to heritage conservation that is beyond the ‘monument and

site’ framework used in current practice. The article proposes that using

an expanded framework would ensure that Delhi remains ‘local’ without

missing out on the promise of the ‘global’ in the years to come.

PAST AND FUTURE COLLIDE

Delhi prepares to play host to the 2010 Commonwealth Games where it hopes

to present to the world an image of a global metropolis with a historic soul.

But in the face of rapid urbanisation and infrastructure development this may

be an uphill task. In an attempt to modernise the city the new master plan:

MPD 2021 proposes to abolish previous height restrictions that gave Delhi its

low and sprawling urban form. Furthermore to develop modern amenities

and infrastructure Delhi is participating in a massive urban renewal program

of the central government: Jawaharlal Nehru National Urban Renewal Mission

(JNNURM) and using the monies earmarked for that purpose (a lion’s share

of which is dedicated to major cities including Delhi). With increasing flow

of capital funding urban and infrastructural development projects (including

a mass transit system) the city’s past is literally colliding with its future in

dramatic ways. However none of the urban upheaval has faded the appeal of

Delhi among global prospectors and rural populations despite urban planners

attempt at popularising “dual track” urbanisation to promote smaller and

midsized cities in India.

SCATTERING OF MONUMENTS AND SITES

Amidst all the urban restructuring Delhi has been fairly successful in

safeguarding its historic monuments and site through the work of Archaeological

Survey of India (ASI) that manages 172 properties in the Delhi Metro Region.

The list comprises largely of exceptional monuments and archaeological

sites like the Red Fort and Humayun’s Tomb. However the bulk of the historic

environment outside of the monument and site framework that ASI uses for

listing purposes remain neglected and threatened by rapid urbanisation. As

a result non-listed properties are routinely lost to development including

the recently in the news Lal Mahal in Hazrat Nizamuddin that was partially

demolished in Nov 2008. In the recent decades the Indian National Trust for

Art and Cultural Heritage (INTACH), has argued for an expanded definition

of heritage to include historic district and “living heritage” designations. In

addition, INTACH also proposes inventorying sites over 50 years (compared to

the 100 year cut off ASI uses), and of varying significance at local, regional and

national levels. In an attempt to demonstrate the wealth of Delhi’s heritage,

INTACH produced an exhaustive listing of over 1200 properties in the city

(compared to ASI’s 172) that it considers retaining archaeological, historical

or architectural significance. The listing numbers alone between INTACH and

ASI exemplifies inherent ideological difference between the two agencies

over what constitutes as ‘heritage’. Although INTACH defines heritage more

broadly it has limited statutory powers to designate historic sites, or prevent

bad things from happening to them.

EXPANDING MANDATE OF HERITAGE CONSERVATION

The Delhi Urban Arts Commission (DUAC) aspires to see Delhi become a world

class historic destination, a task that would be difficult to achieve if the city

continues to focus on preserving monuments and sites alone at the cost of

surrounding historic (and vernacular) urban fabric. Imagine Paris without its

unique arrondissements (districts) that retain historic (and contemporary)

environments in mix use neighborhoods with distinct flavors. Paris would

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1. Historic image of Lal Mahal, Source: Unclear; Date Unknown. Used by permission from

http://lalmahal.wordpress.com/.

2. 9th Arrondissement of Paris; Boulevard Haussmann seen from the roof of Galeries Lafayette.

Photo taken by Thierry Bézecourt, November 2005. Used with permission under the “GNU Free

Documentation License”. http://en.wikipedia.org/wiki/File:Blv-haussmann-lafayette.jpg on

May 16, 2009.

3.Olive Restaurant on Kalka Das Marg in Mehrauli. Photo by Stuart Henshall, Used

by permission.

not be a world class city today if it had only preserved edifices like Notre

Dame and Eiffel Tower. Cities around the world from Prague to Providence

have invested, to varying degrees, on their historic built environment that

is not monumental. There is no doubt that monuments enrich our lives

with meaning and provide a sense of history, but as David Lowethal notes,

interpreting the past entirely from grand sites runs the risk of presenting

a skewed perspective on history, which may be far from reality. “Although

monuments act as great bundles of symbolism in the collective memories

of a nation”, notes cultural geographer Peirce Lewis, they alone are like

“punctuation marks in a sentence” and while important for understanding the

words, “meaning cannot be preserved by collecting punctuation marks.” In

the last century Delhi has collected numerous “punctuation marks” as visitors’

shuttle from one World Heritage Site to another, missing out on the richness

of the built fabric surrounding these sites.

RETHINKING HERITAGE CONSERVATION PRACTICE

Perhaps it is time for Delhi to consider an approach to heritage conservation

that might work better for managing its rich historic environments outside

of the monument and site framework. For one, the city should consider

expanding the types of designations to include different types of sites such

as heritage areas, districts, landscapes, trails, and regions. The multiplicity

of designations would allow for the development of unique treatments

suited for different property types. Second, the city should also consider

integrating heritage conservation with planning so that preservation practice

is not isolated from the urban context. Third, the roles and responsibilities

of different agencies and organisations around heritage conservation work

should be streamlined to consolidate efforts and avoid duplication. The

case of Lal Mahal is emblematic of the need for intra-agency coordination

as it clearly demonstrated that three heritage lists maintained by different

agencies (MCD, ASI and INTACH) were insufficient to prevent the demolition

of a 13th Century Islamic palace. Finally, Delhi should promote adaptive use

of historic structures. Given the range of available historic stock in the city a

variety of innovative projects could emerge from adaptive use such as the Olive

Restaurant on Kalka Das Marg in Mehrauli that takes advantage of the historic

ambience of an old Haveli to enhance the contemporary dining experience.

AFTERTHOUGHTS

Delhi’s historic fabric is unparalleled in the world, but at the same time the

bulk of it remains vulnerable to pressures of urbanisation. The city’s planners

and policymakers need to reconsider the value of urban heritage not just

for the visitors, but also for the residents who have a greater stake in their

immediate environment. Already there is a growing awareness in Delhi on the

value of places like Shahjahanabad, even if the policies to protect them are

not yet in place. A growing engagement with and around heritage in Delhi has

found avenues in heritage walks, seminars and workshops that allow Delhi-

ites to experience their city’s rich history through the lens of the everyday

historic environment. While planning, policy and legislation may lag behind

in ensuring that these neighborhoods will continue to remain part of the

city’s changing fabric, there seems to be increasing grassroot participation

challenging the status quo around issues of heritage conservation.

REFERENCES

1. Anonymous [2006] Commonwealth Games 2010: conservation,restoration and upgradation of public

amenities at protected monuments proposal. Delhi, Archaeological Survey of India.

2. Anonymous [2007] MPD-2021, Master Plan of Delhi. Delhi, Akalank Publications.

3. Anonymous [2009] 8-year delay hurts heritage but damage is done: The Times of India, 14 May, 2009.

Retrieved on Sat, May 16, 2009 from http://timesofindia.indiatimes.com/Cities/8-year-delay-hurts

heritage-but-damage-is-done/articleshow/4526462.cms

4. Anonymous [2009]. Save Lal Mahal! Historic Monuments falling prey to uncontrolled urbanization: http://

lalmahal.wordpress.com/. Retrieved on May 16, 2009.

5. Dalrymple W [2004] The rubble of the Raj. Manchester: The Guardian, 13 Nov 2004. Retrieved on May 16,

2009 from http://www.guardian.co.uk/artanddesign/2004/nov/13/architecture.india

6. Groth P [1988] Generic buildings and cultural landscapes as sources of urban history, Journal of

Architectural Education.

7. Jackson J.B. [1970] Landscapes: selected writings of J. B. Jackson, Amherst, University of Massachusetts Press.

8. Lewis P. [1987] Taking down the velvet rope; cultural geography and the

human landscape, in: Blatti J, ed. Past meets present: essays about historic interpretation and public

audiences. Washington: Smithsonian Institution Press.

9. Logan W.S. [2002] The disappearing Asian city: protecting Asia’s urban heritage in a globalizing world, New

York, Oxford University Press.

10. Lynch K. [1972] What time is this place? Cambridge, MIT Press.

11. Ridge M. [2008] Historic buildings lost to Indian’s urban boom: Christian Science Monitor, Nov 26, 2008.

Retrieved on Sat, May 16, 2009 from http://www.csmonitor.com/2008/1126/p07s02-wosc.html

Manish Chalana is a PhD in Planning and Design from University of Colorado. He is an Assistant Professor

at the Department of Urban Design and Planning at University of Washington, Seattle. Dr Chalana’s

has published in numerous journals on topic of heritage preservation planning. He is affiliated with

the Indian National Trust for Art and Cultural Heritage (INTACH); Association of Collegiate Schools of

Planning (ACSP) and the Council of Educators of Landscape Architecture (CELA).

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COMMUNITY AS CATALYSTParul Zaveri and Nimish Patel of Abhikram lay down the genesis of their initiative and involvement in Amber,

Jaipur – a heritage movement spanning two decades.

1

Amber, the cradle of Jaipur, remained the capital of the Kachhawah Rajputs for over

600 years, during which it developed as well as flourished in many directions,

having as many as 100 different types of arts and crafts. It abounded in more than

200 temples and many beautiful Havelis. Its system of water harvesting and water

conservation is a lesson from history, which even today surprises the professionals and

the administrators.

For many decades in recent past, the city has stood abandoned, neglected or abused. Its

ruins are being used as a source of building materials for making new buildings, which

shows neither any respect for the past, nor any responsibility towards its future. It still

remains, however, one of the oldest surviving examples of our traditional attitudes to

sustainability, in the planning and in the use of our settlements, in a holistic manner.

