taj ganj, agra - a study and an approach plan towards sustainable heritage and community based...

diploma project

taj Ganj, agra : A study and an approach plan towards sustainable heritage and community based tourism.

Sponsor : National Institute of Design, Ahmedabad

guIDeS : tanishka kachru, jiGnesh khakhar

StuDeNt : sumeGha mantri

communication desiGn faculty (exhibition and spatial desiGn)

national institute of designahmedabad

2011

Volume : 1 of 1

progrAmme : Graduate diploma programme

the evaluation Jury recommends SumegHA mANtrI for the

Diploma of the National Institute of Design

in communication desiGn faculty (exhibition and spatial desiGn)

herewith, for the project titled " taj Ganj, agra : A study and an approach plan towards sustainable heritage and community based tourism.”

on fulfilling the further requirements by*

Chairman

members :

*Subsequent remarks regarding fulfilling the requirements :

registrar(Academics)

“The essential nature of the historical spirit consists not in the restoration of the past,

but in thoughtful meditation with contemporary life.”

~ Gadamer

Acknowledgements

Over the course of this project, I’ve worked with some remarkable people. Some have contributed directly, while others have been a quiet sustained source of support. New friendships have been built and old ones strengthened. There are many, whose mentoring and help I would like to acknowledge.

My guides for this project Tanishka Kachru and Jignesh Khakhar, for teaching, listening, nurturing and being my academic parents. It’s a pleasure to work with them and I’ve learnt some invaluable lessons from them both. Anand Sukumaran, for his concise inputs on ethnographic study. Navdeep Mathur, for his feedback and also for generously sharing his valuable books and study materials for the duration of the project.Ajay Nath for his inputs on history and also for sharing his view and insights on the city of Agra. Shobhita and Amber Vishal from Sankalp Agra for sharing their experience of working with the local community in Agra. Mayank Loonker, for being an invaluable part of the field research team, and for constantly pushing me to finish this document. Vineet Diwadkar and Dhruv Jani, for contributing to making the report when work to be done was much more than the time available. Their shared sense of humour brought a fantastic energy to the project. Deepak Agarwal and Mohnish Parwani, for their prompt help in keeping me afloat in situations that seemed difficult. Vinu Chaitanya, Prachi Chaudhary and Nikhil Bajpai for their contributions at different stages during making the report. The field researchers – the batch of 2nd year Exhibtion Design students and the 1st year New Media Design students, for their extensive fieldwork that forms the backbone of this project.The fantastic IT department at NID for their support and efficiency. Specially Jitubhai, for printing with patience. Praveen Nahar and the IDS team comprising of Naresh Nagar and TG Shaikh for their management of the project. Also, the team at UP Tourism, especially Mr. Irfan for his help with logistics.

Toon Verwey, for introducing me to some of his friends in Taj Ganj and Bulbul, Priti, Vicky and Soni Solanki for sharing their experience of living in Taj Ganj and also for their hospitality.Mr. Pritam and Sidhartha Arora, owners of the Hotel Sidharth, for accommodating the research team in their hotel and facilitating the study, and also for introducing us to other members of the Taj Ganj community. I also want to express my gratitude to the staff at Hotel Sidharth, especially Mr. Chandra Singh Adhikari, for making our stay there a memorable one.

I am deeply grateful to the people of Taj Ganj, without whose cooperation and hospitality, this project would have been impossible. While it is difficult to mention all, the following have been instrumental in their contribution to the project - Syed Munawar Ali, Ovesh Qamar, Anjuman Qamar, Amir-ud-din Qamar, Shahnawaz Beg, Rubab and Fatema Beg, Abhinav Jain, Sandeep Arora, Taheer-ud-din Tahir, Jogendra Pal and Mr. Shamshuddin.

Special ThanksAmong friends, Prachi Nagpal with whom I’ve shared some of my deepest thoughts. She has been a source of constant support and my bedrock. Dhaval Limbachiya, for the long discussions on the city and for his continuous sourcing of books from the library. Vivek Sheth, Prathima Muniyappa and Sitangika Srivastava for being friends and batch mates unlike any others and for sharing and critiquing with brutal honesty. Neerav Panchal, Nikhil Bajpai and Ayush Gupta for their friendship.I would like to acknowledge my family for being such a wonderful source of strength and support. My sister Vishaka, for helping me out with ‘tasks of tedium’ during her vacation. My brother Yash, for the long walks and the longer conversations, sharing thoughts, ideas and donut and also for his spirit of adventure and fun. My father Ramesh, for his silent unconditional support and love. Most of all though, I would like to thank my mother Poonam, for being the most wonderful and strong person I know. In so many ways, she is the backbone and the source of my spirit. THANK YOU.

1. Introduction1.1 About the Project1.2 Background

1.2.1 The city of Agra and the Taj Mahal1.2.2 Parts of the Taj Mahal1.2.3 Taj Mahal and Taj Ganj

1.3 Project Brief1.4 The Project Team1.5 My role in the Project1.6 Project Progression.

2. Methodology and Fieldwork2.1 Aim2.2 Approach

2.2.1 Participant Observation2.2.2 Long Interview2.2.3 The Focus Group Interview/Discussion

2.3 Directions for Fieldwork2.4 Fieldwork

2.4.1 First visit: Background work2.4.2 Second visit: Data collection and analysis2.4.3 Third visit: Community feedback

Contents

3. Observations and Issues3.1 Infrastructure

3.1.1 Basic Infrastructure 3.1.2 Socio-economic Infrastructure3.1.3 Tourism Infrastructure3.1.4 Governance Infrastructure

3.2 Built heritage and Environment3.2.1 Unesco Definition3.2.2 Unprotected Architectural Heritage of Taj Ganj3.2.3 Historic Architectural Features3.2.4 Historic Spatial Configurations

3.3 Cultural heritage3.3.1 Unesco Definition3.3.2 Festivals and cultural practices 3.3.3 Traditional craftsmanship

4.Insights and Recommendations

5.Reflections and Learning

6.References

7. Appendix

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1. Introduction1.1 About the Project

1.2 Background1.2.1 The city of Agra and the Taj Mahal

1.2.2 Parts of the Taj Mahal

1.2.3 Taj Mahal and Taj Ganj

1.3 Project Brief

1.4 The Project Team

1.5 My Role in the Project

1.6 Project Progression.

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1. Introduction

1.1 About the project

This project is an attempt to study space with all its phenomenological associations. The word ‘phenomenological’ here refers to the study of the sensory and the lived experience1. This project was initiated by Uttar Pradesh Tourism; who consulted the National Institute of Design to investigate how the South gate of the Taj Mahal could be made more accessible to tourists, and how the experience of Taj Ganj could be improved not only for its visitors, but also for the resident community.

The Taj Mahal in Agra is a UNESCO World Heritage Site2 since 1983. Millions of people from all over the country and the world come to visit it every year. Most of these visitors use the gates on the West and East to enter the site. However, the main entrance to the site has historically been from the south, on a direct axis to the mausoleum, and is much less used today.

1. The complex understanding of ‘experience’ invokes a lived process, an unfurling of the perceptions and meanings,which are unique to the person’s embodied and situated relationship to the world. Flowers Paul, Larkin Micheal, Smith Jonathan, ‘Interpretative Phenomenological Analysis: Theory, Method and Research,’ SAGE Publications Ltd, 2009. p.21.

2. UNESCO: United Nations Educational Scientific and Cultural Organization. UNESCO World Heritage Site is a place (such as a forest, lake, desert, monument, building, complex or city) that is listed by the UNESCO as of special cultural or physical significance. The list is maintained by the International World Heritage Programme administered by the UNESCO World Heritage Committee.http://whc.unesco.org/en/list/252,

accessed on Nov17,2010.

3. Koch (2006) p.103.

Taj Ganj is the area adjacent to the South gate of the Taj Mahal. The areas of Taj Ganj under consideration in this study are the four Katras - Katra Omar Khan, Katra Phulel, Katra Reshum and Katra Jogidas. As Fig1.2.2a shows, these Katras are adjoined to the southern boundary of the Taj Mahal Complex. Historically, these katras or caravanserais were a part of the original Taj Mahal Complex, as built by the Mughal Emperor Shah Jahan in the 17th century3. The historic Katras have many budget hotels, small restaurants and rooftop cafes with clear views to the monument, mostly used by the backpacking tourist.

Fig.1.1a The Taj Mahal, as seen from the rooftop of one of the hotels in the Katras of Taj Ganj.

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Fig1.2.1a: Geographical location of Agra in India.

Fig1.2.1b: Historic Map from the Jaipur Museum showing Agra as the ‘riverfront garden city’.Source: Koch(2006) page 22.

Fig1.2.1b: Drawing of Agra as the ‘riverfront garden city’. by Ebba Koch.

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According to the eminent historian on Mughal architecture, Ebba Koch, Mughals being from Central Asia were accustomed to open spaces and formally planned gardens, which here in India became their first architectural expressions. Babur, the first Mughal ruler built the first garden in Agra in 1526, which was followed by others. The gardens contained the residences of the imperial family and the highest ranking nobles. Some had been transformed into settings for tombs. These gardens follow a strictly planned, Chahar bagh form, with the use of uniform architectural elements. The Taj Mahal, built by Shah Jahan, in the memory of his wife Mumtaz Mahal5 does not stand alone, but is a part of this larger landscape of gardens in the city, where funerary architecture was linked formally and functionally with utilitarian buildings, bazaars and caravanserais.

1.2 Background

1.2.1 The city of Agra and the Taj Mahal

Geographically, the city of Agra lies on the river Yamuna. It is the second largest city of the state of Uttar Pradesh. Agra is the only other Indian city after Delhi to have three UNESCO World Heritage Sites: The Agra Fort, Taj Mahal and Fatehpur Sikri. The city also has other monuments and gardens of historical and cultural significance: Ittimad-ud-Daula’s tomb garden, Humayun’s mosque and the remains of his observatory, Akbar’s tomb, Chini-ka-rauza and the gardens Ram Bagh and Mehtab bagh.

Historically, the city gained importance in 1506, when Sikander Lodi, of the Afghan Lodi Dynasty shifted his capital from Delhi to Agra. The city flourished during Mughal rule. It was the Mughal Capital from 1526 – 1649 and was known as Akbarabad, after the Mughal king Akbar. Mughal Agra was a riverfront garden city4, with gardens lining the banks of the river Yamuna (Fig1.2.1b, c).

4. Koch(2006) page 23

5. See Appendix, 7.1.1

Square land Divided by cross-axial paths

Highly charged symbolic center marked by the main building, tomb or pool.

Walled boundary marking the periphery

Minarets on corners

Entrance doors, darwazaas, at the beginning of the paths.

Fig1.2.1d: Geometry of the Mughal Garden : The Chahar bagh form.

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KATRA OMAR KHAN

KATRA FULEL

KATRA RESHUM

KATRA JOGIDAS

Fig1.2.2b Satellite image of the present Taj Mahal Complex superimposed with the historical plan of the same.

1.2.2 Parts of The Taj MahalThe mausoleum of the Taj Mahal does not exist in isolations, but was designed as a part of a larger complex with many buildings for varied purposes. There are four distinct parts to the entire complex. To the north, facing the river is a rectangular raised terrace. The riverfront terrace comprises of the mosque(4) in the west, the assembly hall (Mihman Khana) in the east and the main mausoleum set on a raised platform in the centre. This is preceded by a square, chahar bagh garden, with a pool (hauz: 5) in the centre and is reached through a monumental gate – The Darwaza-i-rauza(6). Beyond this gate is the forecourt (Jilaukhana), to the south of which are the bazaars and caravanserais.

The journey of reaching the mausoleum is a transition from the realm of the worldly and material to the realm of the funerary and spiritual. This transition is marked by a series of entrances. At the southern end of the complex is the Dakhini Darwaza(16), which marks the entrance into the complex, into its worldly zone. It is the transition between the city and the Taj complex. This part consists of the four Katras or caravanserais (Katra Omar Khan: 11 & 15, Katra Phulel:14, Katra Reshum: 12 and Katra Jogidas) separated by cross-axial bazaar streets(10, 13) leading to the South Gate (Sirhi Darwaza: 9), opening into the forecourt (Jilaukhana). The Jilaukhana is the zone of transition between the worldly and the spiritual. It also marks the distinction between the present boundary of the Taj Mahal Complex and the Katras, which were once part of it. There is a stark difference between the organic, lived in spaces of the Katras, lacking basic amenities on one side and the well maintained garden and mausoleum on the other side of the southern boundary wall(9). Entrance to the Jilaukhana is also marked by the West (Fatehpuri Darwaza: 7) and the East (Fatehabadi Darwaza: 8) Gates. It contains the Khawasspuras – residential courtyards for the tomb attendants and two tombs (Saheli Burj) for the other wives of Shah Jahan, with miniature riverfront garden plans. The main entrance gate – Darwaza-i-rauza in the forecourt marks the transition from the worldly to the funerary and spiritual and frames the view of the mausoleum in the garden.

Besides this, there are other subsidiary parts to the complex on the western side – The gardens of Khan-e-Alam(1), which are the waterworks and used to supply water to the fountains in the garden of the complex. The road leading upto the West Gate is flanked by the Tomb of the Fatehpuri Begum(2) on one side and the mosque, Fatehpuri Masjid(3) on the other.

1.2.2 Parts of The Taj Mahal

Riverfront Terrace

River Yamuna

Mausoleum

Mihman Khana

Mosque

West Gate East Gate

Dakhini Darwaza

GardenHauz (pool)

Jilaukhana (Forecourt)

Bazaars and Caravanserais

South Gate (Sirhi Darwaza)

Main Entrance Gate

Katra Omar Khan

Katra Phulel

Katra Reshum

Katra Jogidas

Tomb of Fatehpuri Begum

Fatehpuri Masjid

Waterworks (Khan-e-Alam

garden)

Mehtab Bagh

Present Taj Mahal Complex

Katras of Taj Ganj

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2

3

4

5

67 8

9

10

11

1312

14

15

16

Fig1.2.2a The original Taj Mahal Complex.

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10

11

13

12

14

15 16

1 2 3

4 5 6

7 8 9

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N

This map is a graphical representation and is not to scale

N

The Present Taj Mahal Complex

The Historic Katras of Taj Ganj

Forecourt

East Gate(fatehabadi darwaza)

West Gate(fatehpuri darwaza)

MausoleumGarden

South Gate(sirhi darwaza)

Katra Omar Khan Katra Phulel

Katra Jogi DasKatra Reshum

South most Gate(dakhini darwaza)

Main Entrance Gate

Bazaars

Katras (caravanserais)

This map is a graphical representation only and not to scale.

Southern boundary wall of The Taj Mahal complex.

Central axis of accessOther access routes

Katras Gate

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22

22

23

23

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1. Waterworks and the garden of Khan-e-Alam.

2. Tomb of Fatehpuri Begum

3. Fatehpuri Masjid

4. Mosque on the Riverfront Terrace

5. The Mausoleum reflected in the Central Pool (Hauz) in

the Chahar bagh garden.

6. The Forecourt (Jilaukhana), the Main Entrance Gate,

beyond which is the Chahar bagh garden, followed by

the Main Mausoleum on the Riverfront Terrace and

the Yamuna river.

7. West Gate (Fatehpuri Darwaza)

8. East Gate (Fatehabadi Darwaza)

9. South Gate (Sirhi/Siddhi Darwaza)

10. Narrow Bazaar Street leading to the South gate.

11. Katra Omar Khan Gate

12. Katra Reshum Gate

13. Narrow red sandstone lined street of Chota Bazaar

located in the centre.

14. Katra Phulel Gate

15. Inside Katra Omar Khan.

16. Dakhini Darwaza and the market street leading to it.

Fig1.2.2c: The original Taj Mahal Complex illustrated by Ebba Koch.Source: Koch(2006) page 110, 111.

8Fig1.2.3a The Katras of Taj Ganj, the area of study.

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1.2.3 Taj Mahal and Taj Ganj

The Dakhini Darwaza in the south marks the entrance to the four Katras of Taj Ganj6. One can also access the area from lanes on the east and west side. They lead to the South gate (Siddhi or Sirhi Darwaza) into the Forecourt (Jilaukhana) of the Taj Mahal Complex. These katras were historically a part of the original Taj Mahal Complex. The cross-axial open bazaar streets and the quadrants of the Katras echo the chahar bagh plan of the Mughal garden. As shown in Fig1.2.2a, the bazaars, Dakhini Darwaza and the South gate are aligned on the north-south axis with the main mausoleum. The bazaars were once the main streets of the city that contributed financially to the maintenance of the mausoleum. They were a shopping district in the 1640s but had begun to decline by 1650s7. The katras or caravanserais are the area in which the stone craftsmen lived during the construction of the Taj Mahal. They also served as resting places for travellers. “By providing quarters here for foreign travellers and merchants visiting the monument, the designers ensured that ‘the world should see and admire its magnificence,’ as Tavernier observed in the mid-17th century. The reception of the Taj Mahal by the viewer forms an integral part of its concept.”8

The community that resides in Taj Ganj has a syncretic9 identity. Some of the people who live here, are the direct descendants of those who built the Taj, and even after generations, still proudly retain their Central Asian identities. The unique syncretic ethos of the Katras is seen in the built heritage of the Mughal and later structures as well as intangible cultural heritage of crafts, cuisine, leisure sports, fairs and festivals that is practiced even today. This part, which forms the threshold between the city and the mausoleum has evolved and grown over the past few centuries. Architecturally, the old fabric still exists in fragments. It is best preserved in the houses that families still inhabit. Some families have lived here for generations, ever since the Taj Mahal was made. Unlike other heritage sites, the Katras of Taj Ganj are a ‘lived in’, protean heritage place, and the resident community is the ‘invaluable custodian of cultural heritage’10.

6. The area adjacent to the Taj mahal is called Taj Ganj. It roughly extends from the southern boundary of the present complex, to Fatehabad road. Part of the original Taj complex (bazaars and caravanserais) fall in this area as illustrated above.

7. Koch (2006) p.202.

8. Koch (2006) p.103.

9. Syncretic: Uniting and blending together of different forms of believes and practices.

10. Keitumetse, S. (2009) ‘Sustainable Development and Cultural Heritage Management in Botswana: Towards Sustainable Communities’, Wiley Online Library. Accessed in April, 2011.

1.3 Project Brief

The area of study (the four Katras of Taj Ganj: Katra Omar Khan, Katra Phulel, Katra Reshum and Katra Jogidas) is presently considered as a slum and has poor amenities. The caravanserais are still resting places for travellers, but have evolved over time and have many budget hotels and serve the needs of backpacking tourists. The aim of the project was to engage with people-particularly the resident community, in a participatory process, to develop an understanding of the social, economic and cultural

working of Taj Ganj and to build an approach towards

• Improving the visitor experience in Taj Ganj. • Promoting entry into the Taj Complex through the South Gate, which was historically the main entrance gate.• Reconnecting the Taj Mahal to the Katras and to look at opportunities for sustainable heritage tourism involving the resident community.