IT DEMONSTRATES EVEN TODAY THAT:

• Despite its relatively small scale in area and population, it has every element of a

complete settlement

• Adverse conditions, such as the difficult landforms with undulating contours, and scanty

rainfall of the area, can be converted to derive advantages for itself that other settlements

do not offer;

• It is possible to judiciously utilise and intelligently manage the scarce resources, such as the

water, by harvesting the rainwater from the surrounding areas and collecting it for use in

the form of man-made lakes;

• The approach and attitude of sustainable development continues to be relevant even after

eight centuries of existence.

THE INITIATIVES AND THE CONSEQUENCES OVER A 20 YEAR PERIOD:

In 1988, we became involved in the conservation of Amber town, with the initiation

of J. P. (John) Singh, Secretary, INTACH Jaipur Chapter. This was the beginning of an

extremely educative, enlightening, eye opening and rewarding journey that had the

fortune to see its culmination in the Heritage Conservation Movement, the central intent

of the journey, which is experienced in Jaipur and Amber today.

Meagre resources, non-existent Government support and a holistic understanding of

our cultural heritage led to the inclusion of people within the extended definition of

resources. The meaning of heritage was not restricted to buildings only, but included

the entire Heritage Fabric of the settlement. The beginnings were humble and basic.

The intent was to make people aware of the importance of our cultural heritage, its

continued relevance in their present lives, and the need to conserve it.

1989-98 took us through the holistic understanding and detailed studies of the context,

as well as conservation proposals, with the help of INTACH, students of architecture from

India & Australia. These enthused a few well meaning Government officers from the Jaipur

Municipal Corporation, Rajasthan Tourism Development Corporation and the Rajasthan

Housing Board, to undertake isolated efforts towards the cause. With each presentation of

our studies and proposals, we could see the increasing awareness levels about the heritage

as well as the need for its conservation. This cumulative work was recognised by the Indian

Institute of Architects with a Conservation Award. Traditional craft persons began to find

more opportunities for employment of their skills and knowledge.

The major milestone came after the recognition of the conservation of a haveli ruin

(now known as the Anokhi Museum), which received the UNESCO Asia Pacific Heritage

Conservation 2000 Award in the ‘Excellent’ category. A visionary Government of Rajasthan

administrator took an unprecedented step of allocating Rs 50 crores for the heritage

conservation of Jaipur and Amber as a part of Rs 500 crores investment in Jaipur, by the

Rajasthan Urban Infrastructure Development Project (RUIDP). INTACH Jaipur chapter,

under our leadership, and with the help of young and inexperienced, but enthusiastic

professionals, undertook the mammoth task of appropriate utilisation of this single largest

allocation by any Government since independence, to the cause of heritage conservation.

2001-04 saw this team establish the methodologies, the procedures and the documents,

for observing the heritage buildings, recording the observations, identifying the

interventions and converting them into proposals as well as tenders, confirming to

the constraints of the Government, as well as those of financing institutions. Major

pitfalls of non-availability of contractors with heritage conservation experience, were

overcome by convincing and training the inexperienced contractors, assisting them

with experienced supervision. The heritage conservation work under the RUIDP from

2001-2004 has proved to be the most significant invention in heritage conservation

efforts in the recent past anywhere in the country. Large-scale Heritage conservation

projects and establishment of the Amber Development & Management Authority

followed soon.

Parallel to this, the ideas and the projects initiated by the original team of 1989 were

pursued in the form of annual Jaipur International Heritage Festival, beginning with 2002,

which now hosts more than 100 events spread over 40 venues, and attracts close to a lakh

people from Jaipur, various parts of India and abroad. Most of the initiatives have expanded

beyond our expectations, and continue to gather momentum. The lessons for us have been

to continue to initiate actions, which are so inherently appropriate for the purpose, the

cause and the context that they snowball by themselves.The tipping point seems to have

arrived in 20 years.

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Photographs: Faith Singh & Abhikram

Faith Singh, the initiator of the Jaipur Virasat Foundation shares the development of a ground-up,

community-based approach to conservation and heritage management in the context of India’s modernising

democracy in Jaipur, Rajasthan.

Our journey is of a group of concerned citizens working in Rajasthan, mostly

from the base of Jaipur. We were a group of people who cared and were in

the fortunate position of having time or skills to engage, and we got together in

the early 80s to conserve the extraordinary heritage of our region. My personal

experience was Anokhi – the successful and contemporary repositioning of

a traditional Rajasthan skill into the modern economy through creative and

innovative management, that has created year-round livelihood opportunities

for large numbers of people for the past three decades. For the historic built

environment we were fortunate to encounter Abhikram from Ahmedabad and

this association opened for us windows into the rich and unknown world of

Rajasthan’s stone building skills and traditional technologies. We worked

voluntarily through INTACH Jaipur and Rajasthan Chapters, and from the outset

it was a holistic conservation approach. Magnificent buildings and monuments

in sorry states of neglect and disrepair – let’s get them restored for a start!

As we worked at the ground level through the 80s and 90s we discovered what

a treasure of skills, crafts, artistry and knowledge this word loosely referred to as

‘Indian heritage’ represents. We also discovered that we had to unlearn most of

what we thought we knew. These were not just skills in a mechanical sense. Nor

are they mere evidences of a past no longer relevant or with us! They are living

knowledge and living wisdom and living appropriate technologies that still lie

with many people. We saw that the skills and know how that we encountered

through our interest in ‘heritage’ represent centuries of practice and practical

wisdom, honed and refined to make life sweeter in a harsh and demanding

climate, in the context of particular materials, scaled to particular economies,

and to support specific values and life styles. Our heritage in all its diversity and

richness represents India’s unique ability to absorb, adapt and create wonders

from often very simple and inexpensive materials as it cares for and nourishes its

peoples. The result is a most particular and highly sophisticated knowledge bank

reflecting so many aspects of our unique national character! It is inseparable

from our distinctive Indian-ness. If we lose it, we lose our connectivity with the

living roots that feed and renew our particular nature.

By the 90s, as development accelerated, in spite of our attempts at

conservation, we were increasingly alarmed to see the entire character of

our city and country changing and our heritage disappearing before our

eyes – skylines, landscapes, community spaces, settlements, buildings, arts,

crafts, food habits, health practices, water conservation practices: the list has no

end. As we witnessed and noted the problems, we asked ourselves what could

be done to prevent the loss. Lack of ownership and perceived lack of relevance

led to rapid deterioration of newly restored buildings and public monuments:

how can the public get engaged? Enlightened civil servants took initiatives

which were then disturbed mid-project due to transfers: can mechanisms

be devised to provide continuity in spite of shifts in the administration? Non

government agencies and experts took on projects and came a cropper as local

government agencies failed to complete payments: how can this be avoided?

State government falling foul of its own constraints as it implements sensitive

conservation work with inadequate skills and capacity and damages heritage

sites irretrievably rather than preserving them and the conservationist’s adage

“Benign neglect is preferable to wrong intervention”: could the administration

be the enabler and outsource professionals to plan and manage specialist work

of this nature?

By the millennium, we saw the need for a local body, a citizen movement no

less, so we registered Jaipur Virasat Foundation (JVF) as a society in 2002. JVF

was born out of the need to create an identity that local people could feel was

theirs. We had seen that conservation interventions that do not engage a wide

public constituency have only limited value - when poverty is widespread and

severe, the investment has to make a palpable difference to people’s lives. Ours

is a vibrant democracy; the people make their demands. Our hope through

JVF was to find this link of ‘making a difference’. Only with that link in place

5 6

1. Precision and ingenuity of a 3’ staircase cantilevered from masonary wall.

2. Traditional Dome Construction in Stone & Lime near Jaipur(2).

3. Traditional Mirror work (Thekri) in Progress, 2009.

4. Use of Traditional Technology in Udaipur, 2009.

5. RUIDP Conservation Work 2001-04, Preparing Lime Plaster Mix.

6. Ongoing Conservation Work in Amber-Post, 2004.

movements

could a space be embedded in the public mindset – the people, government,

civil society and the development sector – for heritage-based and heritage

sensitive development.

So we set about catalysing public discourse to involve all key local stakeholders.

We started a city festival, based in our local living heritage – the folk arts

alongwith fine arts and crafts and traditions within traditional (heritage)

spaces of our historic city and region. People were invited from all walks of life

to participate either in the content itself, or in shaping content through small

special interest groups. Children and young people were engaged. We sought to

reach out to all segments. The need was clearly for new strategies – ground up

strategies that could be useful in the heritage rich, traditional society that still

prevails in much of India and is in a hurry to be modern and like the West.

JVF has now existed for seven years. In these seven years the word virasat has

become almost a brand in Rajasthan. For most people who know it and feel

for it, it is not connected with JVF but rather it refers to our dynamic, living

heritage. Creative festivals are much better understood now for their wide

reaching potential. And to reposition the folk arts of our region - one of the

strongest elements and attractions of our still living cultural heritage - JVF

has worked with the Mehrangarh Museum Trust to create the annual Jodhpur

RIFF, an international festival of folk music. Most importantly, we believe, we

have learned that rather than thinking of the heritage challenge as one of

conservation, the need is to look at it as resource management.

Our country has to progress and modernise and many people are desperate

for a better life. With appropriate management, investment and capacity

building amongst their custodians – mostly traditional peoples who are

anyway marginalised by the past decades of industry and technology-based

development – our heritage resources can support steady livelihood for many

by becoming revenue generating assets for a contemporary, creative economy.

India’s arts, crafts and traditional skills are unparalleled. Increasing numbers of

people worldwide support themselves through creative economies – making

new ways of earning livelihood based on human skills and resources. Unlike

the oil based economy that set the pattern and expectations for our modern

times, human and heritage based resources are infinitely renewable and

endlessly sustainable.

If heritage resources are to be conserved and invested for the benefit of

the people, there is an acute need for new management mechanisms. At

present the Rajasthan government is exploring the possibility of a single

over-arching body for the conservation, management and development of

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7. RUDIP conservation work in progress on one of the city gates.

8 & 11. Anokhi UNESCO award winning Haveli before and after restoration.

9. Pabuji ka Phad expert workshop.

10. Folk artists perform during the Jaipur festival.

Faith Singh is the Founder Trustee of Jaipur Virasat Foundation, a charitable trust, started to catalyse

heritage-based social and economic development in Rajasthan and co-founder of Anokhi, an

alternative role model for good social entrepreneurship, and the ongoing revival of traditional textile

skills in Jaipur.

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both tangible and intangible heritage in the state. There is a need for

this as they are interconnected. We need ways to give structure and

value to the management of all heritage assets, not just our for ts and

historic landmarks. Too long have we defined heritage as monuments

in the care of the under funded ASI and depar tments of ar t and

culture – backward looking and of historic relevance only! Perceived as

integral to and inseparable from contemporar y urban planning, rural

development, and the management of the environment – heritage

management is the management of an irreplaceable and highly diverse

resource bank. While we develop and provide infrastructure, roads, water,

housing, transpor t – all that we need to function as a modern society - we

can at the same time nourish our roots, feed them and care for them. And

what are these roots – our traditional peoples, their knowledge, skills and

ar ts and the built evidences of earlier times.

For successful, sustainable heritage management, on the scale that India

demands (given its extraordinary resources and urgent need for people

centric development) conservation has to be the self-perpetuating outcome of

culture-based economic activity, owned widely by the people. Equal to

restoration and conservation, the focus has to be to catalyse income generating

activities based in ‘heritage’ through local knowledge, skills, arts, crafts which

vest with the local people. There are increasing numbers of specialised agencies

working in these differing creative fields, both NGO and entrepreneurial who

can be engaged to kick start such an approach all over India. The investment

moreover may be seen as an effective development focussed interpretation of

the community awareness and participation program usually planned as part

of public conservation budgeting. The time is right for progressive, holistic and

grand scale management of India’s heritage. If we don’t do it now, the odds are

most of our heritage will be lost within the span of the next generation – hardly

twenty years from today. The need is critical.9

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CITY FOR THE PEOPLE

Photographs: Courtesy the authors

Debashish Nayak and P V Nair introduce us to the efforts that have been taken in Ahmedabad to sensitise

the city towards their heritage including educational trails and awareness programmes by the Ahmedabad

Municipal Corporation as well as international collaborations.

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INTRODUCTION

Familiarity breeds contempt. Citizens get accustomed to their environment

and gradually become less aware of it. The city becomes a habit. Herein

lies the need to make the citizens aware of the importance of their built

environment and to help them develop a harmonious and contemporary

relationship with it. In a sense, urban renewal does not just rebuild the

city; it rebuilds people’s relationship with the city. There lies a need that

the old buildings and older areas of the city be looked upon as assets

rather than as liabilities because they represent the history of communities,

embodying their tradition, heritage and culture through architecture and the

urban form.

BACKGROUND

Ahmedabad, a city with more than 600 years of continuous history and

culture was founded by Sultan Ahmedshah-I on the ancient sites of Ashaval 1. Arts Reverie before and after conservation.

2. Binaben Bhrambhatt’s house before and after conservation.

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and Karnavati in the year 1411 (AD). The city was taken over by the Mughals

in 1574 followed by Marathas, and later administered by the British from

1818, until 1947.

Ahmedabad is well known for its highly ornate historic mosques and tombs

built in sand stone and ar tistic Hindu and Jain temples. The city which was

known as “Manchester of the East” has acquired its new found fame due

to its association with India’s freedom movement and Mahatma Gandhi.

Ahmedabad now with an urban population of over 50 lakhs, is the seventh

largest city of India and is poised to acquire Mega City status.

Ahmedabad’s built heritage is not limited to historic monuments. The

carved wooden domestic architecture in the Pols of the old city is in no way

ar tistically inferior to the historic stone mosques or temples. The traditional

houses of the rich in the Pols, called Havelis display fabulous wood work and

sculpture (Pol is a traditional micro neighbourhood with cluster of residential

buildings protected by a gate, generally occupied by people belonging to

a particular caste, religion or profession). There are nearly 600 Pols in the

Walled city of Ahmedabad.

EDUCATIONAL INITIATIVES

Heritage educational programme, like any other similar programmes can be

successful only when the community comes forward to support and initiate

related activities. This is possible when the local people, to whom the very

heritage belongs understands its value, takes pride and establishes a sense

of belonging.

One of the well known ways to make any programme successful and sustainable

is to involve young people particularly school children. “Catch them young”

approach will be more rewarding, as they grow up and become responsible

citizens, they will not only carry on the cultural heritage initiatives, on their

own, but also pass on the same tradition to the generation next and then the

process will continue automatically. This process can be termed as shaping

of attitudes.

Centre for Environment Education (CEE), Nehru Foundation for Development,

Ahmedabad conceived a programme called ‘Cultural Trails’. School Children

were taken to the monuments in the walled city to understand the history

and cultural heritage of the city.

THE ROLE OF AHMEDABAD MUNICIPAL CORPORATION

Concerned with the rapid decline of cultural heritage resources, Ahmedabad

Municipal Corporation with the help of Ford Foundation, New Delhi

undertook a study in 1985 to initiate policies for better preservation of

heritage of Ahmedabad.

Ahmedabad Municipal Corporation (AMC) invited The Conservation and

Research of Urban Traditional Architecture (CRUTA) Foundation, Kolkata

to help take measures to arrest decay and preserve the city’s heritage

in 1996.

The AMC with the expert assistance from CRUTA had set up a Heritage

Cell within the Municipal Corporation in 1996 with the following aims

and objectives:

· Create awareness regarding heritage resources and develop a

comprehensive plan for the conservation of the old city

of Ahmedabad.

· Promote the traditional built forms.

· Support participatory action programme.

· Coordinate effor ts of different disciplines, stake holders

and authorities.

· Undertake tasks related to the promotion of traditional built forms,

mobilising finance and resources that were not otherwise available

to the area.

· Inter face with concerned citizens public and private sectors.

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movements

The following explains the strategic interventions undertaken, over several

years, by Ahmedabad Municipal Corporation (AMC) towards heritage

conservation and development of built heritage in the Walled City of

Ahmedabad. After undertaking a number of surveys, studies and initiatives,

and learning from its experiences, AMC is now in a position to ar ticulate the

methodology of these initiatives. We believe that this methodology is replicable

in many old city centres to conserve our cultural and architectural heritage.

HERITAGE WALK

In order to propogate and popularlise the city’s heritage the AMC in

association with the CRUTA Foundation launched a heritage walk through

the historic core of the old city in 1997. The first such walk ever was star ted

by the CRUTA Foundation in Kolkata in the year 1988. Now the Heritage Walks

of Ahmedabad has become a national model and many cities like Jodhpur,

Udaipur, Jaipur, Amritsar, Pondicherry, Cochin and Delhi etc. are replicating

it. It will not be in-appropriate, if we state that launching of the Heritage

Walk was the turning point for the conservation movement in Ahmedabad.

AWARENESS PROGRAMMES

Educational awareness programmes like freedom walk around the houses

connected with the history of the Indian freedom struggle, celebration of the

bir thday of Netaji Subhash Chandra Bose at Dhobi-ni-pol and Kavi Sammelan

(poets’ meet) were organised to arouse local pride, which resulted in the

installation of statues of prominent Gujarati Poets, Kavi Dalpatram and

poet-seer Akha Bhagat in the respective areas where they lived.

Street signage have been provided at the entrance of the pols to provide

recognition and identity to the residents, heritage products “pothi”

(Traditional account book), miniature models ar tifacts, mats, coasters

calendars etc. have been prepared to promote heritage.

STREET SIGNAGE PROGRAMME

A street signage programme was launched where street plaques bearing the

name of the area and municipal symbols were displayed at the entrance of

each pol, providing recognition and identity.

REVIVAL OF PANCH SYSTEM

A project to revive old panch system (local self-governance) in the walled

city with the help of public participation was star ted in collaboration

with the Ahmedabad Community Foundation (ACF). The project aims at

recognising the panch, the key persons for information dissemination, as

formal representatives and thus helps improve living conditions in the pol,

ensuring continuity of the local self governing system.

3. Bird feeder at Dev ni Sheri before and after conservation.

4. Hatkeshvar Temple before being conserved and after conservation.

5. House of Arvind Soni - comparing before and after.

6. Jagdeep Mehta’s house - original and restored.

7. Karanj Chabutro’s original state and revival.

8. Conservation of Stepwell at Guptanagar.

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Foundation is under preparation for primary schools. Recently a small book

for children titled “Memories of My Pol in Old Ahmedabad” has been

published by a city based publisher with the help of the Heritage Cell.

• WATER CONSERVATION

There are a number of underground Traditional tankas (Water Tanks) in many

of the old city houses and these can be reused for rainwater harvesting and

water conservation. In-fact a number of abandoned tankas in the old city

houses how been revived and put to reuse.

• CELEBRATION OF HERITAGE FESTIVALS

Heritage festival coinciding World the Heritage Week are being regularly

organised with public private participation in Ahmedabad, incorporating

heritage related activities, such as guided visits to historic areas, museums,

painting and essay competitions, talks and varieties of cultural programme

in order to directly connect the community to heritage.