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1.4 The Project TeamThe team comprised of the following peopleProject Head: Tanishka Kachru

Lead Researcher: Sumegha Mantri

Field Researchers: Vineet Diwadkar, Mayank Loonker, Hridayshri Das,

Students of 2nd and 3rd year Graduate Diploma Programme in Exhibition Design. Ankit Kumar, Devika Gharge, Farzan Dalal, Mansi Thakkar, Muad Solkar, Mudita Pasari, Parth Nadkarni, Pritesh Maru, Raghav Sethi, Ritwick Nandi, Sudha Palepu, Taseer Shaikh, Dhruv Jani, Prerna Sunderraman, Tanvi Sonavane, Zodinliana Sailo.

Students of 1st year, Post-Graduate Diploma Programme in New Media Design.Ajay Kumar, Chayan Deb, Harshal Karvande, Kadambari Sahoo, Khushboo Sinha, Lakshya Shrivastava, Manasi Agarwal, Nikhil Joshi, Sandip Chauhan, Simran Chopra, Suvani Suri, Tanuja Mishra.

Consultant, Heritage Conservation: Shabbir Khambaty

Documentation: Dhruv Jani, Sumegha Mantri, Vineet Diwadkar

Document Design: Sumegha Mantri

Project Administration: Naresh Nagar, Praveen Nahar, TG Shaikh.

Fig1.4 The project team welcomed into Hotel Sidharth on December 18, 2010.

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1.5 My role in the project

As a lead researcher, my responsibilities included:

• Building an understanding of the place and communicating it to the field researchers. This involved giving a historical and spatial orientation to the team. The task also involved engagement with the residents of Taj Ganj; building connections with the community, identifying gate-keepers to the community and laying down the ground work for the study that was to follow.

The historical and spatial context was communicated to the team primarily through a visual presentation. Further spatial orientation was achieved by a guided walk around the Katras.

Another task was to divide the study area into groups, so as to better manage the fieldwork and to ensure equal coverage to the whole site.

• Assisting in formulating the objective of the study and the field interview guide.

• On the field, engagement with the community, through specific qualitative research methods such as - participant observations, long interviews and focused group discussions

• Data collection, analysis and synthesis. Assisting in writing the report.

• Draft report presentation to the client

• Drafting the report.

• Proposal of a larger vision and design guidelines for the site.

1.6 Project Progression

This project was six months long, from November 15, 2010, to May 15, 2011. The adjacent timeline outlines key tasks.

Nov 15th, 2010

May 15th, 2011

Background Study

Study visit 1Basic understanding

Dec 2010

Jan 2011

Feb 2011

Mar 2011

Apr 2011

A’bad Agra

Presentation to the Field Research team

Introduction to the method of Ethnographic study

Study visit 2With the Team

Compilation, and analysis of the data collected during the study.

1st Draft Report.

Posters for Public View at the Taj Mahotsav

Presentation Visit Agra + LucknowPosters at the Taj MahotsavPresentation and discussion of the Draft with UP Tourism.

Work on Final Report, ‘Taj Ganj: Taking our Heritage Forward.’

Final Report submitted to UP Tourism

Work on Diploma Document Fig1.6 Project Timeline.

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2. Methodology and Fieldwork2.1 Aim

2.2 Approach2.2.1 Participant Observation

2.2.2 Long Interview

2.2.3 The Focus Group Interview/Discussion

2.3 Directions for Fieldwork

2.4 Fieldwork2.4.1 First visit: Background work

2.4.2 Second visit: Data collection and analysis

2.4.3 Third visit: Community feedback

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OBSERVATIONS, NOTESAND SKETCHES

PHOTOGRAPHS VIDEOS FOCUS GROUP DISCUSSIONSINTERVIEWS

FIELD STUDY AND ANALYSIS

Fig2.2 Mediums and methods of study.

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2. Methodology and Fieldwork

2.1 Aim

The objective of the field research was to develop an understanding of the space and the community of Taj Ganj. Both these entities cannot be studied in isolation, for they share complex relationships amongst their own elements and with each other. The place was studied for its physical elements and their ordering, the activities it harbours, its history and the layers of growth and the collective memories attached to it. These elements function together to give a space its character, and is wholly dependent on the people who inhabit the space. Therefore, making a study of the inhabitants imperative. The aim of the field research was to engage with people, to understand their perspectives (world views), aspirations and difficulties, through understanding their experiences. The team sought to engage with people of all backgrounds to capture multiple perspectives and to develop an understanding of the overall social, cultural and economic fabric of the Taj Ganj community.

2.2 Approach11

A phenomenological approach was adopted for the research. The phenomenological approach is based on a paradigm of personal knowledge and subjectivity and emphasises the importance of personal perspectives and interpretations. It is a qualitative approach. It seeks essentially to describe, than to explain and to start from a perspective free from biases. It believes that human beings are sense makers and do not simply grasp the world, but make meaning from the chaotic flow of experiences. These meanings are not present in the world, to be revealed, but are constructed by individuals from their experiences in the world. Therefore, social realities are different for different people and multiple meanings and multiple realities exist. Human actions and artefacts are

projections and embodiments of these meanings. Phenomenology seeks to understand the meanings that are important to human beings in a situation or context.

Phenomenology is grounded in the belief that human beings bring with them APriori knowledge of the world to a situation. This knowledge shapes and filters perception. APriori knowledge consists of all the experiences of the past, class, caste, gender and all other lived experiences. These lived experiences shape all our future experiences, which in turn reshapes our past lived experiences. This is how human beings interpret and make sense of the world.

Unlike the positivist approach to research, which assumes that the researcher is objective and independent of and neither affects, and nor is affected by what is being observed, phenomenology believes that the researcher is not independent of, but is an intrinsic part of what is being studied. The researcher aims to understand phenomena in depth, in terms of the meanings held by actors in the situation under study. The researcher understand that his or her APriori knowledge is used to interpret the phenomenon under study and that the researchers themselves are subject to cultural and social prejudices as well as values and beliefs. Phenomenological study requires the researcher to understand their ‘world view’ and be aware of their own biases.

Participant observations, long interviews and focus group discussions were the methods used by the researchers. In addition to which, the physical space was studied by direct observation – walking, drawing and photography were tools to understand the physical space. The following section describes the qualitative research methods in detail.

11. Apart form the sources mentioned in the text, Section 2.2 and 2.3 borrow much from the class notes and ideas discussed in Dr. Anand Sukumaran’s workshop titled ‘Introduction to the method of Ethnographic study,’ held in mid December 2010.

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2.2.1 Participant ObservationAs the name suggests, it requires the researcher to become a participant in the context being observed. It aims to observe what people say or do in their natural settings and therefore to reveal the meanings that people use to make sense of their everyday experience. It does not begin with any preconceived hypothesis about the phenomenon of study, but builds on the observed ground realities. It starts with an idea or abstractions as the focus of the study and the concepts are expanded, modified and refined as engagement on the field increases and so does the understanding. In Agra, the study began with a focus on tourism in Taj Ganj, but later expanded and got refined to other related fields like gender, identity and basic amenities. The focus of the study or the research question helps the research team filter and decide what to observe – what is happening and why; regular and irregular activities and variations and exceptions.

Participant observations require the researcher to assume an appropriate role in the setting. The setting is the physical location where the people under study carry out their everyday activities. The researchers role maybe overt (apparent) or covert (hidden) to the community. In Taj Ganj, the research team assumed the role of students on a study, and the resident community was aware of the purpose of the study.

Details of the physical space, appearance, verbal behaviour and interactions, physical behaviour and interactions, conversations and activities were observed and recorded in details. The researcher’s impact, and his/her actions, thoughts, feelings and speculations were also part of the documented data.

2.2.2 Long InterviewThe long interview helps grasp the point of view of the interviewee, by understanding the essence of the lived experience as narrated by him/her. Data is obtained by a personal, in-depth, semi-structured or unstructured interview, which is conversational in format. Respondents for the long interview are community members with whom the researchers have developed a good rapport with, while ‘hanging out’ in the field and those that have been constantly referred to by other community members. These are people who have lived the experience being investigated and are willing to share their thoughts about the experiences.

It was required that the interviews take place in settings, in which the respondents were most comfortable and free to speak. The researchers were required to listen with interest, eagerness and curiosity. Paraphrasing, putting word in the mouth of the interviewee was to be consciously avoided. An interview guide was formulated and circulated amongst the research team, to ensure consistency throughout the group. The interview guide is a written list of questions and topics which must be covered in a particular order during the conversation. It is unlike a survey questionnaire and was not revealed to the interviewees. The questions are open ended and allow the researcher to steer the conversation by carefully placed ‘prompts’, to elicit answers fully from the perspective of the respondent and to understand the meaning of those responses. For example, if a respondent, in describing a usual day in their life, say they like a particular television serial, the researcher must probe and ask them, what about the serial is it that they like. This will give an insight into their world view.

Data can be Emic (participant wording) or Etic (researcher’s representation of emic data). The long interview is a way of collecting Emic data. The interviews were recorded on a voice recorder with the permission of the interviewee and verbatim transcripts were made for analysis.

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Interview Guide

1. Biographical Data

1. Name (Full name including father’s name / family name. Meaning of name)2. Age and Sex3. Marital Status and Name of Spouse (possibly delicate question, use with caution)4. Name of Katra in Taj Gunj or other place he / she comes from originally, distance from current location5. Name of locality where he / she currently stays and how long has he / she been staying6. Type of Accommodation – rented / own, how long? How old is the dwelling? 7. Number of people staying with him / who else is staying with him / her?8. Occupation / Work done 9. Educational Background10. Languages spoken / read and write11. Number of Children, Name, Age, Sex, what do they do?

2. Family Background

1. Family members and structure – mother, father, spouse, siblings, uncles, aunts etc2. Current Occupation of family members3. How many of them stay in Taj Gunj and how many in the other places in Agra / elsewhere?4. Background of family members in terms of the Katras / otherplaces they come from?5. Pattern of Movement from Taj Gunj to other places or how did he/ she happen to come to Taj Gunj? Who came first? What did they do? Etc.

3. Katra Background

1. Population and composition of Katra – number of families, types of families ?2. Main occupation3. Infrastructure – schools, roads, water, housing, transport systems, electricity, and primary health centers, telephones, landline phones, mobile phones and their usage.4. Do they have a toilet, electricity, water? medium of cooking? Do they rear animals at home?5. What are the tourist attractions in the area?6. What are the main tourist activities that people are involved with

The Interview Guide Developed after the first visit and used by the research team on the field

Research question “What is your perception of tourism / tourists / tourist activity in the area, and what steps can be taken to improve it, so that the local people benefit?”

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4. Work and daily Routine

1. Tell me your daily routine. 2. How did you get into this business? How long have you been in the job?3. Nature of business – customers, types of customers, Information and materials required for work, what is essential to the successful running of the business? 4. How is tourism related to your business?5. How does living / working next to the Taj Mahal affect you?

5. Tourism

1. Can you give me a background on tourism/tourist activity in the area? When and how did it start?2. Are you involved in tourism/tourist activity in any way? If so, how?3. What do you think of tourism/tourist activity in your area? What has been your experience?4. From the point of view of a tourist, what would be important? (to them)5. What in your understanding are the significant issues related to tourism/tourist activity in the area? What do you think can be done about it?

6. Family and Community

1. Employment patterns of Katra residents – types of work done, average earnings, lean periods, difficulties faced, alternate sources of work, materials required for work2. Daily routine of household/ Katra3. Community Social - Special occasions in the household/ Katra. What are the festivals celebrated? What other occasions are important? What happens?4. Daily routine of family members5. Employment history of family members, type of work done.6. Family Social - When do you meet other family members?7. What do the children like? What are their interests?8. Visits to Village – when, how, frequency, what happens?9. Festivals, celebrations, special occasions in family10. Popular culture and Entertainment- television, newspapers, cinema. What does the family prefer and why?11. What are the favourite TV programs and why? (Ask about each media and get specific examples)

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2.2.3 The Focus Group Interview/DiscussionThe focus group interview is held among a small group of individuals in a comfortable, neutral space. The focus group interview is focused in two ways – the people being interviewed share some similarity (for example, being all men or people of the same economic background) and the interview is focused towards the topic of study. Such interviews take place much later in the study, after one has arrived on a topic and wished to explore further in that direction

The interview follows a broad interview guide and is presided over by a moderator. Besides the moderator, these are other observers who record/take notes. The moderator makes sure that everyone participates and that all participants are comfortable and all topics are covered in the stipulated time. The aim of the exercise is the gather emic data – data in the word of the participants, and questions are structures such that the participants can express their views on the topic under discussion. The objective is to gather perceptions, views and a range of opinions and not to conciously build consensus. A focus group interview is useful because it provides synergism (the total effect is greater than the sum of individual effects), snowballing (one person’s comments lead to another), stimulation, security and spontaneity.

The focus group interview has three parts to it – introduction, interview and conclusion. In the Introduction, the moderator welcomes the participants to introduce themselves and introduces himself/herself and the observers and assistants and their respective roles. The topic, purpose are also stated. The moderator also tells the participating group that all the data will be kept confidential and their anonymity will be maintained. Ground rules for the discussion (for example, one person speaks at a time, no mobile phones) are also laid down prior to the commencement of the discussion. If the discussion is to be recorded, then the participants are informed about it in the very beginning and their concent taken. The interview is conducted in a non-directive manner. The questions are phrased such that they enable people to tell their own story. It is the moderator’s role to maintain focus on the topic of the discussion, make sure that everybody participates, divergent views are respected, and when people give incomplete replies, then probe further for fuller, clearer responses.

Discussions usually get very ‘hot’ and have to be rounded off well. The discussion is summarized and the participants are asked if they have anything more to add to it. They are then thanked for participating and the discussion is concluded.

Photographs were taken during the discussion. It was also recorded on video (for gestures and identifying who is speaking what) and audio. Verbatim transcripts were made, for analysis.

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2.3 Directions for Fieldwork

Initially the researchers are complete outsiders, and need to ‘blend in’ the setting and be as unobtrusive as possible. This involves sensitivity towards dress, hairstyle, equipment carried (mobile phones and cameras) body language, spoken language and gender roles.

The first few days in the field are very important in familiarizing oneself with the setting and laying the groundwork of the study that is to follow. This time involves making sense of the place, the relationships, processes, events and everyday activities. The initial period is important in getting acquainted with the local language and terminology.

Relationships have to be built on the field and the researcher needs to develop trust and cooperation, in order to access settings and improve the quality of the data. ‘Hanging out’, is the process by which the researcher gains trust, familiarity and builds rapport. Building relationships require sincerity, willingness to share, concern and mutual interests. Relationships depend on reciprocity and exchange.

The initial period of field work is also significant in identifying the ‘gate-keepers’ to the community. ‘Gate-keepers’ refers to key people in the community who are respected by other members and enable the researcher to meet people throughout the group. Such people are identified by constant referrals by other people. As Susan Keitumetse mentions,

In ethnographic research, such members of the community are identified from constant referrals by other respondents. Most of these ‘knowledge storers’ are usually older people or male; their relevance to the present analysis is that they not only formulate and guard community values and perceptions, but they often play central roles in formulating such views and ensure the continuous recycling of the views through time. Therefore, commentaries made by selected individuals are likely to be accepted by a community as a representation of their aggregate attitudes to a particular heritage and related tourism product due to a socio - cultural status accorded certain individuals within their particular community.”12

12. Keitumetse S. , ‘Methods for investigating locals’ perceptions of a cultural heritage product for tourism: Lessons from Botswana,’ Heritage Studies, Methods and Approaches, Routledge 2009. Page 203.

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Fig2.4.1a The map carried

while walking the site on

the first visit. Paths, edges,

landmarks and nodes

identified.

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2.4 Fieldwork

A total of three visits were undertaken in the timeframe of the project.

2.4.1 First Visit: Background Work

The first visit was a two week long solo visit at the end of November 2010. The aim was to develop a physical understanding of the space and to build towards the ethnographic study that was to follow. Walking was extensively practiced to explore the area. For a better understanding, the walking was aided by a plan of the site, on which landmarks, paths, nodes and edges 13 were identified and marked as they were encountered in the process of the walks (see fig. 2.4.1a). The character of the space, its everyday activities and their routines, relationships, processes and events were observed. Since the observations and engagements here would lead to the formulation of the research question and the interview guide, an attempt was made to be as open as possible and to observe acutely with highly alert senses, of sight, hearing, smell, touch and taste. It was a continuous process of discovery, approaching the activity in progress, without a particular orientation in mind, but only a general question, ‘what is going on here.14’

The walking tours led to unstructured, natural interactions with the community members, like general questions and greeting. Taj Ganj being a tourist area has many strangers walking through it every day. Most tourists stay here for a maximum of two days. After the first few days, people began recognizing the regularity of the visit and were themselves curios about the purpose of my stay there.

The interactions were opportunities for longer conversations with the community members, which helped

• Identifying ‘gate-keepers’ of the community.

• Developing an idea of the social rules of the place.

• Identifying and selecting social settings, nodes, where the group could begin their study. The task also included dividing the site into zones, for smaller groups to conduct their study. The site was divided into ten zones, according to the paths of access (see Fig 2.4.1b).

• Understanding Language: Besides the tourist languages15, Hindi and Urdu were the major languages spoken by the local people. For understanding the point of view of the residents, it was required that the researchers communicate with the people in the language in which they were most comfortable in. It was concluded that the research team would be required to communicate in Hindi, and hence get into the habit of conversing in Hindi before they came to Taj Ganj.

13. In ‘The Image of the City’, Kevin Lynch describes how people understand their surroundings in consistent ways, by forming mental maps of five elements:Paths: channels of movement along which other elements are arranged. Paths have hierarchies.Edges: Boundaries between phasesDistricts: parts or chunks distinguished by a distinct characterNodes: meeting places, intersections.Landmarks: markers, reference points for identification and orientation.

14. Whitehead, Tony L. ‘Basic Classical Ethnographic Research Methods’. Ethnographically Informed Community and Cultural Assessment Research System (EICCARS) Working Paper Series, 2005, July 17.

15. The local shopkeepers have picked up greetings and phrases from the languages spoken by the tourists, to aid their businesses. Besides the Indian languages, French, Korean, Japanese, are also to be found in use in Taj Ganj.

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Fig2.4.1b Division of the area of study into ten zones according to the paths of access and the density of activity.

Top: Entrance to Hotel Sidhartha.Bottom: The broken Badshahi inside the hotel, fragment of the original Katra architecture.

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This field visit was important in getting acquainted with the local language and terminology. As Keitumetse states ,

“Language or terminology is a significant factor when conducting ethnographic interviews on heritage tourism because conventional approaches tend to bring pre-existing and /or conventional terminologies and meanings to the research situation. Terms such as ‘heritage’, ‘world heritage’, ‘cultural’, or ‘archaeological heritage’, ‘sustainable development’, ‘heritage management’, ‘tourist’ and ‘tourism’ to mention a few, have to be contextualized prior to commencement of the research, in order to aim at what is being referred to as ‘ textualising the social’ (plummer 1996:204).”16

The use of the word ‘tourist’ illustrates the point. In Taj Ganj, the locals refer to a white person as ‘English’ and the local tourist as ‘Indian’. Similarly, the old ‘Hujra’ rooms are referred to as ‘badshahis’ by the locals. It is important to identify such linguistic divergences and contextualize terms by engaging in conversations. This knowledge of the local terminology was further incorporated into the interview guide.