• CONSERVATION RESTORATION PROJECTS UNDERTAKEN

In fact, like any other disciplines, in the field of conservation also theory

alone is of no use unless it is brought in to practice. In the context of heritage

conservation the end results that enable us to safely hand over the heritage

to the future generations matter the most.

In Ahmedabad over a hundred heritage properties, some of them with

exceptional values like city walls, bird feeders, temples, havelis, wood-

crafted pol houses, step wells and Institutional buildings have been

conserved and restored using locally available traditional building material

and skills. As many numbers of private properties are also restored/repaired

with the technical guidance of the Heritage Cell. This process has helped the

local craft persons, technicians and restoration agencies to upgrade their skill.

• THE CHALLENGE AHEAD

In-spite of having achieved some satisfactory results in Ahmedabad

and few other cities in our country, cultural heritage preservation,

particularly the built heritage, poses a formidable challenge. For

restoration of heritage properties, restoration of mind set and developing

of attitudes amongst citizens is of utmost importance. Proper education

and awareness, legal frame work, listing and maintaining regional and

National registers, allocation of finance, training artisans, technicians,

engineers and architects could ensure a dignified and healthy existence of our

built heritage.

Street plays with participation of the local community and eminent

personalities from the area were organised, bringing people together on a

common platform to understand the issues related to tangible and intangible

heritage in the city.

INTERNATIONAL COLLABORATION

• AMC-FRENCH GOVERNMENT COLLABORATION

International partners should be involved to share the experiences of various

agencies working in this field. This will give a wider perspective and

awareness of the methods and approaches. On 14th of January 2000, the AMC

signed a MOU with the French Government for a scientific study of the

Walled City.

The AMC-France collaboration has produced a very valuable document

titled ‘Recommendations for the Conservation and Revitalisation of the

Walled City of Ahmedabad.’ Another significant activity conducted under

this collaboration is identification and tentative listing of more than 15000

heritage properties in the old city, out of which 500 are of exceptional value.

• WORLD MONUMENTS FUND LISTING

Walled City of Ahmedabad was included in the list of endangered heritage

sites by the World Monuments Fund during the year 1998-1999. This was

used to intensify the conservation activities in Walled City and generate

international attention.

• HUDCO-AMC COLLABORATION

Housing finance and building repair loan segment could play an important

role. On 31st January 2000, HUDCO board has approved the heritage

exploration with investment in the septennial of a Heritage sector. On

the 18th of April, on the occasion of World Heritage day a MOU was signed

between AMC and HUDCO for detailing the financial implication in this

sector. Six heritage property owners have already availed building repair

loan from HUDCO.

• CHABUTARA (BIRD FEEDER) RESTORATION

Chabutaras are one of the major elements in the Walled city of Ahmedabad

and they are under destruction due to various reasons. They are being

identified, restored and used properly. An initiative has already been taken

by Jain Trust, citizen groups and AMC to comprehend the situation.

• CHILDREN’S BOOKS ON STORIES ABOUT THE CITY

Books depicting the history of the city are being published in simple

language thus creating the awareness among children. The first book showing

the character of Manek Baba, a saint character connected to Ahmedabad

Shri Debashish Nayak is the Advisor, Heritage Programme at the Ahmedabad Municipal Corporation &

Shri P.K.V. Nair is the Heritage Conservation Consultant at the Ahmedabad Municipal Corporation.

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Text: Jinisha Jain

Photographs/Drawings: Courtesy CRCI

CONSERVATION REMEDIES WITH SOCIAL CONCERNS

Any response model for urban safety must largely emerge from a perception of what constitutes

this phenomenon under special circumstances. Defensive, reflexive, adaptive or preventive…?

In a land once scarred by the ravages of par tition and violence… normative notions may be

limiting. Cultural Resource Conser vation Initiative, CRCI explores a unique potential of ‘Heritage’

in purging the physical, social, economic and spiritual insecurities of the communities in Punjab.

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1

When asked how Gurmeet Rai, the Director and Founder of Cultural

Resource Conser vation Init iative (CRCI), defined her role as a

conser vation architect, she quipped, “I do not define my role to a t it le

but to a par ticular work at a project s ite…I feel l ike a doctor and go in as

one with a remedy for each site.” In contrast to a methodology that aims

on the physical treatment of historic structures as a means to ex tend

their l i fe, CRCI’s ‘remedies’ are both pragmatic and culturally-healing.

The corpus of its works in Punjab is immense. In offering comprehensive

conser vation assistance for tangible and intangible heritage, cultural

reser ves are seen as not only the symbols of past but as oppor tunit ies

for capacity building and as anchors of a community ’s secure future.

Heritage goes hand in hand with health, education, gender parity and

l ivel ihoods in creating environments that are safer. Safety means: well-

being, protection of people and their possessions, sharing responsibil it ies,

el iminating fears and minimising uncer tainties. As Gurmeet expresses,

“Heritage conser vation can be used as a tool for enhancing urban safety.

Urban safety for me is when the civi l society absorbs the insecurit ies of

the local communities. A lot has to do with the perception of safety, the

unknown is always threatening. Heritage conser vation can potential ly

provide the platform necessar y for an essential dialogue in perceiving/

creating an environment to be safe. This idea was reinforced in our minds

with the Culture of Peace project that has been truly the foundation of our

work. The f irst of course was the identif ication of the elements through

the l ist ing process. A great learning indeed…”

From this learning, CRCI discovered what would evolve to be a sal ient

feature of i ts existent methodology – to reach out to the community,

draw them out (through their par ticipation and involvement) and f inally

make them available their heritage in a manner that is meaningful to

them and sustainable for heritage. Interestingly, CRCI has come a full

c ircle, as now it is substantial ly using the same database that it built

in its init ial years to make Conser vation and Management Plans, Master

Tourism Plans, Destination Development Plans and many other large

and small scale proposals for numerous sites in Punjab. The last two

years have seen the organisation explore the perspective of sustainable

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movements

CULTURE OF PEACE PROJECT- FOUNDATION OF CRCI’S CONSERVATION APPROACH

The firm founded in 1996, took off with the first major task being the listing and compilation of inventories for some 2000 old structures in Punjab. The turn of a new

millennium marked a turn for CRCI as well. Their Peace Project as part of UNESCO’S Culture of Peace Programme in the year 2000, was a special project meant to

find ways of overcoming uncertainties introduced by violence and ethnic strife over several hundred years of Punjab’s volatile past. While there is a conspicuous lack

of ‘monumental heritage’, unprotected ‘little heritage’ in the form of sacred structures, forts and palaces of local importance, abounds the rural and urban Punjab.

Consequently, CRCI used a unique approach of restoring monuments as ‘an act of faith’. The monuments were seen as common symbols and spaces that address the

discontinuities introduced by time and history; as means of filling up social vacuums and strengthening the sense of community as linked to the sense of a shared

heritage. The Krishan Mandir in Kishankot village-Gurdaspur-Punjab, a small project of some 300 sqm. which got the first UNESCO award of distinction to the

organisation in 2001, illustrated practically the concept of Restoration as a Social Process. Built in 1830’s, the temple houses wall paintings on themes concerned

with Hindu gods, the fabled poet Kabir, the 10th Sikh Guru and scenes from Ranjit Singh’s court. Moreover, the Hindu temple is looked after by the Sikh community

living around. It was one of the three sites chosen for the Peace Project. The local community provided input not only in the form of seva (voluntary service) and

waged labour, but also in the form of suggestions and ideas. Similarly, restoration of the muslim dargah of Baba Shah Badr Diwan in Masanian, looked after by the

Christian community and Guru ki Maseet, a 17th century mosque on the river Beas, built for his Muslim subjects by the 6th Sikh Guru Hargobind and maintained

by the Nihang Sikhs, became another critical exercise in discovering and conserving democratic values. Cutting across religious, gender and age boundaries, the

conservation works tried to involve women, children and elderly members of the community, the most vulnerable groups of the society, while also empowering

them. Non-formal education, recreation, waste-disposal, health-awareness and other local community needs were met, besides craft-revival. In the absence of

available statutory mechanisms; alternative ways of engaging the professionals, the community and the State were explored fundamentals which were thoroughly

absorbed and developed in the later projects.

106

1 (previous page) & 3. Roof Conservation of Kishankot temple.

2. Consultant explaining the project plan to Baba Kirtan Singh, the head of the Tarna Dal of the

Nihang Sikhs. They are the caretakers of the site as all historical sites associated with the sixth Sikh

Guru are managed by the Nihang Sikhs.

4. The community clearing the jungle around the complex.

5. School children being informed of the historical and cultural significance of the site by a

research scholar associated with the project.

6 &7. Examples of religious structured conserved and maintained with help from community.

8. (previous page) Front Elevation of Guru ki Maseet. Only emergency stabilisation was

undertaken in the phase 1 for a total sum of 8 lakhs by mobilising the community.

9. Map showing location of various sites for conservation.

10. Langar for workers.

11. Work in progress at Krishan Mandir.

tourism. To quote Gurmeet, “Tourism can be seen as a tool for peace…

it has a lot of resource available and it has the potential to improve

infrastructure and encourage people to interact and experience in more

ways than one but this has to be guided. Tourism does not have to be

sensationalised…it must provide for the needs of the user yet not

compromise the values. We need to set good examples of doing this. As

a recent instant, the development of Amritsar as a tourism destination

funded by the Government of India explores tourism and urban renewal

under areas of health, education, habitat and l ivel ihood.” The composite

cultural heritage conser vation strategy adopted in the small 17th

centur y princely town of Nabha has been a good demonstration of this

process, though it was catalysed by a privately-funded body, the Nabha

Foundation. An ex tract from the Project Document states: Nabha has a

primari ly agrarian economy, and is facing the problems of an agricultural

and environmental cr is is, a stagnant economy, health issues including

HIV AIDS and social concerns including demotivated youth, gender

marginalisation and lack of educational and employment oppor tunit ies.