There was also the task of making arrangements for the stay of the research team when it arrived two weeks later. It was important that the team stay in the area of study and not outside of it. Hotel Sidhartha (see Fig 2.4.1b ), in Katra Omar Khan, near the West gate was an appropriate place to stay (in terms of location, financial considerations, quality and services). This exercise of meeting different hotel owners gave an important insight into the hotel business dynamics (types, tariff, functioning, staff, facilities and tourist seasons) of the place.

The research team was a large group of 35 members (30 students + 5 teachers). To manage the study efficiently and to encompass the entire study area, without researchers overlapping their studies, the site was divided into ten parts, according to the paths of access and the density of activity. The peripheral areas and the market streets were dense compared to the residential areas inside the Katras, which were less used by floating population of tourists. Katra Omar Khan and Katra Phulel (being the major Katras, having fragments of the original Katra architecture and being located adjacent to the southern boundary wall) were given importance over the other two Katras (Reshum and Jogidas). However, as the research team identified ‘gate-keepers’, built relationships and probed issues on the field, Katra Reshum and Jogidas were also investigated as a part of the study. The research team was divided into groups of three and one area was assigned to each group.

Photographs and audio recordings were also used as a means to better understand the place.

The project head joined in during the last two days of the visit. An interview guide was formulated and tested17.

This outcome of this visit was a presentation to orient the research group. The geographical and historical context of the area under study was briefly explained, followed by an understanding of the site, in terms of its boundary, landmarks, paths and nodes. The character of the place, activities, routines, and the language considerations were communicated to the group.

16. Keitumetse S. , ‘Methods for investigating locals’ perceptions of a cultural heritage product for tourism: Lessons from Botswana,’ Heritage Studies, Methods and Approaches, Routledge 2009. Page 203.

17. For the Pilot Interview see Appendix 7.2 . For the Interview Guide see section 2.2.2 p17-18

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Fig2.4.2a Street elevation of the Market street near Dakhini Darwaza.

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2.4.2 Second Visit: Data Collection and Analysis

The second visit was two weeks long, commencing on the 17th

of December, 2010 and comprising the entire team. During this visit, the team conducted numerous participant observations, 14 long interviews and two focus group interviews. The team also used photography to document the space and the activities. A rough mapping of the essential services, water, electricity and education was also accomplished. Attempts were made to capture street elevations, but they were not very successful, as the streets were narrow and did not provide adequate distance, resulting in pictures with lens distortion which were difficult to stitch together automatically using most computer software. Finally, they were roughly put together by manual superimposition on photo-editing software (see opposite image, Fig 2.4.2a).

The focus group discussions were held in a classroom of the Nagar Nigam Girls High School (see Fig3.1.2(v)d), located near Katra Omar Khan, on the western side of the study area. It was a space that had the required seating infrastructure, enough light and ventilation and was a neutral space. There were two groups, one comprised of the men and the other of the women. It was observed that the gender issues were very deep in the area. Women had little access to public space and very little freedom to express themselves in the presence of the male members. Therefore, the division of the groups was based on gender.

The male focus group saw an overwhelming response, with 14 men joining the discussion. They were eager to participate and share their views. One view led to another and the discussion revealed many insights as to what the men thought about improving tourism in Taj Ganj. The presence of an expert (conservation architect), however slightly intimidated the group.

The female focus group discussion saw a subdued response, with only three participants. Even though the discussion was in a girl’s high school, in a neutral place, the women were reluctant to step out of their houses into the realm of public space. The women, who did come, had done so because they had developed a close rapport with the researchers and were eager to share their perspectives. It was even proposed that the discussion be held in one of the women’s home, but that also could not be worked out. The discussion revealed women’s difficulties in accessing public spaces, and the general atmosphere being hostile towards women in the public realm. Issues of water, electricity, water, employment and income, toilets, cleanliness, medical care and drug abuse were also discussed. This discussion gave us an insight into the world of the women of Taj Ganj.

Besides, engagement in the field revealed yielded some secondary data in the form of letters to and from the ASI (Archaeological Survey of India), ADA (Agra Development Authority) and the residential representatives, on the subjects of tourism infrastructure and other issues18. The copy of the Monitoring Committee Report19 was also shared with the team by a resident. These documents helped in validating what people had mentioned while sharing their experiences. Some of the secondary data (posters, fliers) gave us an insight into the intangible cultural heritage and the practice and organization of festivals like the annual Urs20.

18. See Appendix.

19. The Supreme Court of India, on October 19, 2006, issued orders to the Monitoring Commmittee headed by amicus curiae, Krishna Mahajan to submit a report on the conditions of Taj Ganj after a visit to the same. 20. The annual Urs, ‘Saalana Urs’, is the commemoration of the death anniversary of Mumtaz Mahal. It is a community event organized by the residents every year.

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Fig2.4.2c Pages of the field notes analysed

for understanding the social, economic and

cultural working of Taj Ganj. Some themes

were predefined and others emerged in the

process of analysing the data.

Fig. 2.4.2c Fig. 2.4.2c

Fig2.4.2b Screenshot of the Baraha software

used for converting the verbatim transcripts

to Hinglish.

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Impact of the Researcher

The physical presence of the researcher in the field affects the setting, and peoples’ behaviour. Therefore, the researcher must blend in and be as unobtrusive as possible. Besides the physical presence, the researchers must be aware that their own Apriori knowledge, socio cultural context, values, beliefs and biases affect the study. Other factors such as age, gender, class and ethnicity are very important. They determine what is observed, with respect to the focus of the study and also influence the interpretation of the observations. Interaction with the researcher/outsiders affects the local people’s perception and change their attitudes and meanings of everyday life.

Documentation and Analysis

Observations do not become data, unless they are tangibly recorded. Physical space, behaviour and interactions, conversations and the researcher’s impact on the situation, their personal experiences, thoughts and feelings were recorded in extensive, descriptive field notes. The place was extensively photographed, long interviews were audio recorded and the focus group discussions were audio and video recorded. Verbatim transcripts were made in most cases. Since most of the data was in ‘Hinglish’, which is a mix of both Hindi and English, the transcripts were also made in the same manner, with the aid of software called Baraha (see Fig.2.4.2b).

Compilation and analysis of the data began in January 2011, upon the return of the research group to Ahmedabad. The analysis of such qualitative data is a rigorous, time consuming process, which involves coding the data into categories that emerge from the data itself. However, issues of time and the ability of the team did not allow such an analysis to happen. The data was intuitively investigated for understanding the social, economic and cultural working of Taj Ganj. Some themes were predefined and others emerged in the process of analysing the data (see Fig2.4.2c). The themes are as follows:

1. Infrastructure1.1 Basic Infrastructure1.2 Socio-Economic Infrastructure1.3 Tourism Infrastructure1.4 Governance Infrastructure

2. Built Heritage and Environment2.1 Unprotected Heritage2.2 Historical Architectural Features2.3 Historical Spatial Configuration

3. Cultural Heritage (tangible and intangible)3.1 Festivals and Cultural Practices3.2 Traditional Craftsmanship

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picturepage

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2.4.3 Third Visit: Community Feedback

The third visit was scheduled towards the end of February, coinciding with the Taj Mahotsav21. This time, it was just two people visiting, the project head and the diploma student. By this time, most of the analysis of the data collected in the last visit was over and the first draft of the report had been prepared. There was a twofold aim for this visit – to discuss the report, its insights and recommendations with the local community and get their views on it, and to present the draft report to the client (UP Tourism), in Lucknow. The team had prepared a series of five posters to discuss the report, its insights and recommendations with the local community. These posters were individually presented to a few people and were kept on public display at the Taj Mahotsav. Members of the community were satisfied with the approach presented towards the betterment of Taj Ganj. However, the issue here was one of communication and not the recommendations itself. The posters were in English, where Hindi and Urdu were the local languages. Besides, the design of the posters also needed to be more communicative. One of the community members suggested that the report, its issues and recommendations be made as a video narrative and be aired on the local channels to reach a greater audience. This is a suggestion that must be taken forward in the near future.

21. The Taj Mahotsav, is the annual tourist festival, organised by UP Tourism. It is a ten day event held from the 18th to the 27th of February at Shilpgram, near the East Gate of the Taj Mahal. It attempts to showcase art, craft, dance, music and cuisine not only from Agra, but around the country.

Fig2.4.3a Posters of the study displayed at

the Taj Mahotsav in Agra.

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3.1 Infrastructure3.1.1 Basic Infrastructure

(i) Water and Sanitation(ii) Electricity

3.1.2 Socio-economic Infrastructure(i) Public Spaces(ii) Accessibility(iii) Health and Safety(iv) Livelihood(v) Education(vi) Housing

3.1.3 Tourism Infrastructure(i) Linkages and Transport(ii) Communication(iii) Facilities & Amenities(iv) Security

3.1.4 Governance

3.2 Built heritage and Environment3.2.1 Unesco Definition

3.2.2 Unprotected Architectural Heritage of Taj Ganj

3.2.3 Historic Architectural Features

3.2.4 Historic Spatial Configurations(i) Spatial Configuration of Public Spaces(ii) Spatial Configuration of Domestic Spaces(iii) Layering of Architectural Styles

3.3 Cultural heritage3.3.1 Unesco Definition

3.3.2 Festivals and cultural practices (i) Religious festivals (ii) Cultural festivals (iii) Tourist festivals (iv) Cultural practices

3.3.3 Traditional craftsmanship

3. Observations and Issues

This section corresponds to sections 2, 3 and 4 from the report titled ‘ Taj Ganj: Taking Our Heritage Forward,’ which was formulated as a part of this project and presented to UP Tourism by the National Institute of Design in May 2011. All the maps have been redrawn for better communication.

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3.1 Infrastructure3.1.1 Basic Infrastructure

i. Water and Sanitationii. Electricity

2.2 Socio-economic Infrastructurei. Public Spacesii. Accessibilityiii. Health and Safetyiv. Livelihoodv. Educationvi. Housing

2.3 Tourism Infrastructurei. Linkages and Transportii. Communicationiii. Facilities & Amenitiesiv. Security

2.4 Governance

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3.1.1 Basic Infrastructure As per the 2001 population census, 285.35 million people reside in urban areas. These areas constitute 27.8% of the total population of the country. In the post-independence era, while the population of India has grown three times, the urban population has grown five times. The rising urban population has also given rise to an increase in the number of urban poor. As per 2001 estimates, the population of Indians living in slums is estimated to be 61.8 million. The ever-increasing number of slum dwellers causes tremendous pressure on basic services and infrastructure in urban areas. In order to cope with the massive problems which have emerged as a result of rapid urban growth, it has become imperative to draw up a coherent urbanization policy/strategy to implement projects in select cities in “mission mode”.

The framework through which we have observed and analyzed our findings in relation to sustainable development for this report have been based upon the United Nations Report of the Brundtland Commission, entitled Our Common Future, released in 1987:

“Sustainable Development is development that meets the needs of the present without compromising the ability of future generations to meet their own needs”. It contains within it two key concepts:

the concept of ‘needs’, in particular the essential needs of the world’s poor, to which overriding priority should be given; and

the idea of limitations imposed by the state of technology and social organization on the environment’s ability to meet present and future needs.”22

22. United Nations Commission on World Development and Environment. “Our Common Future”. Oxford: Oxford University Press, 1987.

Agra, with a population of 13.31 lakh, is a category-B city and falls under the List of Identified Cities/Urban Agglomerations (UAs) under Sub-Mission on Basic Services to the Urban Poor (BSUP). Mandatory reforms at the Urban Local Body level are:

• Internal earmarking within local body budgets for basic services to the urban poor.

• Provision of basic services to the urban poor, including security of tenure at affordable prices, improved housing, water supply, sanitation and ensuring delivery of other already existing universal services of the government for education, health and social security.

~ “Guidelines for the projects on Basic Services to the urban poor (BSUP), to be taken up under JNNURM” www.sudaup.org/Guidelines%5Cbsup.pdf 12 February 2011

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Fig. 3.1.1(i)a Drinking water in earthern pots, a community initiative.

Fig. 3.1.1(i)b Drinking water tank, a community initiative.

Fig. 3.1.1(i)c Drinking water can (20L) used by the residents of Taj Ganj for their daily consumption

Fig. 3.1.1(i)d Packaged drinking water (1L) catering to the tourist demands.

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3.1.1i Water and Sanitation

“But the katra has severe problems of polluted water supply both from the municipal taps and the hand pumps drawing water from the underground water table. Even this water supply from the municipality is only for about two hours daily – one hour in the morning, and one hour in the evening. Those who can afford a booster pump have installed such pumps, because of the extremely low pressure of the water supply, which draws water at the cost of others and which also suck in rust and dirt or even sewage where the sewage crosses with the pipeline. The sewage flows in open nullahs, despite the sewage line laid reportedly under the Yamuna Action Plan, by spending large amounts of public money. This is so because the laid sewage line for unknown reasons has not been made operational by the Jal Nigam, headed presently by Mr. Suresh Chandra, General Manager, Yamuna Action Plan, Agra.”

~ The Monitoring Committee Report. 13381/84

Potable waterAs the municipal water supply is erratic and non-potable, residents, businesses and tourists rely on the following non-government supplied sources to meet their daily potable and non-potable water needs:

Packaged water20 litre reusable plastic bottles containing drinking water are used primarily by residents, hotels, restaurants, and some street tea vendors. These are delivered by local agents and cost approx. Rs. 15 per bottle for the end user.

Water TankersWater tankers deliver non-potable water to only those residences, restaurants and hotels which have water storage tanks. Due to the historically narrow paths of Taj Ganj, the water tankers have difficulty reaching the extents of the area.

Bore WellSome hotels, restaurants and residences have invested in bore wells as a solution to the ineffective municipal supply. The drilling and storing of water from a bore well is a solution exclusive to those who own property and can afford the process. Therefore, this is not a solution for universal access to drinking water. Over time, the bore well must be re-drilled to access water if the underground water level drops significantly. Once water is drawn to the surface by way of pump, the water must be filtered through a reverse-osmosis filtration machine in order to remove heavy mineral deposits. These reverse-osmosis filtration machines require significant investment, maintenance and the ability to pay for regular electric supply. In addition, due to significant pollution of the Yamuna River, underground water sources might potentially be polluted as well, including heavy metals, industrial wastes and the degradation of organic waste and packaging materials.

Shared Dug WellShared dug wells have been an historic source of water for Taj Ganj since the construction of the Taj Mahal. These wells, while providing access to the historic infrastructural layers of the Taj Mahal and Taj Ganj sites, are not used daily to meet the living needs of residents, businesses or visitors. In addition to being rendered inaccessible under Archaeological Survey of India (ASI) jurisdiction, these wells have been filled or have metal grate coverings to prevent usage and accidents.

On-site Water Filtration MachinesWater, stored in overhead water storage containers or piped from bore wells, must be filtered through on-site reverse-osmosis filtration machines in order to remove heavy mineral deposits before drinking . These reverse-osmosis filtration machines require the householder, business, hotel or restaurant significant investment, maintenance and the ability to pay for regular electric supply. Informal businesses and residents will encounter greater challenges in securing access to electricity and the continuous supply from bore wells and stored tanker water required for an on-site reverse-osmosis filtration machine to be effective.

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Toilets Restroom facilities are not adequate in number, hygienic in condition during use, nor responsible in the disposal of biological waste following use. In particular, the needs of female users for safe, hygienic, accessible toilet facilities are not addressed at all in Taj Ganj. Consequently, without adequate public facilities, almost all female users, if not all, have requested to use hotel and restaurants restrooms. As a result, many hotels and restaurants have restricted restroom use to paying customers and women and girls are forced to resist their impulse to urinate and defecate, resulting in possibly severe damage to their health, comfort, and overall experience in Taj Ganj. Handicapped or differently-abled persons are also unable to avail public toilet facilities throughout the Taj Mahal and Taj Ganj sites. During the monsoon season, the contamination of water sources, streets, walkways, businesses, hotels, restaurants and residences by bio-waste and open sewers is regular. Many residents, workers and visitors are victim to illness by food poisoning, gastro-intestinal distress, intestinal worms and hospitalisation.

Public UrinalsPublic Urinals, designed for use only by men, are few in number and do not serve the large numbers of daily visitors and workers in Taj Ganj. These urinals are unhygienic, without deposit/collection strategies for the urine, thus causing the urinals, surrounding buildings and pathways to be covered with urine and infused with their stench. During use, users are exposed to vehicular and pedestrian traffic and pedestrians are exposed to unwanted contact with urine on their footwear or feet.

Portable Public ToiletsPortable toilets near East and West gates are small in number compared to the large number of daily visitors. Waste from potable public toilets must also be transported from the toilets to the appropriate bio-waste disposal sites. Currently, no public toilet facilities are available at the South gate or in the surrounding Taj site, including Taj Ganj, the aqueduct, temples, mosques, gardens or by the Yamuna river front.

Private Hotel and Restaurant ToiletsToilets in hotels and restaurants, if available, are accessible only to paying guests. Hotel toilets may or may not be hygienic. During this study, several hotel bathrooms had to use contaminated water in bathing facilities due to lack of alternatives. Of the few restaurants which do have toilets, some may or may not be hygienic or accessible to both male and female users for both urination and defecation. Restaurant toilets are almost all unhygienic, with waste channelled to open sewers by way of pipes. Waste is conveyed to the open sewer by force of water in buckets. Waste from flush toilets in hotels is conveyed to septic systems. During this study we did not observe any servicing or emptying of septic systems in Taj Ganj.

Residential ToiletsResidential toilets are not accessible to visitors or workers and are only used by Taj Ganj residents and hose to whom they choose to provide access. Residential toilets are almost all unhygienic, with waste channelled by way of pipes or directly through openings in the exterior wall to open sewers. Waste is conveyed to the open sewer by force of water in buckets. During the monsoon season, this bio-waste floods streets and some of the interiors of some residences and buildings. Waste from flush toilets is conveyed to septic system.

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Fig. 3.1.1(i)e Public urinal near the police station. It is unclean and gives off an offensive stench.

Fig. 3.1.1(i)f. A man using the space inbetween two buildings as a urinal.

Fig. 3.1.1(i)g Signage at a hotel toilet saying it is accessible only to its customers .

Fig. 3.1.1(i)h Mobile public toilet at the east gate.

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N


Drinking water initiatives by the community

Municipal water pumps

Male urinals

Pay & Use toilet

Sewer drains and direction

Key

Fig. 3.1.1(i)p. Map of the public drinking water and sanitation system in Taj Ganj.



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Sewerage Infrastructure

Sewage, Sullage, Storm Water Drains

Separate, closed, hygienic drains do not exist for conveying sewage, sullage and storm water from residences, business, hotels, restaurants and public toilet facilities from the Taj Ganj area to municipal sewage treatment facilities. A single open sewer running the length of most streets collects waste from residential and commercial toilets, sullage waste, street waste, storm water and drifting trash. The sewer, between 6” and 2’ in width and 6” – 1’ in depth, conveys waste through these open channels to the outer walls (East and West) of Taj Ganj. From here, the waste is conveyed underground to the northern edge of the Taj Mahal complex for unfiltered, untreated dumping into the Yamuna River.