As such it por trays the pic ture of a typical small town in Punjab at the

vanguard of urbanism sated with a range of problems the most cr it ical

being a fast- diffusing cultural identity. As a response that may become a 8

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PUNJAB

role -model for implementation in other places, Nabha Foundation has

formulated a multi-programme strategy integrating various sectors. As

par t of i ts Cultural Heritage Programme, it has selected strategic sites that

can engage the community and the policy makers. The privatisation of

Qila Mubarak and its proposed reuse as an institution of higher education,

and conser vation of Samadhi of Raja Hamir Singh, Samadhi of Jaswant

Singh and the only sur viving city gate -Duladhi Gate have already init iated

programme implementation. To draw a small example in i l lustrating how

culture underpins mainstream development in these pilot projects by CRCI

– adjacent to the complex wall of Hamir Singh’s Samadhi , is the home

of the Sevadar , an old lady, who had been given the r itual ser vice (seva)

of sweeping the area and per forming a small daily r itual at the shrine.

Their family has been engaged in a dialogue and her granddaughter

been given a scholarship to complete her higher education.The family

now looks after the whole site, interacts with visitors and repor ts on any

threats. The site earl ier used as a garbage - dump has now become the

much-required open space of the densely built neighbourhood, where

children can play and the residents relax. Moreover, a sustainable

substitute model for the safety of such legally unprotected cultural

heritage and those l iving around has been put in place.

Needless to say, the unique approach of engaging different sections of

community in restoring Monuments as Seva, while not compromising

the scientif ic bases of an interdiscipl inar y methodology and reinforcing

a judicious selection of programmatic actions for implementation by

multiple sectors, in the r ight balance between the State, Market and Civi l

Society, is truly the foundation of CRCI’s works. Currently, a programme

for sustainable tourism development through two impor tant cultural

rubrics in under way: the Freedom Struggle and the notion of Pi lgrimage.

These encapsulate the most signif icant values and aspirations of the

people of Punjab, and are inex tricably l inked across histor y by a common

thread. The latest is a proposal for creation of a Trans-Border Peace Park ,

inspired by the Hiroshima Peace Park . The sacred geography of the Nor th-

Western par t of East Punjab along the borders of Pakistan, par ticularly

the area between the r ivers Beas and Ravi in the distr ic ts of Amritsar

and Gurdaspur, is punctuated with sacred sites that signify cultural

coexistence and compositeness. The region is thus seen as appropriate

for the development of ‘Trans-National Peace Park’ or ‘Goodwill

Destination’. The sacred journey would unfold between two nodal points-

from the town of Sultanpur Lodhi in India where Guru Nanak attained

enlightenment and uttered his f i rst message to the world ‘there is no

Hindu, no Musalmann’, to nine other consecrated destinations in India

before f inally terminating at the Kar tarpur Gurudwara in Pakistan where

Guru Nanak spent his last years, preaching r ightful l iving, communal

harmony and a culture of peace. The pilgrimage circuit prepares the

building blocks which would eventually lead to the creation of the Peace

Park . As par t of this, conser vation planning of Dargah of Baba Shah Badr

Diwan in Masanian; s ites at Batala; Guru ki Maseet , Sr i Hargodindpur

and Palace of Maharaja Sher Singh in Batala (Campus of Christ ian Baring

College) wil l ensure engagement of the multi rel igious groups directed

by common objectives .

Also as Guru ki Maseet , enters its second phase of conser vation and the

Gilani family, the original Muslim caretakers of the Masanian Dargah

come from Lahore, (1) to offer their s i lent prayers at the shrine of Baba

Shah Badr Diwan and ex tol the Christ ian caretaker who has faithfully

kept his inherited promise made 60 years ago; one is re -assured that the

culture of peace is to stay. Better st i l l, i t is to ex tend.

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CONSERVATION IS VIABLE

Photographs: Courtesy the authors

Manish Chakraborti & Soham De explain the different approaches they have used to restore a Parish church and a

residential bungalow built in Kolkata in the 18th and the 19th century respectively.

1. The wooden spiral staircase of Tagore Hall, Kolkata.

2. The restored spiral staircase of Tagore Hall, 2008.

3. The sagging roof of the living room of Tagore Hall, before.

4. The balcony of Tagore Hall, unutilised and the leaking roof.

5. The conserved living room of Tagore Hall, 2008.

6. The conserved Tagore Hall, with a traditionally designed marble flooring, 2008.

M/s. Continuity, a conser vation design practice, founded in 1998 by

conser vation architect Manish Chakrabor ti has a core competence in

conser vation of heritage buildings and has a wide network of professional

associates and is one of the leading firm based in Kolkata. Continuity is

passionately engaged in conser vation advice, conser vation planning, and

conser vation projects in Kolkata and Rajasthan for the last several years

ranging from residential houses, to churches and chapels, to for ts and

urban conser vation.

The first project was Conser vation of house of Vidyasagar in the year 1998.

Vidyasagar (whose name means Ocean of Learning) bought this 1840s

two-storied house in Nor th Kolkata to keep his collection of 20,000 books

and to accommodate his relatives and friends from neighbouring villages.

Following his demise, his family members rented the house. Slowly the

house slipped into decay over the years and the tenants were unwilling to

leave the proper ty. Finally the government of West Bengal settled with the

tenants with a financial package and decided to restore, for posterity.

The house is a load bearing brick structure with traditional lime mor tar

and plastered sur face with projecting arched and louvered verandah. When

we saw the structure, the roof was leaking from all corners, the walls

were damp, the dampness was rising, the plasters debonded and wooden

beams were sagged. Following a detailed documentation and estimation

for its repair, the work was under taken using traditional materials for its

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plaster, strengthening and removing the wooden beams, repairing the

wooden louvers and recasting the lime concrete roof, wherever necessar y

and appropriate. The house was restored in a span of nine months at a

cost which was three to four times less as compared to bringing up a

new building in the same area, thus making conser vation of the house

economically viable.

The project of Vidyasagar taught us many lessons and informed us about

many practical issues for executing conser vation projects. The sourcing of

authentic materials like limestone and shell lime, sand blasted cast iron,

lime punning (araish) as opposed to plaster of Paris; the use of lime paint

for the exterior and to make it more durable by traditional admixtures;

the traditional method of lime terracing are all possible and a continuing

tradition. Above all, celebrating conser vation works by investing in

traditional masons and not so much on new materials always, gave a new

meaning to our conser vation and design practice.

We present two of our recent projects in Kolkata last year. The first one is

St John‘s Church built in 1787 which is a nationally protected monument

and one of the first Parish churches of Bengal which inspired many church

designs in India. The second is Tagore Hall, a residential two-storied

bungalow built around 1840s in Kolkata. The conser vation approach was

responsive to the difference in significance of the two structures.

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the domain

7. The vegetative growth, the cement pointing of the tower of St John’s Church

before conservation.

8. The conserved St John’s Church in 2009.

9. The debonded plaster, and dilapidated house of Vidyasagar.

10. The conserved house of Vidyasagar, 1998.

S T J O H N’S C H U R C H

The Conser vation of ex terior façade of St John’s Church of 1787 is one of

the oldest cathedral in India was planned and drawn by M/s Continuity

and suppor ted by the American Express through the World Monuments

Fund. The church was built in same style and form as St Mar tin’s in the

f ields in London and is an inspiration to many churches in India. The

project entailed a detai led documentation, sur vey, testing of mor tar and

plaster composit ion and structural assessment of the historic fabric in

order to identify items of repair works and draw a detailed specif ication

for its authentic conser vation. The project star ted in August 2008 and

was completed in March 2009.

Absolutely essential repair works were under taken and the use of

compatible materials was the key strategy of its conser vation. The

continuity of the same tradit ional material for plastering the debonded

plaster was followed. The r is ing dampness was addressed by grouting

polymer modif ied l ime surkhi to create a water tight zone to arrest the

r is ing damp. The tower was pointed with cement, the trees were growing

freely, and the l imestone cladded sur face was having deposits of black

soots. The de -weeding of the roots was done by gradual application

of non toxic chemical. The previous cement pointing was scraped and

repointed with l ime surkhi mor tar and the stone sur face was cleaned

using a non-ionic sur factant. The entire ex terior sur face was then

l ime -washed as original.

TAG O R E H A L L

The conser vation of Tagore Hall, a two-storied bungalow in South

Kolkata, was t imely recovered from a state of ex treme dilapidation into a

ver y high end quality space for residential l iving for the group Chairman

of Goodricke Group Limited, a par t of the Camell ia PlC UK, the largest

tea producer in the world. The house belonged to Rathindranath Tagore,

brother of the i l lustr ious Rabindranath Tagore.

The building was unsafe as a por tion of the roof had collapsed and the

beams and runners suppor ting the ceiling had sagged, the central wooden

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staircase too had collapsed. In the absence of any plan of the bungalow, a

detailed documentation, condition sur vey and inspection was conducted to

draw a Conser vation Plan and an Adaptive Reuse Plan for residential use by

giving back the the original space layout of the building.

A por tion of the roof was re -laid with reinforced precast t i les suppor ted

by renewed rolled steel joist where necessar y, covered by a screed

concrete. Thus the method of construction was continued similar to

tradit ional terracotta t i les and l ime concrete over beams and runners,

but the material used was steel and not wooden beams, RCC precast t i les

instead of terracotta t i les, screed concrete instead of l ime concrete. The

walls were deplastered, pointed, and joint sealed and replastered with

composite mor tar.