Entries into all buildings must cross over this exposed sewer. This poses a strong public health danger for gastro-intestinal illnesses, especially during the monsoon season when sewage, waste and storm water from the drains overflow into streets, homes and businesses. Many animals, including rodents, goats, dogs and cows, transmit disease to humans by drinking and feeding from these open sewers.

Fig. 3.1.1(i)i Drain from Katra Omar Khan open-ing near the west gate entrance

Fig. 3.1.1(i)j Open drains line the houses in the katras carrying waste water and sometimes even sewage.

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Solid Waste Management

Residential Solid Waste ManagementWithin each residence, solid waste is collected and sorted into three groups: vegetarian organic, non-vegetarian organic and inorganic wastes. The vegetarian organic wastes are placed in communal masonry bins projecting from the buildings for consumption by cows, goats and dogs (Fig 3.1.1(i)m). Non-vegetarian organic waste is disposed directly into sewage drains where dogs, cats, crows and rats consume it. Inorganic waste is sorted by residents into containers placed outside their residences. These pre-sorted inorganic wastes are collected by local trash collectors and rag pickers (Fig 3.1.1(i)k) and are further sorted at their preferred sites within Taj Ganj (Fig 3.1.1(i)l). For areas in which residents do not sort their waste, scavengers clean drains and streets with their hands and minimal tools.

Commercial Solid Waste ManagementCommercial wastes, mostly inorganic, are collected by local trash collectors and rag pickers and are sorted at their preferred sites within Taj Ganj. Street food and tea vendors deposit food solids and inorganic serving containers (tea cups, plates, utensils, etc.) into small buckets by each vendor. These are also collected by local trash collectors and are sorted within Taj Ganj. Liquid wastes are drained into the surrounding area, into the open sewers and washed onto the street.

Municipal Waste CollectionAfter solid waste is collected by scavengers and waste sorters from residences and businesses, it is brough to the Tanga stand and deposited into large metal waste containers. This study did not observe collection by the municipality nor did it learn about further waste processing following collection by municipal authorities

Street Cleaning

Municipally employed sweepers begin working in Taj Ganj streets before 8am most days. Residents and business owners also clean the entries to their homes and businesses. Much waste is swept into the open sewers running adjacent to the front elevations and porches of buildings. Without an adequate municipal sewage conveyance system or access to water, the cleaning of buildings and streets compounds the public health risk in Taj Ganj.

Fig. 3.1.1(i)k. Municipal worker collecting solid waste from households and the street.

Fig. 3.1.1(i)l All the solid waste is collected in the large bins at the Tanga Stand.

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Fig. 3.1.1(i)m Indigeneous architectural feature for disposing kitchen waste found in most houses in the Katras

Fig. 3.1.1(i)n Kitchen waste in the plastered brick receptacle outside the house.

Fig. 3.1.1(i)o. The disposed waste eaten by passing animals : dogs, cats, cows, buffaloes.

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Issues

1. The municipal water supply system is unplanned and haphazardly implemented. The supply of water is limited, causing hardship to residents and leading to the use of booster pumps run on diesel generators (where in the above water section should this fit). The water is non-potable and all residents rely on supply of bottled drinking water, adding an extra burden to their limited incomes.

2. Sewage drainage lines are haphazardly placed throughout Taj Ganj, with chaotic and disorganised connections from internal to external building sewage lines. This results in leakage, overflowing, and unhygienic contamination of residences, businesses, streets, vehicles and chronic gastrointestinal distress/illness.

3. Open drains are clogged with plastic bags and other inorganic waste. These drains, being un-lined or poorly lined, contaminate of drinking water supply, as well as threaten the condition of historic structures.

4. Garbage is piled up on streets and not collected properly which creates unsanitary conditions on streets, posing a serious threat to public health as it leads to cross-contamination of street-food and water sources.

5. Clogging of infrastructure leads to reduced service levels and raises issues of sustainable practice.

Fig. 3.1.1(i)q. Diagram depicting the passage of water through Taj Ganj. View left (water in) to right (water out).

Packaged water

Tanker

Municipal Water Supply

Borewell

Cleaning\ Bathing

Toilet

Cook\ Drink

Gutter

Septic Tank

Yam

una

Water In Water Usage Water Out

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3.1.1ii Electricity

Access to electricity

Residential Both formal and informal sources supply electricity for residential needs. Resident energy security is limited, as access and consistent power supply from both the Municipality and Torrent are limited. Those who are able to afford to invest in an inverter or diesel generator and the regular expenses of fuel rely on the system as a supplement or alternative to municipal/Torrent power supply. As most residents, with and without legal land tenure, cannot afford a diesel generator system, they rely on wood fuel for their energy sustenance: cooking and heating. They are still vulnerable to extreme temperatures and availability of dry wood throughout the winter, summer and monsoon seasons.

Many hotels rely on diesel generators as a strategy to ensure energy security for their guests throughout the day. These generators power lighting, outlets, air-conditioning, computers and internet connections, refrigerators and entertainment devices.

Commercial Formal and informal commercial enterprises apply a variety of strategies for meeting their energy need depending on the nature of their needs, access to secure land tenure, access to the municipal/Torrent power grid, the availability of affordable energy alternatives and ability to invest in diesel generator systems. In order to reduce costs, many vendors rely on natural lighting and open storefronts. Restaurants, hotels and some vendors invest in a diesel generator and the regular expenses of fuel in order to provide air-conditioning for their clients and users.

Street LightingStreet Lighting is unorganized and not extensive throughout Taj Ganj. Some gathering areas within Katras are minimally lit with single overhead lights attached to poles or the upper floors of adjacent buildings.

Formal and Informal Access to ElectricityWithin Taj Ganj, access to electricity is not universal. Some residents have been connected to municipal or Torrent power supply lines. It is unclear whether supply to remaining residents and businesses is due to municipality or supplier negligence or whether demand has been met. Given that some users are informally connected to existing lines and the widespread use of diesel generators amongst those who can afford them, further study and demand assessment surveying is recommended.

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Fig. 3.1.1(ii)a. Map of street lights and transformers in Taj Ganj. As shown, the main bazaar street, the path of major tourist activity is underlit, and electric transformers occupy precious public space.

N


Street light

Key

Electricity Transformer

Main Bazaar street and tourist activity path.



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Fig 3.1.1(ii)b Exposed overhead wiring and dilapidated state of street light. West gate road, Katra Omar Khan.

Fig 3.1.1(ii) c. Exposed overhead wiring is hazardous and also spoils the visual landscape. Katra Phulel gate.

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Fig 3.1.1(ii)e. Solar powered unaesthetic street light at Kutta park. Fig 3.1.1(ii)e. Street lights at the East Gate road.

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Back-up energy sources

InvertersDuring this study, due to respect for and limited access to residents’ homes and private spaces, we cannot give an accurate assessment of the use of inverters in the Taj Ganj area.

Solar No solar thermal water heating or solar electric systems were observed on residential or business roof tops during this study. the solar powered street light at Kutta park was found to be non-functional.

Wood Fuel and DungMany residents, with and without legal land tenure, cannot afford a diesel generator system, they rely on wood fuel and cow dung for their energy sustenance: cooking and heating. In some cases, plastic and paper waste is also burned for heating. Do to the great difficulty in receiving bureaucratic permissions to repair buildings to a inhabitable state, these residents are still vulnerable to extreme temperatures and to the availability of dry wood fuel and dung throughout the winter, summer and monsoon seasons.

Issues

1. A jumble of overhead electric wires and unsightly electric poles mars the visual quality of the historic streets leading to the Taj Mahal, poses a health and safety hazard to humans, animals and birds in the Taj Ganj area, and makes electric system and building repair difficult.

2. Electric transformers have been insensitively placed in valuable public space, making the spaces unusable (see Fig 3.1.1(ii)e ).

3. There are not enough streetlights in the residential and commercial areas, leading to safety and security concerns for residents and tourists.

4. Use of diesel generators is an environmental concern and is not a scalable solution for residents and businesses in Taj Ganj.

5. Illegal connections are a safety hazard and can lead to conflict between residents and electric suppliers.

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Fig. 3.1.1(ii)f

Fig. 3.1.1(ii)g

Fig. 3.1.1(ii)h

Fig. 3.1.1(ii)i

Fig. 3.1.1(ii)j

Fig. 3.1.1(ii)f: Wood fuel sold in front of the Katra Phulel Darwaza

Fig. 3.1.1(ii)g: Electric transformer at the East Gate road.

Fig. 3.1.1(ii)h: Generator near Kutta Park

Fig. 3.1.1(ii)i:Transformer and exposed overhead wiring at Kutta park - hazardous and creating visual clutter

Fig. 3.1.1(ii)j: Generator in a house

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3.1.2 Socio-economic Infrastructure

Socio-economic infrastructure refers to the underlying physical, financial and human resources needed to support an urban society.

According to a survey conducted by the Indian Council of Social Science Research (ICSSR) in 2010, inadequate socio-economic infrastructure is the major cause for the backwardness of Muslims in 90 districts. In its interim report submitted to the Union Ministry for Minority Affairs, the ICSSR said that lack of access to educational institutions, low literacy rate among parents and poor implementation of the Integrated Child Development Services Scheme (ICDS), besides poor participation of Muslims in the professional and managerial cadre, led to their backwardness. ~ The Hindu, June 23, 2010

3.1.2i Public SpacesOverall quality of public spaces is very poor. Observations were made on important factors such as hygiene, green cover and amenities,

Cleanliness – very few dustbins on the streets, irregular clearance, and spreading of waste by stray animals leads to build up of garbage on streets and clogs the open drains, creating an unpleasant stench. This can also lead to cross-contamination of street food.

Amenities – poor street lighting and exposed electrical wires in public areas are a safety hazard. There is no provision for rest areas with benches, toilets and drinking water facilities in close vicinity.

Air Pollution and Green cover - despite a Supreme Court order to restrict access of pollution generating vehicles in the Taj Ganj area, a large number of such vehicles can be observed, often causing congestion on the narrow streets. Poor supply of electricity and need to operate water pumps has given rise to the use diesel generators in the area. Green cover is observed to be extremely low within this area.

Visibilty - Tangles of unmarked electrical cabling accompany the street lights and cross overhead. Without adequate lighting, residents and visitors are apt to step into the open sewage drains, become injured, and the district does not provide the ease and security which planned lighting and way-finding systems can provide.

Fig. 3.1.2(i)a. Overhead view of the street leading to Dakhini Darwaza

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Fig. 3.1.2(i)b. Overhead view of the main node, Kutta park - unclean, no amenities and green cover, overhead wires add to the visual clutter. Fig. 3.1.2(i)c. Poor contidion of street lights.

Fig 3.1.2(i)d Kutta Park - transformer, overhead electricity wires and hidden directional signage.

Fig. 3.1.2(i)e.Kutta Park, the main node connecting being used as a parking area for cycle and auto rickshaws.

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Fig. 3.1.2(i)i. Tourists near the West Gate of the Taj Mahal. Lack of proper places for tourists to sit.

Fig. 3.1.2(i)f Drinking water in Taj Ganj Fig. 3.1.2(i)g Fig. 3.1.2(i)h

Fig. 3.1.2(i)g, h: Due to an erratic electric supply, people are forced to keep generators. This results in noise and pollution and adversely affects the quality of public space. The unreliability of this resource also results in ‘defensive spending’ by the people of Taj Ganj, thus increasing their cost of living

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Fig. 3.1.2(i)j Aerial view of the four Katras of Taj Ganj. Note the lack of green cover in the area.

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Fig. 3.1.2(ii)a Kutta Park - in the center of Taj Ganj - the main access node to the South Gate of the Taj Mahal.

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3.1.2ii AccessibilityObservations were made on access to public transport and pedestrian access, keeping the socio-economic profile ofthe residents in mind,

Local transport

The local bus service of Agra does not penetrate into Taj Ganj, the nearest bus stop being around purani mandi chowk. Bus service is not used by tourists to get to the various tourist sites.

Autorickshaws are used by both the local residents and low-budget tourists. A system of low-cost shared autorickshaws is also prevalent with Tonga Stand being a node for this in Taj Ganj.

Cycle-rickshaws are used by local residents and tourists to get around in Taj Ganj. Tourists often use this form of transport to and from the parking areas.

Pedestrian Mobility

Disabled access – Taj Ganj area is not at all disabled friendly. Movement is restricted in the area because of congested streets and lack of foot-paths and poor way finding signage.

Gendered spaces – local women access public spaces in an extremely restricted manner because of fear of harassment and stigma. Female tourists also find it difficult to use public spaces because of the lack of proper ambience, utilities like toilets, and poor perception of safety in these areas.

Fig. 3.1.2(ii)b Lack of pedestrian footpaths and cars passing through the narrow streets often push pedestrians towards/into the open drains.

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N


Security barriers

Auto rickshaw access path

Private vehicle parking

Autorickshaw and cycle rickshaw parking

Key

Fig. 3.1.2(ii)c Map of Taj Ganj showing the security barricades, parkings and vehicular access.



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Fig. 3.1.2(ii)e The narrow red sandstone lined bazaar street of chota bazaar. Fig. 3.1.2(ii)d Auto rickshaws create a traffic jam near Kutta Park.

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3.1.2iii Health & Safety

Health and safety are important indicators of the quality of the social and physical envioronment.

Emergency Services There is only one emergency health care van provided by Agra Development Authority ADA which is currently parked at the West Gate of Taj Mahal. It seems to be aimed at serving the needs of tourists visiting Taj Mahal from this gate. No such facility is provided for Taj Ganj residents. There is no access for fire engines in Taj Ganj and no provision for fire safety in public spaces. There is no enforcement of fire safety regulations in the hotels and restaurants of Taj Ganj.

Health HazardsOpen drainage and urinals pose a serious health hazard by spreading infections and restricting mobility . Exposed electrical wiring is a serious hazard in public spaces. At one instance in our stay, a small fire was reported in the transformer placed at Kutta Park, which is a central node in Taj Ganj.

Fig. 3.1.2(iii)a Open drains lining the streets throughout Taj Ganj are a health hazard.

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Fig. 3.1.2(iii)b Ambulance at the East Gate

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3.1.2iv Livelihood

A majority of Taj Ganj residents are dependent on Tourism based livelihoods, such as photographers, guides, transportation, service providers like hotels, restaurants, street vendors and shops, as well traditional craft based livelihoods. A large number of residents working in these sectors are daily wage earners, and most are self employed with no formal unions or professional bosies, except for the guides, photographers and hotel owners.

Fig. 3.1.2(iv)a Mr. Shamshuddin is a Licenced Guide. Fig. 3.1.2(iv)b People make a living out of selling small souvenirs. Their persistence often harasses the tourists.

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Fig. 3.1.2(iv)c A leather craftsman in Katra Omar Khan with his shoes.

Fig. 3.1.2(iv)d Marble souvenir shop on the South Gate street. Fig. 3.1.2(iv)e A pachchekar showing his fine inlay work. In the background, his karkhana and craftsmen working.

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3.1.2v Education

There are not enough publicly funded functional educational institutions in Taj Ganj to serve the needs of the population. Many young boys fall out of education at the early age of 8-10 years and their low literacy rate leads to poor participation in professional and managerial cadres, creating backwardness.

Types of Education providers There are only 2 municipal schools serving the Taj Ganj area currently,

1.Nagar Nigam Inter College (for boys)2.Nagar Nigam Girls High School (Fig 3.1.2(v)d)

There are also many private schools that operate in the area, like Greenfields which are financially inaccessible to a large majority of residents. Madarsa Afzal-ul-uloom (Fig 3.1.2(v)a )is one of the alternative education provider in this area.

Access to Education To pursue higher education girls have to travel out of Taj Ganj. Due to prevailing societal norms, many are prevented from doing so. With pressures to supplement family incomes many young boys also fall out of education.

Fig. 3.1.2(v)a

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Fig. 3.1.2(v)b

Fig. 3.1.2(v)c Fig. 3.1.2(v)d

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3.1.2vi Housing

Housing types1. Badshahi house with traditional layout and sub-divided spaces, including the original hujra rooms in the Katra structures.2. Free-standing houses, built in the open spaces of the Katras in the last 200 years. 3. Living and commercial spaces that have extended from the edges of the Katra into the street.

A hierarchy of spaces can be seen in use in the traditional way of living which can be observed even today. Use of spaces like courtyards, terraces, verandahs and open kitchens is vital to preserving traditional ways of living. These also serve as the lungs of the house in dense and unplanned development. (see Fig 3.1.2(vi)b)Basic services like sanitation, water supply, electricity, and solid waste need upgradation and systemitization.

Fig. 3.1.2(vi)a A well kept traditional badshahi/ hujra room with its domed cieling.

Fig. 3.1.2(vi)b Terraces, courtyards and verandahs make the densely packed Taj Ganj area porous.

Fig. 3.1.2(vi)c A traditional terrace with its kabootar khana, and pigeons.

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Fig. 3.1.2(vi)e Spaces allow for activities. Ladies making papad in the open.

Fig. 3.1.2(vi)d Traditional layout of space - koocha: small private street with houses opening onto it.

Fig. 3.1.2(vi)f Children in front of their house in Katra Omar Khan. Domestic goats tied at the entrance.

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Fig. 3.1.2(vi)g A traditional house with a courtyard, arched entrance, red sandstone flooring and kakkaiya brick walls. Lack of a proper water supply forces residents to store water in containers as seen.

Fig. 3.1.2(vi)h An open kitchen.

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6. Non-functional public health facilities combined with poorly maintained public utilities and infrastructure like dirty toilets, open drains, exposed electrical wires, as well as poor air quality due to vehicular pollution and diesel fumes from generators are cause for the poor public health situation in Taj Ganj.

7. There is a lack of wage security for unorganised sector workers and lack of sustainable livelihoods for all. Commercialisation and competition has let to exploitation of daily wagers and unpleasant experiences for customers. Work conditions for informal sector workers are hazardous. Limited aspirations and unemployment among youth is seen along with substance abuse and prevalence of drugs and prostitution as a source of income.

8. Poor quality of housing and living conditions is observed in most of the areas of Taj Ganj. The area has been allowed to degenerate and develop in a dismal fashion so that many government officials now term it a ‘slum’. There are serious issues related to quality of life, light, ventilation, safety, health and hygiene and basic amenities and infrastructure in Taj Ganj.

9. There is a lack of adequate public education institutions to serve the population of that area and there is no incentive to be in education, leading to limited livelihood opportunities and overall backwardness.

Issues

1. Public spaces in Taj Ganj have no facilities like visitor rest areas with benches, drinking water fountains, toilets and other amenities necessary for a good visitor experience. There is limited access and no special facilities for the disabled within Taj Ganj.

2. lack of public information systems, inadequate street lighting at night and the existence of gendered spaces has let to an increased public perception of threat and lack of security in the public spaces of Taj Ganj.

3. Lack of organized parking spaces, traffic management and enforcement of rules has led to encroachment of traditional open spaces like chowks and gallies for parking of vehicles. Traffic congestion is high in the main streets due to unorganized nature and lack of enforcement of traffic rules.

4. The system for issuing pass for vehicles of residents is a major cause of disgruntlement for local community as the pass is issued by the RTO office at a distance of 15 kms from Taj Ganj and needs to be renewed yearly. There is lots of red-tape and encumbrance to issue vehicle passes.

5. Due to narrow unorganized streets and security barricades, there is no access for emergency services like fire brigade and ambulance to the areas within Taj Ganj.

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Fig. 3.1.3(i)a Fig. 3.1.3(i)b

Fig. 3.1.3(i)c Fig. 3.1.3(i)d

Fig. 3.1.3(i)e Fig. 3.1.3(i)f Fig. 3.1.3(i)g

Fig. 3.1.3(i)a,b: Cycle and Auto rickshaws in Taj Ganj.

Fig. 3.1.3(i)c,d: Animal driven vehicles

Fig. 3.1.3(i)e,f,g: Battery operated tourist taxis.

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3.1.3 Tourism Infrastructure

3.1.3i Linkages and Transport

The city of Agra does not have a functional civilian airport. It is liked to Delhi via the National Highway system. Most tourists arrive from Delhi either by road or by Railways. There are several trains from Delhi and other major cities.

Local Public TransportFor local bus services, refer to section 3.1.2ii

Tourist taxisCNG vehicles of various types operate in the East gate and West gate areas, but do not penetrate inside Taj Ganj, or towards South gate. See Fig.3.1.3(i)e, f,g.

Autorickshaws and cycle-rickshawsAutorickshaws are used by low-budget tourists to get around Taj Ganj and the rest of Agra, whereas cycle-rickshaws are use in and around Taj Ganj itself. Tourists often use thest to get to and from the parking areas. See Fig.3.1.3(i)a,b.

Animal-driven vehiclesHorse carriages and camel carts operate as a novelty ride for tourists in the East and West gate areas and can be seen passing through Taj Ganj as well. These have developed as an alternative to motor driven vehicles, but come with their own problems. See Fig.3.1.3(i)c,d.

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3.1.3ii Communication

Tourist information

Information brochures and maps that are currently available do not give any information about Taj Ganj, and neither do they provide a walking map of Taj Ganj. Fig. 3.1.3(ii)d, g, h illustrate this.

Way finding and information Signage is very basic, has poor visibility and does not provide any information about the heritage of Taj Ganj. See Fig 3.1.3(ii)a, b, c and h.

Museums, exhibitions and interpretation centres

The Shilpgram complex located on the Fatehabad road, about 1 km from the East gate of the Taj Mahal complex, serves only 35% of the tourists visiting the area. It does not give any information about Taj Ganj. See Fig 3.1.3(ii)i.

The Taj Museum does not give any information about Taj Ganj and its cultural heritage and is accessible only on entering the Taj Mahal complex. See Fig 3.1.3(ii)k.

Exhibitions and cultural programs held during the yearly Taj Mahotsav do not have any strategy for branding and marketing of crafts and arts of Taj Ganj. Fig3.1.3(ii)j aptly shows this.

Fig.3.1.3(ii)i

Fig. 3.1.3(ii)k Fig. 3.1.3(ii)j

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Fig. 3.1.3(ii)a

Fig. 3.1.3(ii)b Fig. 3.1.3(ii)c Fig. 3.1.3(ii)e

Fig. 2.3.3a

Fig. 3.1.3(ii)d

Fig. 3.1.3(ii)f

Fig. 3.1.3(ii)g

Fig. 3.1.3(ii)h

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3.1.3iii Facilities & Amenities

Lodging and FoodTaj Ganj has a large number of budget hotels with rates ranging from Rs 350 to Rs1500 per night. There are also a large number of restaurants offering local and international cuisines, food stalls and grocery shops.

Public toilets and Drinking WaterThe West gate area has paid toilets inside the ITC restaurant, East gate has a set of mobile toilets about a 100m distance (next to security barricade) on the Fatehabad road and in the Shilpgram complex, and South gate has no provision for public toilets or drinking water outside the gate. There is a pay and use ‘Sulabh Sauchalaya’ in Taj Ganj, located near the East Gate, but its is obscured and has no signage directing towards it (see Fig.3.1.1(i)p, page 40 ). There is no provision for dringking water in Taj Ganj, apart from community initiatives (see Fig,3.1.1(i)a, page 36)

Packaged drinking water, in the form of factory-sealed 1 litre disposable plastic bottles from major brands, is sold primarily to hotels, restaurants and small shops for final sale to tourists for approximately Rs.12 – Rs.15 per bottle. Many of these bottles are discarded in the street following consumption. Free Drinking water is only available inside the Taj complex.

Emergency medical careIn the beginning of the study, no ambulance service is available in Taj Ganj area due to access and security issues. However, after two incidents of deaths in the area for the lack of emergency medical services, an ambulance was provided at the East Gate by the Agra Development Authority (See page 70 for ‘Excerpt from Agratoday News Service An Ambulance At The Taj At Last Tuesday, 07 December 2010’, also see page 61, Fig 3.1.2(iii)b. ).

Fig. 3.1.3(iii)a

Fig. 3.1.3(iii)b

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N


police station

Key

Police Station

LodgingRestaurant

Clinic or chemistAmbulance

STD/ISD public telephone

ATM/ money exchangers

Internet and computer access

Post Facilities Fig. 3.1.3(iii)c Map of tourist facilities at Taj Ganj, primarily concentrated around the main access route.

Katra Omar Khan

Katra Phulel

Katra Jogi Das

Katra Reshum

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N


Security barriers

Auto rickshaw access path

Private vehicle parking

Autorickshaw and cycle rickshaw parking

Key

police station

Vehicular barrier from Kutta Park to west gate

Barrier at Kutta park for the S. Gate entrance

The long queue at the East Gate

Vehicular Barriers from Kutta Park to East Gate

Fig. 3.1.3(iv)a Security barriers at Taj Ganj controlling accessibility.

Taj Ganj Police Station.



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3.1.3(iv) Security

Security barriersThe barriers restrict access for people and vehicles to the areas near the Taj complex but have been found to be porous at times. They are a source of major inconvenience for the local community because it restricts their movements and is seen as part of the stigma of living in the vicinity of the Taj Mahal.

Agra PoliceThe Taj Ganj Police Station is located in the historic 17th century structures of Katra Omar Khan. All the hotels have to register their ‘foreign guests’ at the police station for security purposes.

Tourism PoliceThe Agra tourism department has a small force of Tourist police but this is notoperative in the Taj Ganj area.

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Issues

1. VIP visits create inconvenience for local community and visitors2. Poor retention of tourists in Taj Ganj for more than one night due to lack of

development and marketing of of tourist attractions and heritage trails in Taj Ganj

3. Menace of touts mars the visitor experience and affects the image of the Taj Ganj area

4. Apathetic security personnel, who are often rude in their dealings with people.5. Under-developed amenities; no benches, poor light, water, toilets

“As there was a VIP visit, the Russian president, the Taj Mahal was closed in the morning. There was a long queue outside the gates in the afternoon and not much activity in the area apart from the long queue. The queue seemed to be moving very slow too. Some would sit down on the side pavements to take rest when they would get tired of standing in the queue for long.”

- field notes of the team

6. Lack of access for emergency services like fire brigade and, ambulances.7. Barricades cause inconvenience for locals and hinder tourist flow.8. Limited access for disabled.9. Lack of communication results in disoriented visitors

“Taj Gate closed was closed for a VIP visit. Everyone was relaxing in the South Gate area. Shopkeepers were sitting outside their shops basking in the winter sun. No tourist to be seen except a group of foreigners who were not informed of the closed Gates.

- field notes of the team

10. Under-utilization of new media for positive image-building11. Poor quality information about Taj Ganj on internet.12. Overall poor quality of visitor experience, with little or no information

available about the historic character and significance of the place.

Fig. 3.1.3a Screenshots of internet searches for ‘Taj Ganj’. The information available is of poor quality and does not establish the historical character and the linkages of the place to the original Taj Complex Design. Information available on the Taj Mahal is only centered around the mausoleum and seldom speaks about Taj Ganj.

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Excerpt from, Agratoday News Service, Sarkozy’s Taj Trip Hustles Tourists Out Sunday, 05 December 2010 15:58

Thousands of foreign and domestic tourists were asked to leave the precincts of the Taj Mahal just before French President Nicolas Sarkozy and his wife Carla Bruni came to visit the historic monument Saturday. Many others could not even enter though holding valid tickets.

“We came here from Sholapur on Thursday. Friday the Taj was closed. Today we thought we would spend time at the Taj Mahal and because of the cold we were delayed. And in the afternoon, we were told to go away,” said Ramesh, a school teacher from Maharashtra.

“These tickets would not be valid on Sunday. Many had to catch a connecting flight or return by Shatabdi or Taj Express. They are naturally angry. Sarkozy should not have suddenly changed his programme,” tourism industry expert Rajiv Tiwari told Agratoday.in.

An angry tourist from Australia, Jameson said the authorities could have at least told them in advance, or allow the tickets (priced at `750 for foreign tourists) to be used the next day.

A large number of school and college students too had to return disappointed. The total number of tourists turned away or asked to leave early was around 15,000.

“A big holiday crowd was waiting, but all were deprived of the opportunity to see the Taj. This is not only an injustice but also reflects insensitivity on the part of the visit planners,” Tiwari added.

The tourists are expected to have a harrowing Sunday as well.

“Many would face the same problem visiting Fatehpur Sikri. The Jaipur highway would remain sealed for hours,” said travel agent Montu Bhagat.

Till late Saturday, Yamuna Kinara road, Fatehbad road and the Mall road were jammed.

“There’s more anger and frustration than excitement at Sarkozy’s visit. If it’s a private visit, then why disturb the public? Go and enjoy the Taj quietly,” an angry commuter, Rajveer Singh, said.

Apparently impatient for the Taj viewing, Sarkozy rushed to the historic monument with Carla almost immediately after landing here from Bangalore. The French president was scheduled to visit the Taj Sunday morning, but changed his plans.

Excerpt from, The Asian Age. ‘Sarkozy, Bruni see Taj, will visit again today’ Dec 05, 2010, Prashant Pandey, Agra

The Central Industrial Security Force personnel, guarding the monument swung into action and asked the tourists to vacate the premises in the wake of a VIP visit.

Stretches leading to the eastern gate of Taj Mahal were cordoned off as the French First Couple walked into the historic monument. For security reasons, nobody was allowed to get into the hotel, Amar Vilas where the French First Couple are staying. Roads were cordoned off. Even the markets on the way to the monument were closed. However, shops and other establishments near the hotel remained open.

If the VIPs enjoyed their 30 minutes at the Taj Mahal, a group of students from a primary school were left disappointed. Their visit to Taj Mahal ended abruptly. The chairman of the school, Prem Raj Rawat, was upset not merely for the children being moved out “hastily” but also for some “bad behaviour” by security personnel.

Excerpt from , Agratoday News Service An Ambulance At The Taj At Last , on Tuesday, 07 December 2010 16:06 Agratoday News Service

An air-conditioned fully equipped ambulance van was handed over to the state health department, by the divisional commissioner Sudhir M Bobde, to be stationed at the Taj Mahal’s eastern gate. The van has been arranged by the Agra Development Authority, and costs around `15 lakhs.

On November 25 a Mumbai tourist Syed Sultan collapsed at the Taj gate but since no medical help was at hand, family members alleged delay in treatment cost him his life. In the past six months there have been several cases of injuries, tourists slipping and falling down. Each time there was a demand for medical help which could not be provided promptly.

The Taj Mahal is visited by 10 to 15 thousand tourists daily.

However, tourism industry leaders expressed doubts saying the local health department already has several ambulances lying in the backyard at the district hospital. “It would have been better if the local NGOs like Help Agra had been given the responsibility,” said hotelier Surendra Sharma.

Mukesh Jain, of Help Agra told Agratoday.in “yes we had approached the ADA to let us run the service but they showed no interest. We have a fleet of ambulances including an ICU Van and we are giving excellent backup service to the city, at the most affordable rates. A central control room monitors the movement of these ambulances and a helpline number is available round the clock.”

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Extract from interview with a restaurant owner in Taj Ganj on 20.12.10

“Asli Badshah tau Shah Jahan tha. Yeh Indira Gandhi, Rajiv Gandhi, Sonia Gandhi thode hi naa hain. Who ek Taj Mahal bana gaya aur aaj tak log usi ka kha rahe hain. Usne yeh imarat Mumtaz ke liye thode na banayi thi. Usne yeh isliye banaiye thi ki yahan ke kaarigaron ko lage ki weh mehnat kar rahe hain aur usi kaa paisa mil raha hai unhe. Aap hi bataiye aajkal ke Badshahon ne ek bhi cheez aise banaiye hai aaj tak”

Extract from interview with a shop owner in Taj Ganj on 24.12.10

Born and brought up in Tajganj, he said that the problems here have been the same all these years and situation hasn’t changed for the better. From the point of view of tourism there were two things that he had to say. Firstly, the tourist who comes to see the Taj is barely left with any time to indulge in any other activity and that is because of the long wait that he has to endure before he manages to step inside. The incredibly long queues and the wait end up exhausting and frustrating the tourist, messing up his entire day’s schedule, and thus affecting the business of the shops around which thrive on tourism. He said, “banda andar hi apni ghadi dekhne lagta hai...shopping ka time kam ho jasta hai.” His second point concerned the dirt and squalor in the area around the Taj. He expressed regret about the fact that a place which plays host to tourists from all over the world and is responsible for so much of foreign exchange pouring into the country’s reserves cuts such a sorry picture with regards to cleanliness and hygiene. Pointing at the open drains right across the road, a feature characteristic of Taj Ganj, he said that from the perspective of tourists this state of affairs in the vicinity of the Taj Mahal is pathetic and is a matter of great shame for all Indians. There is no attention paid to the cleaning of the area, there is acute water shortage, the drains are all open and breeding ground to insects and dirt and the electricity lines running all through the area and naked and unattended. Unless something serious happens, he expressed doubts about whether the state of affairs would improve in the area.On asking about the role of government agencies, he replied bluntly, “ ASI, ADA toh haram hai. Sab paise se chalta hai yahan. Aur kuch nahin toh files change ho jati hai.” No one he claimed is ready to take responsibility of these critical matters. Even if someone does, he isn’t in position for long enough to be able to take action. As such development is a far cry. “Asal mein hona toh aisa chahiye ki ek ke uppar doosra, doosre ke upper teesra aur phir uske uppar hum.” He stated advocating his belief in the philosophy of “who shall watch the watchmen”. Finally he said, “asal mein bataon toh yahan sab hi log apna Taj Mahal banane mein lage hain.”

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3.1.4 Governance

UN-HABITAT is proposing the following definition of governance:

“Urban governance is the sum of the many ways individuals and institutions, public and private, plan and manage the common affairs of the city. It is a continuing process through which conflicting or diverse interests may be accommodated and cooperative action can be taken. It includes formal institutions as well as informal arrangements and the social capital of citizens.” 23

Ultimately, it is at the community level, where ordinary people take and implement everyday decisions, that governance has its greatest relevance and need. But communities have being governing themselves anyway, and since time immemorial.Since governance is the process of decision-making and the process by which decisions are implemented, an analysis of governance focuses on the formal and informal actors involved in decision-making and implementing the decisions made and the formal and informal structures that have been set in place to arrive at and implement the decision.

Characteristics of good governance 24

23. http://www.unhabitat.org/content.asp?typeid=19&catid=25&cid=2097 on 16 February 201124. http://www.gdrc.org/u-gov/escap-governance.htm on 16 February 2011

Issues

1. Taj Ganj residents currently feel they have no stake and representation in the decisions that affect their living environment and livelihoods.

2. Some professional bodies and civil society groups are active in giving voice to the issues affecting them but find government agencies unresponsive to their proposals.

3. There is a clear lack of accountability in the way public money is spent and planning is done at the moment.

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3.2 Built Heritage and Environment3.2.1 Unesco Definition



3.2.4 Historic Spatial Configurationsi Spatial Configuration of Public Spaces

ii Spatial Configuration of Domestic Spaces

iii Layering of Architectural Styles

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Fig. 3.2a. The octagonal shaped barah-khama tomb stands just beyond Katra Resham. One can see this beautiful red sands stone faced structure abutted with walls of residential structures. The tomb is one of the structures protected by ASI within Taj Ganj.

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3.2.1 UNESCO Definition

Cultural heritage in its tangible and intangible forms, gives a community its identity, and brings people together. UNESCO, the United Nations Education, Scientific and Cultural Organization defines Cultural Heritage as,

‘ monuments: architectural works, works of monumental sculpture and painting, elements or structures of an archaeological nature, inscriptions, cave dwellings and combinations of features, which are of outstanding universal value from the point of view of history, art or science;

groups of buildings: groups of separate or connected buildings

which, because of their architecture, their homogeneity or their place in the landscape, are of outstanding universal value from the point of view of history, art or science;

sites: works of man or the combined works of nature and man,

and areas including archaeological sites which are of outstanding universal value from the historical, aesthetic, ethnological or anthropological point of view. ’


As Ebba Koch, the leading historian of Taj Mahal points out in her book, The complete Taj Mahal (2006), the bazaar and caravanserai complex originally formed an integral part of the Taj Mahal and the visitor who steps out of the south gate or ‘Sirhi Darwaza’ is stepping into what was once the main bazaar street of the complex. The spaces of the original complex were witness to the most intense commercial activity in the 17th century, involving goods from every country, as told by contemporary sources Lahauri and Kanbo. The four quadrants divided by two bazaar streets that crossed in the middle was the charsu bazaar, surviving in a reduced form (referred to as Kutta Park); the hujra rooms fronted by verandahs that lined the walls of the gated serai’s (now referred to as Katras) with central open spaces (chauks), can still be experienced if a visitor is guided through.

The four Katras have undergone incremental changes over time and currently include structures which are over 100yrs old, having distinct architectural and cultural value, that have merged into this heritage landscape of the Katras. The four Katras still have their original names- Katra Omar Khan (Market of Omar Khan); Katra Fulel (Perfume market); Katra Resham (Silk Market); and Katra Jogidas. Katra Omar Khan seems to be the best preserved with several badshahi’s surviving and it has the most intact gate. All the gates are protected by the Archaeological Survey of India.

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Fig 3.2.2c. Katra Fulel gate is one of the better and bigger of the gates. The new structures touching the gate are in complete violation and the unorganised space around it blocks the sight-lines and character. This is one of the structures protected by ASI within Taj Ganj.

Fig 3.2.2b. Katra Omar Khan gate. It is by far the most well kept gate. It is protected by the ASI, but insensitive paving and lack of maintainance has taken away its character.

Fig 3.2.2d.Katra Jogidas gate is the simplest in character. The darwaza stands bare in neglect having almost lost its plaster and cladding completely . This is one of the structures protected by ASI within Taj Ganj.

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Fig 3.2.2e. Katra Reshum Gate.