The strategy for conser ving Tagore Hall was not material conser vation,

l ike in the St John’s Church, where it was impor tant to retain as much

as the original material of the fabric, but to adopt a responsive repair

method that continues akin to the spir it and method of constructing the

structure of Tagore Hall. This was also to accommodate the ser vices for

modern l iving l ike concealed wiring for electr icals and air- conditioning.

The original spiral wooden staircase was strengthened and restored,

and the bed rooms and l iving/drawing rooms which were subdivided by

par tit ion walls were recovered and aesthetically presented with period

furnitures as a par t of the idiom of interior design.

Thus we see different approaches and strategies of conser vation responsive

to difference in signif icance of the structures. In Kolkata and many cit ies

of India, conser vation is shrouded with misunderstanding that it is not

possible to conser ve and recover a heritage building with a lesser cost. In

other words conser vation is expensive. This argument is often created by

developers to curb the sl ightest oppor tunity to even think of weighing

an option in favour of conser ving a structure. However we learnt through

our practice and f irmly believe that Conser vation means judicious,

informed, responsive and appropriate repair to recover a building for the

present and future use which makes it economical and viable.

Manish Chakraborti is a conservation architect who practices architecture and conservation

from his firm M/s Continuity in Kolkata and Rajasthan. Soham De is an architect working

with M/s Continuity.10

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RESURRECTING THE PAST

INTRODUCTION

Bhopal with its wide roads, lush greenery, luxuriant urban spaces and

modern buildings holds an exceptional position in the history of the country.

Most of the historic structures are in a ruined and uncared for state but some

have stood the testimony of time and are still being used by the public.

Besides these monuments another attractive feature of this historic city is

the presence of numerous lakes. The largest and oldest of the lakes called

Bara Talab (upper lake) is a thousand year old heritage and still supplies the

city with water. Equally old is King Bhoja’s dam that holds this talab. Till

about 1819 AD this city did not witness any major construction of historic

significance due to the repeated attacks by outsiders. In that year a treaty

with the East India Company came to effect that ensured a security against

invasions and thus started the era of economic prosperity of the city.

QUDSIYA GOHAR JAHEN BEGUM (RULE: 1818-1837)

Bhopal being the second most important Muslim state after Hyderabad has

a unique history of being ruled by women Nawabs for more than a century

Photographs: Courtesy the author

Divay Gupta and Akhila Agrawal narrate the story

of the revival of Gohar Mahal in Bhopal the political

nucleus during the reign of Qudsiya Begum.

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1. The algae affected columns at the first court of Gohar Mahal before conservation.

2. Cleaning and re-plastering to retain the original design in the restoration process.

3. Dying building crafts were revived in the process of restoration.

4. Diwan-e-khas after restoration.

(1819-1926).These rulers contributed greatly towards the architectural,

cultural and administrative reforms that marked a golden era in the history of

this well planned and fast developing city.

The first of these women rulers who came to power was Qudsiya Begum (born

in 1801). Her reign began when she was only seventeen years old after she

became a widow at a young age. She rose to a powerful position by exhibiting

exceptional administrative qualities in spite of being completely illiterate. The

waterworks and the pipelines in this state today are her greatest contributions

towards the welfare of the people. Not only that she also initiated the

construction of the Friday Mosque (Jumma masjid) that still stands in the

centre of the city and is the pride of its residents.

Another building of architectural and historical significance is the Gohar

Mahal (named after her) which is considered to be the first palace of Bhopal.

It was built around 200 years ago and became the seat of power when the

administrative centre was shifted from Fatehagarh fort. It not only served as

the domain

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the royal residence but also the place from where the affairs of the state were

conducted by the Nawab.

ARCHITECTURAL SIGNIFICANCE OF GOHAR MAHAL

Built in the south-west part of the city on the banks of the Bara Talab and

spread across 4.65 acres of land, Gohar Mahal formed the political nucleus

during the reign of Qudsiya Begum. The complex is a magnificent expression

of the fusion of Hindu and Mughal architecture – cusped arches, massive

gateways, screen windows at upper level, extensive mouldings, decorative

plaster and squat domes with jharokhas.

The palace contained both private and public spaces. The mahal was located

on a sloping site with the Bara Talab in the south and a plateau in the north.

The palace was built in levels and had four courtyards. The lower level in the

south was the public space and durbar area which was approached through a

large arched gateway. The northern upper level had private living spaces. The

plateau in the north later developed into the administrative and residential

Khirniwalla Maidan complex (called so because of abundance of Khirni trees

therein). This palace was the first building of such an intricate ensemble.

DECLINE OF GOHAR MAHAL

Like her mother Sikander Jahen Begum was also one of the finest rulers of

this state. After her mother’s death she constructed the Moti Mahal close to

Gohar Mahal in 1847 which led to its decline. It was relegated as a secondary

palace and further lost its significance due to the construction of Taj Mahal

in 1901 away from the Khirniwalla Maidan. The splendid Gohar Mahal was

converted into a record office and was later used for government offices and

lost in oblivion.

REVIVAL

A road widening scheme in 1990’s led to the rediscovery of this palace and it

was saved from demolition. It was handed over to Madhya Pradesh Hastshilp

Avam Hathkarga Vikas Nigam (MPHHVN) who collaborated with INTACH

in 2001 for technical consultancy and with Development Commissioner

Handicrafts & Handloom, Ministry of Textiles, Government of India for

financial support to restore this edifice of cultural heritage to its former glory

and reuse it for socially relevant purposes.

CONSERVATION STRATEGY

It was decided to reuse the building as an Urban Haat, to serve as the

Cultural Hub of the State. During the initial survey a significant deterioration

of structural members was discovered and the condition was considered

a probable risk to the building. Thus a proper conservation strategy was

worked out. The main aim of this conservation process was to restore the

original historic character while strengthening the building for new use. The

spaces were reorganised for better utilisation for the new use of the building

as a Haat.

RESTORATION PROCESS

For the restoration work traditional materials and techniques were used and

some of the dying building crafts were revived in the process. The façade

of the courtyard was restored by cleaning, repairing, repainting of columns,

arches, chajjas etc. Damaged slabs were relayed and the base columns were

strengthened. The corridors were restored to their former glory by repairing

the columns and ceilings and new flooring was laid down along with

re-plastering of walls. Algae affected columns were restored by cleaning and

re-plastering and retaining the original design. The roof which consisted of

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timber members was strengthened and decayed members were changed

with new wood. As most of the members were affected by termites chemical

treatment for the same was also done. The roofs were waterproofed using

traditional methods of lime concreting. One of the highlights of the project was

the restoration of decorated mirrored and painted rooms using the expertise of

local workers. As part of the restoration process the old materials were also

recycled. Since the building was to be reused as a Haat new electrical, sanitary

services and rainwater disposal systems were also introduced

The conservation process involved local craftspeople and artisans including

the stoneworkers, painters and lime workers.

GOHAR MAHAL AS A HAAT

The hard work of all the agencies and the workers brought back the former

magnificence of this palace in 2005 when it was inaugurated and opened

to public. The shops on the ground floor were allotted to artisans from across

the country and training centres were planned in the plazas all around. The

courtyard served the purpose of easy circulation and gave effective breathing

space for the entire setting. Also it served as a platform for holding small open

air performances that could be easily and effectively viewed by the public.

Emporia, Museums, and Exhibition Spaces were housed on the First Floor.

With the successful restoration of the Gohar Mahal the city got an exclusive

platform dedicated to the promotion and preservation of handloom and

handicrafts from across the country as well as the opportunity to the visitors

to savour the local cuisine. It has become a centre of attraction not only for the

residents but also the tourists who come to the historic city of Bhopal and cherish

the past but preserved glory of this splendid and amazing monument.

5. Replacing the damaged slabs at the upper level and strengthening the timber-framed roof.

6. Lime concrete was used to waterproof the newly laid roof.

7.Corridors were restored by repairing and replastering the columns.

8. Re-using the building as an Urban Haat.

9. Bringing back the glory to Gohar Mahal.

Client : Madhya Pradesh Handicrafts & handloom Development Corporation.

Consultant : Indian National Trust for Art & Cultural Heritage (INTACH),

Architectural Heritage Division ,

Conservation Architect : Divay Gupta, Site

Architect : Ramesh Bhole.

Contractor Savani Construction Mumbai

Funded by : Development Commissioner Handicrafts & Handloom, Ministry of

Textiles, Government of India.

FACT FILE:

Divay Gupta is a Conservation Architect with postgraduate specialisations in Architectural

Conservation and Heritage Management from School of Planning & Architecture, New Delhi and

University of Birmingham, UK, respectively. He has been involved in conservation and management of

cultural heritage resources in India for the past 12 years. Akhila Agrawal has her degree in MSc Micro

Biology and also in Computer Application. A keen traveler, she is also associated with crafts revival

and heritage conservation.

9

Photographs: Courtesy the architect

1. A panoromic view of the city of Leh with the Royal Palace in the background. 1

Ladakh is an autonomous region within India’s State of Jammu & Kashmir.

Located on the western edge of the Himalayan plateau with an average altitude

of above 3000m, Ladakh is a barren region, with a dry climate and cold winters.

For over half the year, the motorable road to the rest of India is blocked by snow.

Leh was an important caravan crossroads for inner Asian trade until the late 1950s.

Ladakh originally was an independent Tibetan kingdom, founded on the western

edge of the Himalayan high plateau in the 9th century by descendents of the last

king of the central Tibetan empire. Ladakhi cultural identity is partly based on

Tibetan language and religion.

Leh, the historic royal Ladakhi capital, lies at an altitude of 3500m above sea level.