Fig 3.2.2f. Dakhini Darwaza - on a direct axis to the South gate of the Taj Complex. Hawkers, hoardings and parking have infringed on this gate. Even though they are protected by ASI there seems to be total disregard in the care and preservation of these important monuments.

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The main visual characteristics of the area are,

1. There is a uniform use of brick domes in hujra rooms of the Katras (refered to as Badshahis by the locals. See Fig3.2.3a).

2. Use of Mughal arches of varying sizes and ornamentation can be seen in the Katra gates, arched barandahs (courtyards), and mihrabs (wall niches). (See Fig3.2.3d).

3. There is a uniform use of Kakkaiya bricks in construction dating back to about 100 yeas ago. A unique detailing for brick corners is used throughout the Katras. Salvage and re-use of these bricks can also be observed in newer structures.

4. There is a uniform use of red sandstone for chajjas, brackets and street paving. Although chajjas and brackets are still quite dominant, very few large sandstone slab paved streets are now intact (see Fig3.2.3e).

5. Use of wood beams was also observed in one of the Badshahi structures, and though probably not original, it adds to the architectural variety and shows the ability to use diverse construction techniques (see Fig3.2.3d).

Fig 3.2.3a Constructed out of Khisht – I – Puktha ( baked bricks ) these domed Hujras are now just a remnants of its earlier self. Most of these sarais are lost and whatever remaining has been added to over the centuries and exist in dilapidated condition.

Fig 3.2.3b Some of the additions date back to over many centuries forming an incremental heritage . They lend a distinct character with Jharokas supported on decorative stone brackets , as well as multi cusped arches being some of the added architectural features.

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Fig 3.2.3c Use of wooden beams is unique, and though probably nor original, it adds to the architectural variety of the heritage structures.

Fig 3.2.3d A beautiful mughal arched entrance vault with multi cusped arch front facade frames an entry to a katra residence.

Fig 3.2.3e Large sandstone slabs street paving, much of which is replaced with unsympathetic cement surfacing.

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3.2.4 Historic Spatial Configurations

3.2.4i Spatial Configurations in public spaces

There is a density and organic nature of the street layouts that has developed after the building of the Taj Mahal and the four Katras. This can be seen inside the Katras as the needs of the community have developed and more recently (in the last 20 years) in the cross-axial streets of the four Katras as a response to the considerable increase in tourists to the Taj Mahal.

The scale of the shop fronts on the cross-axial market streets is related to the original katra structures as most of it is built as incremental additions. However, some of the recent construction of hotels and religious structures is disctinctly of a different scale.

Fig 3.2.4(i)a Visual representation of the Katra Jogi Das, showing the built fabric and scale.

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Fig 3.2.4(i)b

Fig 3.2.4(i)d.

Fig 3.2.4(i)c.

Fig 3.2.4(i)e.

Fig 3.2.4(i)b Transition of space from the public to the private is marked by courtyards.

Fig3.2.4(i)c Traditional terrace space with kabootar khanas. These terraces are used for kabootar baazi everyday.

Fig 3.2.4(i)d,e Gallis and koochas.

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toilets & washroom

verandaterrace

living room

room with badshai

Traditional Badshahi

3.2.4ii Spatial Configuration in Domestic spaces

The internal and external barandahs (courtyards) are part of the original spatial configuration that developed around the needs of traditional domestic and commercial activies of the Katra inhabitants. They also serve as the lungs of the house by promoting cross ventilation of air.

The Chat (terrace) is a space for many activities relating to domestic work like drying of clothes, spices and leisure activities like kabootarbazi (pigeon flying). Many of the terraces even today have kabootarkhanas (pigeon coops).

Galli’s (internal streets) are extended domestic spaces that link the community and are used for shared activities like festivals, and celebrations, for children to play, as well as domestic animals.

Fig 3.2.4(ii)a A traditional badshahi house. Layers added to the original

hujra rooms with the passage of time, and as per the needs of its inhabitants

Fig. 3.2.4(ii)b

Fig. 3.2.4(ii)c, d

Fig. 3.2.4(ii)e

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Fig. 3.2.4(ii)b

Fig. 3.2.4(ii)c

Fig. 3.2.4(ii)d

Fig. 3.2.4(ii)e

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3.2.4(iii) Layering of architectural styles

Architectural CharacterThere is a marked diverstity in the character of the Katra spaces. The residential areas within the Katras retain traditional features, materials and use of spaces. In contrast, the cross-axial market streets have vibrant shopfront displays, colours and smell of street food and sound of traffic that dominates our senses. The architectural character of the market streets is degraded and lost to a large extent, except for parts like the Police Station where the original Katra structure can be observed from the street (see page 76, Fig3.1.3(iv)a ).

Architectural StyleA disctinct layering of architectural styles can also be observed in the Katras which also helps date some of the structures. There is use of European architectural elements like classical arches and columns and regional art deco style ornamentation in some of the residential buildings from the past century.

Tourism architectureRecent constructions do not reflect the historic character of Taj Ganj and having developed as a reponse to the tourism trade display the use Rajasthani style and materials that is seen to be popular for use in commercial tourist properties throughout North India. Fig 3.2.4(iii)a Semicircular columns and double layered

semicircular arches form a beautiful shopfront. Built out of old flat bricks with chuna plaster with red sandstone chajja. Such built fabric adds to the character of the layered built heritage of Taj Ganj.

Fig 3.2.4(iii)b A century old 3 storey haveli type structure lends to the heritage character of the place.

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open drain

road

shop

terrace

otla

cortyard

toilets and washroom

water tank

veranda

living spaces

kabootar khana

Fig 3.2.4(iii)c A house showing different architectural styles layered with time.

Fig 3.2.4(iii)d A sectional view of a typical two storey structure within the katras.Due to the dense wall to wall development the house mainly derives its light and ventilation from the front façade and internal courts. The courts and terraces also from the main lungs of the house with the activity oriented around these spaces.

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“Conservation of our buildings demands wise management of resources, sound judgement and a clear sense of proportion. Perhaps, above all it demands the desire and dedication to ensure that our cultural heritage is preserved”

Bernard M. Fielden (1982) Conservation of Historic buildings, Butterworth Architecture, Oxford.

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Issues

1. The original katra walls and katra sarais are in poor condition due to a history of neglect towards their heritage value.

2. The gates of the sarai which are listed structures by ASI are not properly maintained. Visibility to these structures is marred and haphazard constructions are abutting the heritage structures.

3. Poor self image amongst locals of this shared heritage, lack of awareness interpretation and opportunity to understand and appreciate the cultural heritage of Taj Ganj is another reason for the decay of the Taj Ganj heritage.

4. Spaces around the original Katra walls have been densely built up. The approach and access to these sarais in many cases is cut off and many a times accessible only through haphazard construction. Some of the heritage structures are used by government agencies (opposite image)

5. There is no means of information and awareness on Taj Ganj created for visiting tourist to know that this is a historic area and part of the original Taj Mahal complex.

6. The incremental architectural proliferation in the area is over a century old. This layering of styles and construction technology has architectural and heritage value, in addition to the value associated with the badshahis. They form an integral part of the built heritage of Taj Ganj.

7. There is a slow and steady loss of cultural heritage assets due to lack of documentation and listing of the structures and a constant pressure of development aspirations.

8. No sign of conservation effort or heritage guideline framework is visible to protect the heritage of Taj Ganj. No detail study has been carried out with context to the original katras and incremental heritage resulting in a complete void of information on development sequence, relationship with its settings, cultural influences affecting its forms and fabric, architectural elements and features, individual history and ownership.

9. Lack of accountability within the administrative system has compounded the problem of neglect of the heritage structures of this area and the overall condition of Taj Ganj.

10. A visual cacophony created in the streetscapes by hanging electric cables, air conditioning units, dish antennas also disturbs visibility and spoils the heritage character of the area.

11. It can be clearly inferred from ASI’s periodic reporting (on behalf of the Government of India) to UNESCO World Heritage Centre and its inability to provide an answer to NID’s questions in a letter (through U.P. Tourism) dated 7th February 2011 there is no evidence of a Heritage Management Plan for the Taj Mahal and its surrounding areas which includes Taj Ganj. (for letter, see appendix 7.6 on the attached DVD.)

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3.3 Cultural Heritage3.3.1 Unesco Definition

3.3.2 Festivals and Cultural Practices i Religious festivals ii Cultural festivals iii Tourist festivals iv Cultural practices

3.3.3 Traditional Craftsmanship

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3.3.1 What is Intangible Cultural Heritage?

The previous section was about the built heritage and the environment. This section aims to look at the intangible cultural heritage and the living culture that the people of Taj Ganj attach importance to.

Intangible Cultural Heritage is transmitted from generation to generation, and is constantly recreated by communities and groups, in response to their environment, their interaction with nature, and their history. It provides people with a sense of identity and continuity, and promotes respect for cultural diversity and human creativity.

The Convention for the Safeguarding of the Intangible Cultural Heritage defines the intangible cultural heritage as the practices, representations, expressions, as well as the knowledge and skills (including instruments, objects, artefacts, cultural spaces), that communities, groups and, in some cases, individuals recognise as part of their cultural heritage. It is sometimes called living cultural heritage, and is manifested inter alia in the following domains:

• Oral traditions and expressions, including language as a vehicle of the intangible cultural heritage;

• Performing arts

• Social practices, rituals and festive events

• Knowledge and practices concerning nature and the universe

• Traditional craftsmanship.25

25. Source: http://www.unesco.org/services/documentation/archives/multimedia/?id_page=13&PHPSESSID=99724b4d60dc8523d54275ad8d077092 (Feb3, 2011) Fig. 3.3.1a

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3.3.2 Festivals and Cultural Practices

IdentityTaj Ganj has a syncretic identity. People of different religious identities: Hindus, Jains, Muslims and Sikhs live in Taj Ganj. People live in mixed communities, except for Katra Jogidas, predominated by Hindus and Jains.

People of different regional identities also come together in Taj Ganj. People identify themselves as Sindhis, Iranians and Mughals. Many moved here during the partition in 1947, and were given houses by the custodians. Historically, craftsman and workers came in from Central Asia and all over India, for the construction of the Taj Mahal. Besides the native Indians, mughal rule brought in small numbers of immigrants from Central Asia. Some of the people who live here , are the direct descendants of those who built the Taj , and even after generations, still proudly retain their Central Asian identities.

Mr. Akil-ud-din, who owns the ‘Asian Gems’ shop near Kutta Park, said that his family belongs to Iran. They migrated to Agra 450 years ago, in the Mughal times, and have been here since then. His ancestors were draughtsman, ‘nakshe nabizaan’, and helped make the drawings for the Taj Mahal. Most men from his family now work as draughts persons with the PWD and the Army. He also said that his family had old drawings of the Agra fort, and Itmad-ud-daula. He also spoke about a family tree, ‘Shijra’ document that traces back the families’ history to almost 400 years back.

Meherbanu Begum , wife of the late Mirza Akthar Beg, who was a marble salesman, when asked about their regional identity replied ‘ Hum toh Mughal hain’, ‘we are mughals.’ Their family has been engaged in marble inlay work for many generations now. Her son Shanawaz Beg is also a marble inlay craftsperson.

3.3.2i Religious festivalsOver the centuries, people have been celebrating religious and cultural festivals together, regardless of personal and family identity or religious beliefs, in a unified spirit. This has led to the development of shared practices around religion, lifestyles and livelihoods.

Muharram, Holi, Diwali, Id, Mahavir Jayanti and lohri are the major religious festivals celebrated in Taj Gunj.

As the locals recount their experiences, we were told that Holi is a special occasion, where people of all communities take part in the colourful festivities regardless of religion.

Muharram is the month of mourning in Islam. The end of the ten days of mourning is marked by loud drumming with great gusto by young men and boys on the streets of Taj Gunj. The instrument is called the ‘Dhaul’ by the local people. They make their own drums from wood and goat skin. Each drum costs about Rs. 400. In the evening, there is a larger gathering of drummers, music and people at Lohamandi, (fig3.3.2(i)a, vid3.3.2(i)a, b). This is not a cultural practice that was originally present, but has evolved over the last few years.

At Kutta Park, in front of the gate of Katra Omar Khan, a temporary stage is constructed, where men gather in the evening and stories and songs of incident of Karbala are recited. It is a community event organized by the people of Taj Gunj. During this time, temporary food stalls come up near Kutta Park, selling traditional fare like Biryani and Haleem.

Fig 3.3.2(i)a: End of Muharram at Lohamandi.

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3.3.2ii Cultural Festivals

Cultural festivals are social festive events that have developed over generations. These festivals transcend religion and are usually community based. These events grow out of a shared history, and reflect the community beliefs, rituals, practices and knowledge. Cultural festivals embody in them, the spirit of a community. The syncretic ethos of Taj Ganj is best reflected in the many cultural festivals celebrated here – The annual Urs, Nazir Basant Mela, KulKul, Sheetla Mela, Sharad Purnima Mela, Dusshera Mela and the Jaini Mela.

Urs

The annual Urs, ‘SaalanaUrs’, is the commemoration of the death anniversary of Shah Jahan and MumtazMahal. It is a community event organized by the residents every year.

“Urs celebrations are still held annually at the TajMahal for Shah Jahan and MumtazMahal on the anniversary of the emperor’s death, 26 and 27 Rajab, the seventh month of the Muslim calendar” 26

Not only is this event related to the history of the place, but it is also related to the personal histories of those living here. Mr.Tahir-ud-din Tahir, who is the president of the committee that organizes the annual Urs, belongs to the family of khadims, who were historically the caretakers of the Taj Mahal tombs27.

The Urs is a three day long event, attended by thousands of people. During this time, the actual graves are opened to public viewing. Very long chadars are made and offered as a secular fabric at the graves, as a part of the ritual.

Image Source: The Hindu, 04/09/2005.

Fig3.3.2(ii)a: The chadar offered at the Urs, as a secular fabric.

Fig3.3.2(ii)b: The annual Urs is organized by the local community. A poster in the local language on the wall.

26 Koch (2006) page 229.27 Koch (2006) page 118.

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28. For more, see - http://www.urduwriters.com/category/indian-writers. Date of access: Feb3, 2011.29. For books on MiyaNazir’s poems, see: http://www.flipkart.com/nazir-akbarabadi-prakash-pandit-hindi-book-8170285038

Nazir Basant Mela

The Nazir Basant Mela is celebrated every year on BasantPanchami, in the memory of the 18th century local Urdu poet Miya Nazir Akbarabadi. The event (Fig 3.3.2(ii)c,e) takes place in Nazir Park, near MalkuGali in TajGunj, which also houses the grave of MiyaNazir. (Fig3.3.2(ii)d)

The festival started being celebrated about 80 years ago, as a community initiative. On the day of Basant Panchami, Saraswati (goddess of knowledge) puja, is followed by a gathering of school children and adults for a poetry recital. Poems of Amir Khusrau and Miya Nazir Akbarabadi are recited on the occasion.

Miya Nazir Akbarabadi was born in Delhi in the early 18th century, and later migrated to Agra. He wrote in Urdu, and his poems were about everyday life, and the dilemma of the common people. The simple subjects made his poems popular among people 28. Some of his poems have been translated to Hindi, and have been published in books29. They have also found their way into school education, and are being formally taught.

Concerns: The location of Nazir Park is on the tourist route from the parking to the south gate of the Taj Complex. The tourists walk past, without noticing anything. The festival is a people’s initiative now, support could make it grow and reach out to more people in the city. Perhaps, the word of Miya Nazir could also be spread through other mediums like publications or local radio, to generate greater community awareness and pride. There is a need to communicate the cultural and historic significance of the place and share the poetry with the tourists and the people who live there.

Fig. 3.3.2(ii)c Nazir Basant Mela at Nazir Park.

Fig. 3.3.2(ii)d People at Miya Nazir Akbarabadi’s grave.

Fig. 3.3.2(ii)e Participants at the Nazir Basant Mela.

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KulKul Mela

The KulKul Mela is the annual pigeon flying competition, held on the 25th of December every year, for six days. It is a large event, with teams participating not only from Agra, but also from neighbouring cities like Firozabad and Delhi. The event was taking place in Kuberpur, on the Firozabad road, 14km from the city of Agra. The competition requires a large open space to fly the pigeons from, and to accommodate the audience that gathers to witness the event. Historic literature and common understanding tell us that sport used to be popular in the Mughal Period.

The sport requires one to train and nurture pigeons, and to have a deeper connection with the birds. Not unlike all other sports, this too has its ‘ustaads’, or experts, who through experience, have the knowledge of training and feeding the birds.

The KulKul festival is deeply linked to the cultural practice of kabootarbazi, seen on Taj Ganj terraces every day. People from Taj Ganj participate and also help organize this competition. It’s a practice that gives historical and cultural identity to the people and the place. Besides this, the KulKul festival, by involving teams from outside of Agra, helps link to similar cultural practices across the country. It fosters cultural exchange between people from different parts of the country and brings together people of different communities.

Concerns: At present, the event is organized as a community initiative. They have meager resources, and even called it a ‘poor man’s festival’. The arrangements on the field were also meager. Due to lack of participation and competition this year, the event had to be concluded in three days. There is a danger that this festival might get survive without support.

Fig. 3.3.2(ii)f At the KulKul festival.

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3.3.2iii Tourist Festivals

Taj Mahotsav

The TajMahotsav, is the annual tourist festival. It is a ten day event held from the 18th to the 27th of February. Shilpgram, near the East Gate of the TajMahal is the location of this festival of ‘art, craft, culture and cuisine.’ The festival is organized by U.P. Tourism. It attempts to showcase art, craft, dance, music and cuisine not only from Agra, but around the country.

Fig. 3.3.2(iii)a Poster of the Taj Mahotsav at a hotel reception door. Fig. 3.3.2(iii)b During Taj Mahotsav at Shilpgram. Fig3.3.2(iii)c A Madhubani painter at her stall in the Taj Mahotsav.

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Fig3.3.2(iii)d School children waiting to enter the Taj Mahotsav.

Fig3.3.2(iii)e Ceramic wares at the the Mahotsav.

Fig 3.3.2(iii)f Traditional Mughlai food.

Fig3.3.2(iii)g The stage and its backdrop at the Taj Mahotsav.

Fig3.3.2(iii)h Craft products from all over the country.

Fig3.3.2(iii)i Stalls at Shilpgram.

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3.3.2iv Cultural Practices

Cultural practices comprise ways of doing things. These ways of doing have evolved in the community over many generations and embody in them a collective memory and history of the community. They are fundamental to social cohesion and a shared social identity.

MiyaNazir’s poetryMiyaNazirAkbarabadi was an 18th century, local Urdu poet (see 3.3.2, pg 104). His poems were about everyday life and the dilemma of the common people. Many of his poems are formally taught in schools and people relate to his works. A few books of his works have also been published. His poetic expressions are often used by people in their daily conversations, and it is shared knowledge within the community of Taj Ganj.

Performance Arts, Quwalli singing, Drumming at Muharram

Viewing of the Taj : from Roof tops, In moonlightIn no other place, is the tourist gaze more important than at the Taj in Agra. The monument must be ‘looked’ at. The community involved with tourism has made provision for securing the best possible ’views’ of the Taj. Since vertical construction is prohibited in the area, people have set up numerour roof-top restaurants with unique views to the monument. The ghats at the east gate also provides the few who venture there, views of the monument in its entirety. Its local wisdom that the Taj looks best when viewed from the river, or across it from Mehtab Bagh.

On Fridays, when the Taj is closed to the public, some of the tourists are shown the monument from roof tops of houses in the katras , some of which share their boundary wall with the taj complex.

The Monument is known to glitter in moonlight, especially on full moon nights. There are special tickets for the night views of the Taj. Upto two decades ago, there used to be a ‘Chamkimela’ at the Taj, on Sharad Purnima, celebrating the brilliant dazzle of the marble under the full moonlight.

Fig3.3.2(iv)a Rooftop restautants with fantastic views of the monument in Taj Ganj.

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Domestic animals (goats, pigeons)It is a practice amongst many people in Taj Ganj to have domestic animals. Goats are most common and can usually be seen roaming about in front of shops (the houses of people are just behind the shop fronts), or are ties in front of their houses. Sometimes, they are seen freely roaming about in the Katras. Besides goats, people also have many pigeons, which are usually kept in special coops built on the terraces. These pigeons are specifically trained for pigeon flying, ‘Kabootar Baazi’, which is another cultural practice of Taj Ganj.

Kabootar BaaziTwice every day, in the morning and in the evening, people in Taj Ganj hear the voices of people mixed with the sounds of pigeons in an almost musical synchronization (Aud3.3.2(iv)a). Pigeon flying is a traditional sport/entertainment, still actively practiced in this area. People nurture and feed their birds with great care. Just like breeds and varieties of pet dogs, there is local knowledge about the breed and varieties of pigeons, methods of training the birds, and the fine art of flying and calling them back. It’s a visual treat for the tourists and locals alike, to watch the pigeons flying from the terraces of the many restaurants and hotels in Taj Ganj. Besides this, the practice brings people of different communities together and gives them a shared identity.

Fig3.3.2(iv)b Domestic goats tied to the entrance of the house. Fig3.3.2(iv)d A child flying his pigeons during the daily Kabootar Baazi. Tradition passed down to the new generation.

Fig3.3.2(iv)c Pigeons back on the terrace after a Kabootar baazi flight.

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Tourism based livelihood as a cultural practiceA large majority of people in Taj Ganj derive their livelihoods from the tourism. They have been involved with it for generation, either through crafts (inlay, leather work), or through services (guides, photographers, hotels). Tourism based livelihood is a cultural practice in Taj Ganj. People are exposed to tourism and get involved with it at a very early age. They value their interaction with tourists and see it as a part of their history and their linkages with the Taj Mahal. Languages are important for communicating with tourists, and making them feel comfortable in the place. The people of Taj Ganj value this, and invest in it. Many formally learn foreign languages and others learn the languages informally. People also understand that tourists value stories and their historical and cultural linkages, and practices are shaped by this understanding.

Cultural practice based tourismRealization of a value in cultural tourism has led to people offering cultural services to tourists.

The Indian kitchen fascinates many tourists and some people have come up with a practice to bring tourists to their home and demonstrate cooking in an Indian kitchen, followed by eating the just cooked food. They charge a certain amount of money for this service.

The traditional Hindu marriage is another cultural practice that has permeated into tourism. Many hotels offer their customers the service of getting married in the ‘Indian way’, with all the colours, food, music and pomp. They have come up with ingenious fast arrangements for such marriages.

Applying ‘mehandi’, henna on the hands is also a cultural practice, which is very popular with tourists. Mostly women and some young girls from TajGunj are usually employed on a part-time basis, to apply mehandi on the hands of willing tourists.

Fig3.3.2(iv)e Guiding visitors has become a family occupation for many.

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3.3.3 Traditional craftsmanship

Traditional crafts still practiced in Taj Ganj include leather work, marble inlay work, zardozi embroidery, ittar making and traditional food crafts.

Fig3.3.3a Traditional Mughlai food. Fig3.3.3b Traditional sweets - petha.

Fig3.3.3d Traditional zardozi embroidery, at a residents home.

Fig3.3.3c Leather work karkhana in Katra Omar Khan.

Fig3.3.3e Marble inlay work. A souvenir shop on the South Gate Road.

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Issues

1. There is a lack of overall support for documentation and preservation of

fast vanishing cultural practices and traditions of Taj Ganj.

2. The commercialization of craft has led to poor quality of products, loss of knowledge of craft processes, and depreciation of the value of traditional craftsmanship.

3. There is a lack of organization and support for craft-based livelihoods.

Fig. 3.3a Knowledge of the community and its traditions rests with its oldest member, who will not be around for long. Its important to record, disemminate and transfer this knowledge to the new generations. In this picture, is the oldest living memeber of Taj Ganj, Mr. Amir-ud-din, who resides with his family extending upto three generations after him in Katra Omar Khan.

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4. Insights and Recommendations4.1 Insights

4.2 Findings, Approach and Recommendations4.2.1 Vision Statement

4.2.2 Looking Forwardi. Recommendationsii. Opportunitiesiii. Phasing an Action Plan

4.3 Guidelines for Design

Sections 4.2 correspond to sections 5.1 and 5.2 of the report titled ‘ Taj Ganj: Taking Our Heritage Forward,’ which was formulated as a part of this project and presented to UP Tourism by the National Institute of Design in May 2011. Fig4.2.2(iii) has been recreated.

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“The public realm is a process.”

~ Richard Sennett

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4.1 Insights

The people of Taj Ganj lack adequate basic services (water, sanitation, electricity, transportation and healthcare). This results in ‘defensive spending’30, the local people end up paying ‘in addition to’ what they are already paying to the municipality to ensure those basic services. The effect is an overall degradation in the standard of living and the quality of the lived environment. Access to education is limited to begin with (due to the lack of adequate educational facilities and the prevailing social norms and gender hierarchies) and is adversely affected by the economic and environmental degradation. Children are often not sent to school or drop out to work and supplement the family incomes. Most of these children work in shops and their task is to attract tourists to their respective shops. As a result of this, the tourists are often badgered and harassed leading to an unpleasant tourist experience.

While security is necessary, both the tourists and the local community feel inconvenienced by the security arrangements at the Taj Mahal and in Taj Ganj. The security personnel are usually seen to be unpleasant in their conduct and some also take undue advantage of their position. Security barricades limiting vehicular access around the Taj Mahal have been installed following environmental concerns. The electric buses operate only on the west and east sides and do not penetrate the southern area of the Katras. Besides the main roads of Taj Ganj are dismal, with open drains narrowing the already narrow roads, constant traffic and noise from auto-rickshaws and the vehicles which are permitted to enter the area. These roads can hardly offer a safe pedestrian experience and there is absolutely no provision for access for the disabled. The security barricades are a hindrance for access to locals, who do not have any immediate access to any public transport as local buses do not operate in this area and they cannot bring in their own vehicles into their area of residence. The system of issuing of vehicular passes is slow and the passes are issued by the Regional Transport Office (RTO), which is about 15 km away from Taj Ganj.

Within the community, access to public spaces is limited by gender biases. Girls and women are seldom seen in the main bazaar streets

and have little or no access to public spaces. Their activities are confined to the semi-private spaces inside the Katras. They have to rely on the male members of the family even for small errands like buying their soap or shampoo. The general perception is that the main public spaces, like the node of Kutta Park are ‘unsafe’ for girls and young women. The elders are worried as to ‘what will people think’ if they send their girls out in the public realm. However, older women (the generation of grandmothers) feel relatively safe in the public spaces and venture out early in the morning (at about 3.00am) to fetch the days water from the municipality tap near the South Gate – social hardship induced by worsening life conditions31.

The environmental quality of the existing public spaces is very poor. There are overhead wires, open drains, stinking urinals, lack of green cover, and constant air and noise pollution from the traffic. In some places like Kutta Park, (which is the central node of the Katras of Taj Ganj), electric transformers have been insensitively placed. There is inadequate street lighting and a lack of places to sit, public toilets, directional signage and any interpretation communicating the historical and cultural significance of the place. In Taj Ganj, public space – spaces for social interactions are fast diminishing. Historic centres like Kutta Park, Miya Nazir Park and Chowk Kagziyaan have become parking or traffic junctions, or transit areas that tourists just pass through.

The area of study, the Katras of Taj Ganj fall under the purview of the ASI 32. The recent Supreme Court orders have imposed a ban on any new construction within 300m of the Taj Mahal, and any repairs to buildings in the area requires prior permission and clearance from the ASI. The local elected representative initiated a dialogue with the ASI for the betterment of public spaces in Taj Ganj, but nothing substantial was achieved. Besides, plans to upgrade the tourist facilities for the Commonwealth Games in 2010 neglected this historic area. The physical disappearance and degradation of public space in Taj Ganj reflects the inability of the authorities and local people to effectively collaborate and the local peoples’ gradual loss of power in public affairs33.

30. Magnaghi, Alberto 2005, The Urban Village: A Charter for Democracy and Local Self-Sustainable Development. Translated by David Kerr. Zed books, London. p.28

31. ibid, p.19

32. ASI: Archaeological Survey of India.


(this section is the synthesis of the fieldwork, data analysis and the readings in the related fields)

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Fig 4.1a: The state of differently owned and used badshahi rooms in the Katras.

i. Sketch of the structure of a Badshahi with its characteristic arched entrance and domed roof.

iii. Badshshi rooms used in as the Police Station

ii. A dilapidated badshahi in a hotel

iv. A badshahi occupied by a family.

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Taj Ganj has grown over the past three and a half centuries. Evidence of this is the layering of different architectural styles seen in the built fabric. The Katras (caravanserias) today look different from their original setup, as visually represented in Fig1.2.2c, page 7. The kakkaiya brick domed badshahi rooms are a part of the original architectural fabric of the Katras and survive in fragments. These spaces are lived in. The activities it harbours, give the space its character. Like any other space which has been lived in for generation, it too ‘bears the stamp of the conflict between an inevitable, if long and difficult, maturation process and a failure to mature that leaves particular original resources and reserves untouched. It is in this space that the ‘private’ realm asserts itself, albeit more or less vigorously, and always in a conflictual way, against the public one.’34 The best preserved instances of these historic quarters occur where families still live in them (Fig 4.1a). These structures are old; require maintainance and adaptation to modern amenities and ways of living. However, families face bureaucratic road blocks in acquiring the required permission, even though they might seek to preserve the old structure and adapt it to their needs. In the past (before the Supreme Court orders), the importance of the built heritage in the area was not recognized and it suffered because of the ‘developmental’ aspirations of its owners, who demolished to rebuild, rather than adapt to use. This phenomenon of previous ‘development’ in Taj Ganj leading to the present ideas of developing cultural heritage tourism is best understood in the words of Henry Lefebvre:

“Countries in the throes of rapid development blithely destroy historic spaces – houses, palaces, military or civil structures. If advantage or profit is to be found in it, then the old is swept away. Later, however, perhaps towards the end of the period of accelerated growth, these same countries are liable to discover how such spaces may be pressed into the service of cultural consumption, of ‘culture itself ’, and of the tourism and leisure industries with their almost limitless prospects. When this happens, everything that they had so merrily demolished during the belle époque is reconstituted at great expense. Where destruction is not complete, ‘renovation’ becomes

34. Lefebvre, Henry 1997, ‘The Production of Space (extracts)’. Rethinking Architecture: A Reader in Cultural Theory. Routledge Taylor and Francis Group, New York. Leach, Niels, ed. p.145

35. ibid, p.143

36. Keitumetse, Susan 2009, ‘Methods for investigating locals’ perception of a cultural heritage product for tourism: lessons from Botswana.’ Heritage Studies: Methods and Approaches. Sorensen, M.L.S., & Carman J., eds. Routledge Taylor and Francis Group, New York. p.202

the order of the day, or imitation, or replication, or neo-this or neo-that. In any case, what had been annihilated in the earlier frenzy of growth now becomes an object of adoration. And former objects of utility now pass for rare and precious works of art.” 35

Apart from living in the historic badshahis, the community of Taj Ganj is the invaluable custodian of cultural heritage. Most residents are the direct descendants of those who built the monument and still retain their central Asian identities. Skills and knowledge of crafts, cuisine and cultural practices have been passed down generations and are a part of the daily lives of the community. Tourism and the lives of the local people are deeply intertwined with each other. Interactions between the tourists and the residents (hosts) not only create complex social spaces, but also constantly affect and change the hosts perception and attitude towards heritage. As Susan Keitumetse notes, “Indeed in areas where cultural heritage resources are utilized in tourism, the social and ideological transformations of culture (tangible as well as intangible) are contributed to by the interactions of tourists with the hosts – leading to constant change in attitudes towards heritage.” 36 Though most of the resident community derives its income from tourism and its related fields (guides, photographers, hotels, restaurants and inlay craftworks) the resources of tangible and the intangible heritage of Taj Ganj presently do not directly form a part of the tourist experience. The Katras of Taj Ganj though physically and historically connected to the Taj Mahal, remain disconnected from a majority of the visitor’s direct experience of the Taj Mahal. The resident community however is aware of this connection, but uninitiated to the idea that their tangible and intangible heritage could provide for a richer tourist experience and in turn help them improve their lives. If setup in careful collaboration between the authorities and the local community, sustainable heritage tourism based on the experience of the present ‘lived in’ culture involving the resident community of Taj Ganj could be initiated. This would provide livelihood opportunities to the people and build a sense of pride in their identity and ownership.

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The existing tourism infrastructure is struggling to keep up with the present visitor numbers. Before setting out to plan any kind of cultural heritage tourism activities, the existing infrastructure requires reform and upgradation. The city of Agra has the potential to offer its visitors a richer, integrated heritage experience, but is not able to retain its tourists for lack of awareness, publicity and infrastructural facilities. Most visitors spend only one or a maximum of two days in the city. Though well connected by train and road, Agra lacks a commercial domestic and international airport. At present, only one domestic flight operates between Delhi and Agra from the military airport outside the city. This lack of direct access to the city cuts short the time tourists spend in the city. Most visitors are unaware of the other places and practices of cultural importance and heritage value as these avenues are either unexplored as opportunities for tourism (as in Taj Ganj), or are nascent (like the Mughal Heritage Walk of CURE37, developed with community participation in the village of Kachhpura, across the river from the Taj Mahal), or lie in the shadow of the Taj Mahal and have not been actively publicised or promoted by the tourism authorities (like the tomb of Ittimad-ud-daula, and the other riverfront gardens). From a tourism point of view, it is important to establish links – between the ‘lived in’ heritage of the Katras of Taj Ganj and their original context of the Taj Mahal, and reinforce the Taj Mahal Complex as a part of the larger landscape of Agra as the ‘riverfront garden city’.

It is essential that immediate effort be directed towards improving the design quality and content of all the available communication materials to include the lesser known places and practices and their connection with the Taj Mahal and the city of Agra (For example: Including Taj Ganj in all the communication materials related to the Taj Mahal). This should be the first step towards establishing these linkages, which are the foundation to richer, sustainable heritage based tourism. Extension of communication to the digital realm is vital to spreading awareness in the present time and age. It is indispensable for this to be accompanied by a simultaneous improvement in the basic and the tourism

infrastructure. This implies improvement and efficiency in basic facilities like toilets, way-finding, signage and security. The ticketing system, particularly at the Taj Mahal and also other places in Agra should be integrated and digitized promptly, to remove bottlenecks and check malpractices in the system. Introduction of facilities like electronic booking of tickets in addition to expanding communication and linkages into the digital (internet) realm would help visitors make more informed choices, plan their trips better and stay in Agra longer.

Building sustainable heritage and community based tourism is a slow process and cannot be achieved by the government and authorities alone, in isolation. It is built on relationships. Community participation, ownership and initiatives are important and inevitable. The present relationship between the resident community and the authorities is a hostile one. The community feels helpless and a lack of power in influencing decision making related to their own public affairs. The governance is inefficient in their functioning and submerged in slow bureaucratic procedures. To begin with, the government needs to establish that it is genuinely interested in the welfare and betterment of the local community. Their processes need to be accountable, transparent and efficient in their functioning.

As mentioned earlier, the area of study comes under the Archaeological Survey of India and it is a unique ‘lived in’ heritage site, a memoryscape38, where the present and the process of growth towards the present are as important as the past. The ASI gives importance to the tangible and built heritage, alienates the resident community and completely neglects the intangible heritage that the community holds, that adds meaning and value to the built heritage. The context of archaeology is distant in time and hence does not accommodate community memories. While the concept of sustainable development deals with current use and the conservation of resources39.

37. CURE: Centre of Urban Planning and Regional Excellence, Agra

38. Memoryscape: the collective memory of the community and its evolution are tied to the physical place. Whitridge, Peter., 2002. ‘Landscapes. Houses, Bodies, Things: A Place and the Archaeology of the Inuit Imaginary’. Reconstructing a Sense of Place.

39. Keitumetse, Susan O., 2009. ‘Sustainable Development and Cultural Heritage Management in Botswana: Towards Sustainable Communities’. Sustainable Devolopment, Sust. Dev. 19, p.54.

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At this juncture, the very idea of development with respect to tourism and what it means to the different stakeholders must be looked into. For the resident community, development meant betterment in their lived condition and basic services, followed by an increase in livelihood opportunities as a result of an increase in the volume of tourism. Hotel owners who own businesses in Taj Ganj, but do not live there believed that development in Taj Ganj would imply providing adequate basic tourism facilities (public toilets, street furniture and signage) accompanied by an organization of public space (vehicular flow, parking spaces, allotting specific spaces to hawkers), cleaning (removing the overhead wires, closing the open drains), landscaping and beautification. For the authority organizations (ASI, UP Tourism and the Security forces), development meant an increase in the volume of tourism, which would subsequently increase public revenue. It is important to note that none of these perceptions even consider the possibility of a development model based on the tangible and the intangible heritage of the resident community, evolved together, in partnership with each other. This is an indication of the fact that developing sustainable heritage and community based tourism will be an extremely slow, effort consuming task. However, there is hope that this is possible. In the one instance of a family in Katra Omar Khan taking the initiative of setting up a community library – “…documentation of the Katra, in terms of the documents ranging from 1600 and 1800, lying with Amir-ud-din, who is also the muttawali of the masjid in the katra. His educated family including his grandson Anjuman, on the suggestion of the committee, agreed to collect these documents and try to set up a library in the katra.” 40

The issues in this area of study are complex and any developmental model for tourism merely seeking to ‘beautify’ the place would be ephemeral and unsustainable. ‘The concept of sustainability is not solved by optimizing environmental quality at any price, but in the search of virtuous relations between environmental, social, territorial, economic and political sustainability.’ 41

Sustainable heritage and community based tourism implies a system of tourist activity centered around the tangible and the intangible heritage held by the resident community. The host community manage, upkeep and run the services. This kind of tourism does not imply seeing or viewing something which is monumental, but implies immersion into the lived in experience of the heritage site provided by interacting with the resident community. Such an experience is visual, aural, olfactory, gustatory, tactile and kinesthetic. It is the restoration of the body42 and the visitor experiences a totality of being in a totality of space43.