Modern Leh has a permanent population of 35,000 inhabitants. 2000 people live

in the old town. There is a large floating population during the short summer

season (June to October), when temporary migrant workers and tourists treble

the population size. 15,000 tourists needing regular showers and flush toilets

and producing mountains of garbage (water bottles, food wrappings, toilet paper

etc.) are putting a severe strain on Ladakh’s fragile economy. Fortunately, there are

several important local efforts to promote ecological development and tourism,

thanks to such local NGOs such as LEDEC and Women’s Alliance. To protect the

unprepared rural Ladakhis from economic competition, the state constitution makes

it impossible for outsiders to acquire land. Even opening businesses or working

requires permits and often a Ladakhi partner. Thus the Ladakhis can benefit directly

from tourism. Old Leh is dominated by the former Royal Palace, a nine-story stone

structure erected around 1600s in the Tibetan style made famous by the slightly

later Potala Palace in Lhasa. There are also a number of important Buddhist temples

and monasteries from the 15th and 16th centuries. The buildings of historic Leh

reflect the ancient cultural ties to Tibet. The old town, consisting of two hundred

stone, mud and timber houses, is located on the slope below the palace, still

accessed through a number of ancient stupa gateways. After the changes in Lhasa,

Leh is perhaps the most significant ensemble of historic Tibetan urban architecture

and townscape.

TIBETAN HERITAGE FUND (THF) STUDY OF LEH

In 2003-2004, a THF team carried out a survey of social conditions and historic building

structures. The average monthly household income according to the survey for over

50% of all households is between 2000 and 6000 Indian Rupees, i.e. between 37 and

111 Euro. According to HUDCO, Housing and Urban Development Corporation, this

qualifies as Low Income Group (LIG). The lower end of the scale is below the official UN

poverty line.

There are only five public water taps in the central area. As a result, residents of

central Leh get less than 10% of the drinking water amount recommended by the

Indian government (100 lpd) by tap. Over 60% of all buildings in the old town are

inhabited by the owners, either exclusively (37%) or with some rooms rented out

(26%). 10% of all buildings are vacant, often in very dilapidated condition. Only a

quarter of buildings in the old town are in good or very good condition, while over

50% of all buildings are in poor to bad condition. A lot of very dilapidated houses

are still inhabited.

CONSERVING HILLSIDEHERITAGE

Andre Alexander helps us in understanding the

contribution of the Tibet Heritage Fund towards the

conservation of the historic Tibetan urbanscape.

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Drainage is a problem, there are only a handful of open channels that are

frequently blocked (or frozen). Heavy rainfalls or a neighbour’s washing day can

trigger the flooding of one’s basement. In stark contrast to booming modern Leh,

the old town is in a visible decline. The former centre of the country has, in effect,

become a slum.

THF identified 6 areas of major problems:

1. Poor quality of living conditions.

2. Decline of old town, government inactivity.

3. People without land are trapped in poverty.

4. Loss of cultural identity due to migration and rapid economic changes.

5. Loss of traditional skills that are no longer useful in modern economy.

6. Sectarian tensions.

THF’S INTERVENTION STRATEGY

The social data we obtained during our survey strongly suggested interventions to

improve people’s livelihood and living conditions. This was matched by a generally

expressed desire by many community members to reverse the decline of the old

town. THF opted for an integrated approach, developed by the two THF founders,

André Alexander and Pimpim de Azevedo, for the Lhasa Old City Conservation

Program (Lhasa 1996-2000). This was set up in cooperation with the local

government, the Ladakh Autonomous Hill Development Council, and with local

community groups.

THF currently works on a planning framework for Leh. In the meantime, they have

set up an action plan consisting of four components:

1. Improve infrastructure and services to reverse the decline with popular

support, starting with a rehabilitation model area.

2. Provide local ownership of project though co-financing for housing

1. A panoramic view of the city of Leh.

2. Working in adverse climatic conditions.

3. Wall painting in the Red Maitreya Temple in Leh.

4. An old settlement in Leh.

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3

SPATIAL ORGANISATION OF ACTIVITIES IN SECTION

the domain

upgrading, balancing conservation with satisfaction of local needs

(upgrading instead of restoring).

3. Restore important public monuments such as Buddhist temples, Muslim

places of worship and historic fortifications.

4. Engage local artisans and workers on a preferred basis to generate

local employment, and organise a training program in the required

skills as well as preserve and support traditional building skills.

Regarding local ownership, THF/LOTI are offering 50% co-financing for

adequate rehabilitation of homes, on the condition of using mainly indigenous

labour and indigenous skills are used. They also offer free planning advice, for

improvements such as bath rooms with drains, increasing natural lighting,

improving the composting pits of the traditional latrines and increasing the

efficiency of traditional clay mixes for interior finishes and water-proofing

of roofs. For sustainability, a local organisation was built up and registered, the Leh

Old Town Initiative (LOTI) consists of local experts and community representatives

and to whom the project can be handed over in the future.

THE REHABILITATION MODEL LANE

The Stagopilog area serves as one of the main access routes into the old town,

leading through an old stupa gate past some of Leh’s most beautiful (if dilapidated)

historic homes. The lane had no paving or drainage and lies at the bottom of a slope.

A drainage channel from the neighbourhood situated higher up abruptly ends at

the upper end of the alley. All toilets in the old town are of the composting type,

so grey water is dumped into the streets. The Stagopilog community is active and

well-organised, thanks to their community leader, Mr. Namgyal. The community

members and THF’s André Alexander and John Niewoehner have designed a

drainage channel covered with removable metal grills and paving with sturdy

slate stone. The government assisted the project by building a soakpit at the end of

the new drain.

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THF is a registered non-profit organisation in Germany, India and Mongolia, and recognised as

non-profit cooperation partner in China.

7

5 & 6. Restoration of historically important public buildings is carried out by THF.

7. Construction using locally available materials for sustainability.

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THE PREMISE

Conservation of cultural

heritage is a responsibility every

Indian must live up to. The

Heritage provides adequate range

of roles for everyone to make a

meaningful contribution to the

cause of its conservation.

In the past two decades, the

role of the living and continuing

traditions of Indian architecture

vis-à-vis the contemporary

practices of the profession has been questioned. It has raised the awareness

levels amongst its professionals, the related fields and amongst the people

at large. It is time to take this understanding, a step forward in practice, as well

as in our actions. Through this awareness, the profession of architecture has been

able to project the “products” as a significant part of our heritage. Now is the time

to also concentrate on the “processes” that made these “products”.

THE PATH, THE

POSSIBILITIES, THE

RELEVANCE

The strength and the presence

of the enormous, as well as

wide ranging cultural heritage

of India, in the present milieu,

is in direct conflict with the

demonstrative aspirations of

the practicing architects, more

so in recent past. The confusion

arising out of the conflicting

paradigms has given rise to the

emergence of developments, which are less responsible towards the environment,

the context and the resources, and they lack appropriateness in their direction. This

is a consequence of adopting less relevant role models for the development, and of

our having neglected the process of understanding our own heritage about how it

has evolved, sustained and continues to be relevant even today.

Photographs: Abhikram & Hardev Singh

Architects Parul Zaveri and Nimish Patel of

Abhikram delve on India’s heritage of wisdom,

knowledge and craftsmanship to endorse

their inclusion in new paradigms of modern

Indian architecture for their sustainability

and our identity.

INCLUSIVE PARADIGMS

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1. Stonework in the lily pond in the entrance courtyard of Udaivilas.

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the gulf

THE CASE STUDY, THE OBEROI UDAIVILAS, A

LUXURY HERITAGE RESORT AT UDAIPUR

The Oberoi Udaivilas, a newly built heritage resort

at Udaipur, India, demonstrates the beliefs and

convictions of an architectural practice, spanning

13 years, in finding appropriate balance in modern

Indian architecture between continuity with the

past without fossilising it and the change for

the future without making it incongruent with

its context.

It has addressed the issues of environment, heritage

sensitivity, congruent development, revitalisation of

crafts, eco-sensitive and green principles of design,

rocky outcrop/tree cover/water that the site has been

associated with for centuries, etc. in a holistic and

tree cover, the skyline, and other natural

features of the site, despite being a project of

such a magnitude and complexity.

• To adhere to all the statutory provisions

of pollution control, water treatment and disposal

of used water, etc without compromising the

project needs.

To the End-User

It has established that:

• Contemporary needs can be blended well with

the historic ambience of the product, without

compromising with any of the bottom lines of

the end-user.

• Architectural, interior and landscape design

panoramas can be created within the product

balanced manner. This has been achieved without

compromising with the needs and conveniences of

the 21st century, and while blending the use of State of

the Art technologies, but with maximising the use of

traditional materials, technologies and craftspersons.

The project is an emerging perspectives on modern

Indian architecture located in and around the

historic settlements.

THE CONTRIBUTION OF THE PROJECT

Udaivilas has made significant contributions in all these

aspects. They are:

To the Environment:

It has established that it is possible:

• To respect the land, the land form, the rocks, the

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In our practice, we have educated ourselves about our heritage and related

aspects, through an explorator y process, not an academic one. Our views

are a result of our explorations, experiences and understandings through

our involvement in heritage conser vation projects, as well as in the new

development projects, in and around historic settlements. Our heritage

and the wide range of background that we all come from, provides al l

of us with adequate range of roles, through which each one of us can

make a meaningful contribution to the cause of heritage conser vation. A

clearer understanding, of the issues involved, wil l go a long way towards

maximising the uti l isation of our scarce resources.

T H E N E E D

Through our aspirations and explorations in design practices, we need to

• Ex tend the boundaries of the constituents of our cultural heritage, and

redefine the objectives for its conser vation;

• Attempt to establish the relevance of the cultural heritage as a tool for

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itself to make them experience the historic

ethos of Udaipur.

• The crafts of Mewar are very much a part of its

living traditions and can contribute significantly

in enhancing the guestexperience in a

holistic manner.

• Local traditions and richness of crafts has a

quality of timelessness that transcends

nationalities and technologies to redefine

grandeur in public spaces.

To the Context:

It has established that it is possible:

• To achieve a balance between continuity with

the past without fossilising it and, a change for

the future without making that change

incongruent with its contextual surroundings.

• To design and build within the constraints of the

landforms, existing trees and rocks, and still

provide for all the needs of the project.

• For new constructions to become a responsible

role model for new development projects in the

historic settlements.

To the Profession:

It has established that:

• It is possible to balance continuity with change,

accommodating growth.

• The use of traditional materials, technologies

and craftsmanship base in contemporary

context is a relevant phenomenon, worth

pursuing in new developments in historic contexts.

2. Rocky outcrops of trees and landforms of the site being blended with new construction.

3. The thekri work – traditional mirror work in one of the 200 niches in the walls.

4. View of the Oberoi Udaivilas in the foreground overlooking lake Pichola and the historic

settlement of Udaipur.

5. Thekri work – detail in the ceiling.

6. Detail of the traditional painting from a procession on 100m long wall.

7. Traditional ghutai work (reflective limeplaster) on the staircase balustrade.

8. Corner details of entrance driveway – stonework executed to precision.

9. Entrance courtyard flooring derived from traditions to create optical dynamics as one walks.

the economic development of area, and its impor tance in the l ives of

the people;

• Re -establish the relevance and the use of the traditional decision making

processes and maximising the use of tradit ional materials, technologies

and craftspersons in the contemporar y works;

• Increase the awareness that the ‘Processes’, that made our historic built

environment wor thy of being called Heritage, need more attention and

resource inputs;

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• Traditional aesthetics and contemporary taste

are not at cross-purposes if used in a

balanced manner.

• It is possible to evolve India’s own definition of

Indian modern architecture, which does not

have to emulate the western influences, even if

it uses its latest technologies.

To the Region & the Nation:

It has:

• Offered a world class Indian resort, which sets

international standards through greater use of

its own historicity.

• Provided a direction of development, which will

enhances its sense of pride about its own vast as

well as rich cultural heritage.

Parul Zaveri and Nimish Patel established Abhikram to explore a direction and process in design

to make the built environment functionally and environmentally contextual and comfortable.

Abhikram has made room for Panika, a consultancy firm concentrating on dissemination of experience

and knowledge, by undertaking projects which attempt to re-establish the relevance of traditional

decision making processes in contemporary context.

10. View of landscaped water body and the fountain connecting the public area with

the suites.

• Attempt to conser ve the wealth of knowledge about our materials and

processes carr ied by the building crafts communities for centuries;

• Attempt to generate employment for the ski l ls of the tradit ional

craftspersons, so as to ensure the continuity of the wealth of

their knowledge;

• Attempt to bring heritage sensit ivity to al l our development objectives

and processes.

I N S UM MA RY

I t is t ime we, the architects, the engineers, the designers, the developers,

and all other decision makers, real ise and recognise what the countr y

has in its own backyard. This wil l help us diver t our respective effor ts

from emulating the unsustainable Western models of development, and

focus on rediscovering the strengths of India. I t is these strengths and

the assets that wil l be of substantial assistance in al l developments

across the countr y. To undermine this resource would be not dissimilar

to emulating an Ostrich.

Can India afford such an approach? We f irmly believe it cannot.

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CULTURE COUNTS

Photograph: Courtesy the author

The heritage issue becomes the foundation for some of the issues which will be fur ther analysed by

global exper ts brought together in the column “Culture Counts” curated by conser vation activist/

activator Amita Baig. Here she lays the precursor.

The growth from a small band of concerned citizens twenty years ago to a

very large number of highly committed professionals heralds the growth

of the conservation movement across India. Conservation of heritage now has

a clearly defined road map. Each study and research opens up new avenues

about how issues can be tackled, not only from the point of view of scientific

or technical skill but also efforts are focussed on assessing their role and

acceptance in the society. It is really this aspect which is most challenging

as each site has its own unique needs and aspirations, while in others there

is a complete disinterest. The historic fabric of India has changed irreversibly,

much has changed in terms of context, environment and more critically its

relevance. How we mediate this will define an Indian conservation process.

It is essential for conservation architects, or indeed anyone intervening in a

historic site to continuously question their motivations, their road map and

its application. Conservation architects require to be philosophers, historians

and social anthropologists as they grapple with the diversity and complexity

of working in Indian heritage sites. It is essential to remind oneself that we

are only a small comma in the life of a monument. Conservation is after all

no more than an experiment to prolong the life of a building; too much or too

little; we need to remind ourselves that we risk its future.

At the same time we must recognise the tendency of conservation in our

country to veer towards conservatism. Lost in the complexities of original

processes, valorising its historicity, we lose our way in the present and often

exclude the aspirations of an upwardly mobile nation. A vibrant emerging

global power has to have a vision for its past and how it is positioned today.

Conservation is not just about our technical skills; it is about whether we have

the capacity to engage in the restoration of a sacred space while addressing

the stakeholders’ perceptions of their heritage. If preservation of heritage is

to become mainstream and not an exclusivist pursuit, then conservationists

must embrace these challenges.

We need to search within ourselves significance and values that we seek and

are we applying our empirical knowledge of the past. An interesting example

is Grosse-Ille in Canada which was nominated as World Heritage by the State

as an Irish celebration of their arrival in Canada. The Irish Canadian community

viewed Grosse- Ille as a commemorative site, mourning the loss of their own

homeland following the great famine in Ireland. Public surveys turned this

entire nomination on its head giving it a completely different significance and

value. The Canadian authorities rose to the challenge changing its significance

from celebratory to commemorative. Similarly at a public meeting at Quila

Mubarak in Patiala some years ago the project proponents were completely

focussed on restoring its most splendid painted chambers and associated

halls; but for the local citizens who had never entered the palace before, the

restoration of the route to the jyot or sacred lamp became priority, changing

the course of the project.

It is this process which we require to engage in, much more expansively, as

preserving the heritage is not just about superb lime rendering or exquisitely

painted rooms…it is just about how every man connects with his own past.

This applies not merely to the monumental heritage, but even to the future

of familiar and cherished neighbourhoods, sacred sites and geographies.

Today demands of society for modernity dominate even as society remains

fundamentally conservative. This raises multiple layers of conflict, not only in

valorising the past but in grappling with the transitions. The future battles will

not necessarily be against what are seen as rapacious developers but to ensure

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cities reflect that. History is not static and we have the luxury in our country

of keeping our heritage vibrant and contemporary. This is the opportunity

ahead – will we have the confidence to walk the line, to be the connectors,

or will we remain secure in merely harking back?

In the issues ahead, professionals will debate changing values, evolving

significance and contemporary road maps to valorise the past. Are we ready

in India to accept a Glass Pyramid in the centre of our most visible site or

will we always falter and produce cheap imitations of our heritage? Does

the conservation professional risk becoming as exclusive as governments as

we seek define values, values largely based on our historic or architectural

bias, or will we invest in creating an Indian road map for conservation where

renewal and creative reuse can secure the heritage as the bulwark for the

future? We hope to generate a debate through Indian Architect & Builder,

not about what and how, but are we ready to be genuinely inclusive and

progressive; to invest in culture in its most expansive sense.

a place for the historic past in contemporary society. As conservationists we

must recognise that the future of our historic cities will hugely depend on our

ability to be contemporary as we negotiate this.

Our perception of the heritage must not be restricted to the monuments or

ancient cities of a hoary past but also to the cultural values ascribed to it.

Similarly the values ascribed to the Taj Mahal Hotel in Mumbai following the

26/11 attack are reflective of the quantum shift in the public perception of

heritage. This exclusive, high-end hotel has become a symbol of contemporary

cultural significance. Its exclusivity notwithstanding, this hotel has become

the cameo of the violation of India’s sovereignty today and thus appropriated

into the public domain... even as we know that 99% of Indians have never,

nor will ever enter its portals. We need to understand this dynamic, and not

undervalue the current cultural temperament. This was so palpable in the sms

poll run by a small Swiss agency two years ago to vote for the Seven Wonders

of the World. Voting for the Taj Mahal to be included in the list galvanised

national pride across India - this was individual national pride. It had nothing

to do with conservation, World Heritage Status, or any public administrative

modus operandi which determines its fate.

This issue has discussed the challenges and opportunities which conservation

architects face in the course of their work. It looks at many facets of the

process from inadequate laws, or worse, lack of will to implement the

law; tourism and a diverse map of cultural heritage programs across India.

Conservation architects have absolute ability on how they reconcile the past,

the present though is often seen as unsympathetic to the historic fabric of an

ancient civilisation. In valorising the past we must remember that no fort,

palace or streetscape was ever finite, they grew with each generation and our

Amita Baig is a Heritage Management Consultant with experience in managing heritage conservation

projects and working towards developing paradigms for the management of historic sites in India

and the Asia region. Presently, she is the India Projects Consultant to World Monuments Fund, New

York and advisor to the Namgyal Institute for Research on Ladakh Art and Culture and the Jaipur

Virasat Foundation, as well as founder Trustee of the Jaisalmer Heritage Trust in Rajasthan. She is

also consultant to the Indian Hotels Company for the conservation and restoration of the Taj Mahal.

She joined the Indian National Trust for Art and Cultural Heritage at it inception in 1984 and was the

Director General of the Architectural Heritage Division from 1993 to 1999. She has also worked as a

consultant to the Gulbenkian Foundation, Portugal and UNESCO.

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1 - 3. No comments: The newly constructed Khajuraho Railway Station edifice.