The system is sustainable in its social, economic, environmental and cultural relationships. The resident community values its heritage, protects it and directly benefits from it. The surplus is used in the betterment of the community, its lived conditions and the environment. Such a system of tourism involves safeguarding the spirit of the place and developing a sense of place44. It is based on and also builds the pride of the host community in their identity and their tangible and intangible heritage. It develops self-awareness in the host community and promotes the growth of local identity in its ability to constantly rethink itself 45.

40. Section 3.4, The Supreme Court Monitoring Committee Report, 2006. For the report, see Appendix, section 7.5.1.


42. Lefebvre, Henry 1997, ‘The Production of Space (extracts)’. Rethinking Architecture: A Reader in Cultural Theory. Routledge Taylor and Francis Group, New York. Leach, Niels, ed. p.145

43. ibid, p.139

44. Davis, P., Han-Yin, H., & Wan-Chen, L. 2008, ‘Heritage, Local Communities and Safeguarding of ‘Spirit of Peace’ in Taiwan’. Scientific Symposium (ICOMOS General Assembly), p. 1-11.


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Fig 4.1b: Glimpses of the Mughal Heritage Walk in Kachhpura village.

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An existing example of such a tourism setup is the Mughal Heritage Walk, developed by CURE in the village of Kachhpura. It is a kilometre long walk, that begins at ‘Gyarah Sidi’, the remains of Humayun’s observatory, takes one through the fields and the village of Kachhpura and ends at the Mehtab Bagh garden directly across the river from the Taj Mahal. Through the walk, one is exposed not only to the historical sites within the route, but also the stories, memories and personal histories associated with them, narrated by the guides who are young members of the resident community. The route traverses through the village and makes the visitor aware of the common cultural practices, architectural elements and the sustainable techniques employed by the villagers for water management and electricity. Points of importance are physically marked by small red sandstone tiles on the road. At the village square, children put up a performance, usually a song, dance or a short skit, based on their lives and the intangible cultural heritage of the community. There is a community centre in which is displayed the process of how the walk came into being as a participatory process(initiation, identifying community leaders, getting the community together and building self-help groups within the community) and its affect on the resident community. The centre also sells souvenirs made by the local children and women. The walk brings profit to the community and supports them economically and has built a tremendous sense of pride and ownership in the resident community for their heritage resources. It is quite clear that the walk itself is in its initial stages and a lot needs to be developed experientially, from a tourism perspective. However, its accomplishment lies in its achievement of integrating the context of the past with an experience of the present and doing so in a process that engaged and empowered the resident community, especially its youth and women.

The process of working with the community began in August 2005 and the walk materialized recently in 2010. It has been a long and slow process of community building, participation and development. As a part of this process, sanitation in the settlement was improved and a decentralized water treatment system was setup (based on water purification through reed beds). Roads were built and repaired, signage was put up, and young people from the community were educated about their heritage and its importance, trained as walk facilitators and organized into a business enterprise. Self-help groups were organised, which ensured mutual economic support in the village and a community centre was also built. Such a process of growth is slow, requires tremendous patience and sustained effort over a long period of time to increment a small change. It is not concerned with growth that is exponential; it is concerned with growth that is appropriate, where the community looks inwards, to solutions of its own makings. Development of this kind builds virtuous relationships as it progresses and it inevitably begins at the bottom of the fight of development, at improving the lived conditions and the basic services and infrastructure.

The site of Taj Ganj is denser and far more complex in comparison to the village of Kachhpura. An improvement in tourism will improve the lives of the local people. However, tourism can only be improved if the lives of the local people are improved, which to begin with depends upon the improvement in the basic facilities available to both the tourists and the locals.

The Mughal Heritage Walk: An example of Sustainable Heritage and Community based Tourism

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4.2 Findings Approach and Recommendations4.2.1 Vision Statement

4.2.2 Looking Forwardi. Recommendationsii. Opportunitiesiii. Phasing an Action Plan

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4.2.1 Vision Statement

Protecting the syncretic ethos seen in the reconciliation of different beliefs and

union of communities in the historic Katras of Taj Ganj.

Working towards a nurturing environment for Taj Ganj community that respects their unique identities and right to basic services.

Promoting heritage-based sustainable livelihoods for Taj Ganj community that contribute towards inclusive development.

Facilitating rich visitor experience that values the cultural heritage of Taj Ganj as an historic and integral part of the Taj Mahal complex.

*Note – Implementation of these recommendations is subject to clearance from the Monitoring Committee of the Supreme Court of India and the Ministry of Environment and Forest, Government of India. None of the recommendations require residents and shop-owners to be displaced from Taj Ganj.

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4.2.2 Looking Forward

i. Looking forward: Recommendations

1. Identifying, safeguarding and managing heritage resources of Taj Ganj:

Taj Ganj serves as an important historic setting for the Taj Mahal and should therefore be recognized as a Heritage Precinct in its own right. To retain the visual identity of Taj Ganj and promote adaptive reuse of tangible and intangible cultural heritage, conservation must be integrated with the social and economic aspirations of Taj Ganj community.

• A detail survey to identify, list and document all listed and unlisted built heritage, including all houses which include heritage structures or are of architectural heritage value should be undertaken by professional consultants and as per international guidelines for conservation.

• To declare Taj Ganj as Heritage Precinct and establish a special area conservation committee including expert representatives from relevant domains and with community participation that shall work towards developing a mechanism to streamline issues and have effective implementation.

• A heritage management master plan needs to be put together. This can serve as an integrated development plan for this precinct which shall include conservation strategy for the built heritage, planning framework, holistic infrastructure for the existing populace and also the inherent cultural heritage. Any heritage management strategy should be sensitive to the cultural ethos of Taj Ganj. Retaining the cultural significance of a place helps create an enhanced visitor experience.

• To take steps and prepare heritage guidelines and special building design guidelines and bylaws which shall govern the precinct and help protect the existing built heritage and act as a sensitive regulator while allowing sustainable scope for tapping tourism related revenue and at all times retaining the cultural significance of Taj Ganj.

• To support the research and documentation of intangible cultural heritage, local values and oral histories with community participation that can support listing Taj Ganj as a Heritage Precinct as defined by UNESCO.

• To identify, recognize and protect craftsmanship and craft based livelihood as fundamental to forming a community identity based on shared practices.

• Tourism based livelihood is a cultural heritage of Taj Ganj residents and this should be recognized as such so as to provide maximum benefit to stakeholders.

2.Improved infrastructure for local community:

In order to achieve an overall environmental and socio- economic development of Taj Ganj area, and consequently richer and safer tourist experiences, the basic needs of the local community for potable water, electricity, sanitation, and education have to be met.

• To ensure 100% delivery of basic services by improving infrastructure for – a) water supply system and developing alternative water management initiatives like rain-water harvesting, and bio-purification; b) sewerage system and lined drains for sullage and storm water drainage; c) underground cabling for electricity connections, streetlights and relocation of transformers, and use of renewable energy sources like Solar LED streetlights that can be installed in public spaces.

• To ensure 100% electric supply to the Taj Ganj area to better quality of life for residents and tourist experience. Following the implementation of universal electric coverage, we suggest that a ban on diesel generators is required to minimize the environmental threat to the Taj Mahal and to lessen noise pollution within the Taj Ganj area.

• An Infrastructure Master Plan needs to be proposed for streamlining and re-hauling the water supply, storm water and drainage systems.

• To improve access to education and use schools and other education providers for reinforcing local values and positive image building.

• To improve access to health services by increasing the number of health providers and emergency medical and fire services in Taj Ganj for the benefit to residents and tourists.

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• To formulate building regulations, with Supreme Court and ASI participation that respond to contemporary needs of residents. As Taj Ganj has become a highly dense habited area there are serious issues related to its quality of life, light and ventilation, health and hygiene and basic amenities.

3. Promote responsible cultural tourism as a means of sustenance of heritage resources:

Image building exercise for Taj Ganj needs to be undertaken with local community participation to address security and environmental concerns. Pride in the local community’s unique cultural identities must be built up to preserve fast disappearing heritage assets like local festivals, traditional ways of living and people’s histories.

• Generating awareness about the value of cultural heritage to the tourism economy, the role that community needs to play, including sensitisation of Government officials on issues related to built heritage, conservation and heritage tourism is a very essential component for the success of any

initiative

• Safe, hygienic, accessible public spaces with public toilets, drinking fountains and basic facilities to be planned at convenient locations for local community and visitors, especially for women. Provision of adequate visitor rest areas should be sensitively planned to preserve the elements that display heritage characteristics.

• Provision for adequate Street lighting needs to be made to improve the security and experiential quality of public spaces. This can be an opportunity to promote the use of renewable energy sources by using Solar LED streetlights in public spaces. Street light design must keep in mind the heritage character of the Taj Ganj area.

• To provide economic incentives and concessions for heritage conservation to those living in historic structures. Education and sensitization of these residents to protect further damage to the heritage.

• A financial and economic resurrection plan for the communities could be explored which is tourism oriented and sensitive to the nature of existing livelihoods and does not interfere or change the overall cultural significance of the area. This has to be done by experts and in collaboration with local community.

• Public information systems, way finding and signage can improve accessibility to the South Gate area. These can be designed along with a tourism interface providing authentic visitor information.

• To promote security, traffic management and universal accessibility planning through community partnership for providing inviting public spaces.

• Overall quality of local transport options for tourists needs to be improved. The driver and transport agency need to be involved in the heritage tourism strategy. Awareness, sensitization and education in this sector shall help elevate the overall experience. Creating links to the Ministry of Tourism’s national campaign of ‘Atithi Devo Bhavah’ will be useful.

• Accountability/ transparency through monitoring of government activities by coalitions of outside organisations, disclosure of information, and fair and predictable regulatory frameworks.

• Community consultation and involvement is essential to the up gradation of Taj Ganj. The process of research, planning, implementation and monitoring must be an inclusive process making the local people stakeholders and induce feeling of ownership and pride. Heritage and conservation based strategy is preferable.

• To identify and carry out few pilot conservation projects for adaptive reuse and regeneration. This can make built heritage more accessible to tourists where possible. Option of specialized home stays within the heritage residential units of the Katras could be evaluated.

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4. Developing innovative tourism related activities and improved support infrastructure:

Accessing the Taj Mahal through the historic setting of Taj Ganj should be developed as a unique visitor experience.Participation of local community in the development and management of cultural heritage assets for tourism and improved tourist facilities like signages, rest rooms, interpretation centres and digitization of ticketing for the Taj Mahal is necessary for improving the visitor experience of Taj Ganj.

• To promote heritage based entrepreneurship for making cultural heritage visible and generate community pride in local heritage. To encourage and support the local community to create and develop new economic opportunities through cultural activities which reinforce the unique character of Taj Ganj.

• The Taj Ganj area along with its built and cultural heritage must be infused into the larger Taj Mahal experience. Local community education and awareness programs along with tourist outreach programs and interpretation tools need to be established. This includes seminars, workshops, visitor trails and publications among others.

• To focus on value creation for these heritage arts and crafts through regular product and skill development workshops, so that there is a fresh impetus for these artisans to continue and also train future generations in the same. Encouragement must be provided for formation of a local community body or craftsman association for organized operations and to safeguard their interest.

• To create means for tourist participation through organized tours, workshops, traditional cuisine experiences, and interpretation materials that would enable them to get involved into the process of these crafts and get a enriching experience. This shall also help filter down the benefits to the artisans and local community.

• Develop Heritage experiences through heritage trails, interpretation centres, exhibitions, and community museums that make visible the unique cultural heritage assets of the community.

• Better national and international connectivity for Agra needs to be sought. Currently visiting Agra is a 1day program as only the Taj Mahal is visited. With 10-15,000 visitors a day, there is a high potential to encourage a drift to allied cultural activities within Taj Ganj for large numbers of visitors.

• Develop Heritage Communication delivery through interpretation centres and Museums. Focus needs to change towards developing a communication strategy in print and electronic media with local community part of the larger scheme. Promote use of new media as an effective tourism interface for providing authentic visitor information and direct access to community entrepreneurs.

• Greater local participation and involvement through promotion of city identity and a sense of citizenship for all, public meetings, participatory planning and budgeting.

• It is essential to entail effective legislative protection and implementation to the living cultural heritage of Taj Ganj and a management master plan and conservation strategy is approved.

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ii. Looking forward: Opportunities

The opportunities identified in the cases below can be used to strengthen community resources and promote heritage based sustainable livelihoods. The invaluable cultural assets of traditional craftsmanship, practices and identities have the potential for contributing towards creating unique and innovative visitor experiences of Taj Ganj as the Living Cultural Heritage of the Taj Mahal.

Case 1: Traditional Craftsmanship: pachhikari and imarati marble inlay workThe traditional floral motifs of marble inlay work are part of the visual language of the Taj Mahal. Almost all tourists carry back marble inlay work souvenirs as a memory of their visit. Although some shop owners attempt to show the tools and techniques of the craft to visitors, there is nowhere for interested visitors to learn about the history of motifs and the history of the craftsmen themselves. A heritage trail can be developed with community participation that takes visitors to the workshops of the craftsmen and creates an opportunity to engage with the social history of the craft and its context. An interpretation centre and communication material can be designed to bring benefit to the craftsmen. This could also help revive other crafts like zardozi embroidery that are disappearing in Taj Ganj.

As the statements of some of the craftsmen show, there are many challenges but also great value in protecting this traditional craft so that it continues to be transmitted to the generations to come.

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He mentioned upon inquiry that he won the Rashtrapati Puraskar in 1977 and the Shilpa Guru award recently. He said he had worked with 3 fixed shops and was never involved in direct sales. He has been invited to work in various countries like Japan, America and UK, but refused to go abroad and work at this age. He also said that 4 books were published on his life and craft. It has now been 15 years since he stopped working.We asked him what he thinks should be done to improve the sale of the craft in Agra. He said it shouldn’t be a tourist driven trade. He told us that there is no agency working for the craftsmen and no government run centre for crafts in Agra. He said there should be more accomplished craftsmen in the city.His youngest son Arif Ahmed joined the conversation and said that the big showrooms have quality goods. The small ones give a lot of chance for bargaining as there is a lot of competition between them. He said that the government has done nothing for marble inlay work here. He said there should be a central governmentdepot which would buy stuff directly from the artisans (like the Central Cotton Industry in Delhi). When we asked him, he told us that there is no workers’ association/ union in Agra because everyone is trying to compete with each other. If one guy tells a showroom that he will sell his goods there for Rs200 apiece, the next guy will sell his goods to that showroom for Rs150 apiece. He mentioned that marble inlay work is seasonal work. More work happens when it is tourist season in Agra (winter and summer vacations). In his view, pachhikari being mainly decorative and not functional, is one reason for limited sales. He also said that the government spends a lot on exhibitions for handicrafts but this doesn’t prove too beneficial for the craftsman as it is not a fixed source of income.

Extract from interview with Hafeez Ahmad Pachhikar on 22.12.10

Hafeezji, , a President’s award winning craftsman, lives near the Tanga stand. His house was bigger than any house we had seen in Taj Ganj. After looking for the right door (there were two sections of the courtyard and hence two doors for entry to the house) and a certain amount of knocking, we were invited into a small drawing room. A cabinet on the side had marble inlay work (pachhikari style) on it and so did the table in the middle (imarati style). A couple of complete pachhikari pieces lay on one of the sofas. Hafeezji entered, a bearded man wearing dark glasses (probably due to an eye condition). We asked what he thought about the situation of pachhikari craftsman and the history of the craft in Agra. He replied, “My ancestors had come from Lahore, and before that, from Iran – they had worked on the Taj Mahal. In 1957, there were only Two showrooms- Indianwala and Biharilal; 3 hotels- Laurice, Imperial and Qilasarai; and 70 craftsmen. Now there are 15000 craftsmen. Din mein log mota mota kaam seekhkar karigar ban jaate hain“

He narrated to us that when he started working, inlay work was rated at Rs1800/ sqft. Now it’s Rs400/ sqft. What we felt was that the value of the craft may have gone down due to the surplus supply and the limited demand. The demand for this craft is mainly created by international tourists. But these tourists usually buy small items. The sale of larger items is a rarity. When tourists are less, the sales suffer. “Kaarigar loans leke kaam kar lete hain aur phir dukaandaar ko saste mein baech dena padta hai.” Hafeez Ahmad, himself, has a karkhana and no shop. He has been a craftsman for the last 50 years. “Is kaam kaa chalna bahut mushkil hai. Kaarigar bhi ab kaam chhodkar jaa rahe hain.“

He says the government should have more initiatives like the Dilli Haat in New Delhi. We asked him if the Shilpgram was any help. He said he had rented a shop there at Rs500/ month. He said that the government had told them that all tourist buses would stop there and hence customers would come. But soon those with big emporiums and shops paid the tour operators to stop at their showrooms instead. Hence no sales and full rent. “5 years and I haven’t paid the rent”, he added. He said that the craftsmen working for the showrooms are the only ones who are successful. “Ek jagah kaam karne se izzat hoti hai.“

He has 4 sons all of whom are craftsmen and a daughter has a shop at the west gate. He didn’t want his sons to enter this field but they wouldn’t listen. The 4 of them run karkhanas now.

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Case 2: Living Cultural Heritage: Nazir Basant Festival, Kabootar bazi and Kulkul Mela

In Taj Ganj people of all communities come together to participate in the Nazir Basant Festival celebrating the work of a local poet. Similarly in the Kulkul Mela people of Taj Ganj interact not only with each other but with people of other cities as well who share a love for pigeon flying. These festivals and shared cultural practices are vital in creating and maintaining a bond between different religious communities. These are also evidence of social history of the place. Watching the pigeon flying sport, with all its accompanying sounds, from the rooftops of Taj Ganj, while viewing the Taj Mahal in the background, is a unique experience of the place. In an increasingly urbanising world visitors value the unique cultural flavour of the places they visit. Investing in support infrastructure to ensure the continuation of these practices and designing communication about these festivals will create the means for visitor engagement.

Extract from interview with Syed Izhaar Ali, Taj Ganj resident

The talk moved to a famous Urdu poet who used to live in the area “Miyaan Nazir” and I asked about the one I had heard about “Miyaan Akhbarabadi” whose tomb was maintained nearby and there happens a shayarana on his birth anniversary every year. He told me the shayarana happens locally with an audience from Taj Ganj itself on the day of Basant Panchmi, every February. He recited a sher (couplet), “Jab lat chala ga Banjara tub that padha rehjayega” which I could not make any sense of in spite of him explaining it to me. He told me to go and visit the mazaar which was near Malku galli, named after a Malika. He felt that the place was maintained very well now as compared to the time when he was a kid.

Extract from conversations with Shaila Beg on 29.12.10

We were about to leave when Sumegha remembered to ask about the poet Miya Nazir’s mazaar. Shaila pointed it out, in the clearing around which their house is built, known as Nazir Park. It looked more like a wasteland to me as it had no sign of any green. Shaila told us that her father had been involved in taking care of it sometime back but was not involved anymore. We went over and took some pictures. About 8-10 young children were playing in the clearing and some goats were roaming around. A couple of men were sitting on the plinth of the mazaar which had about 15 other grave markers as well. They informed us that the festival takes place once a year and although it was quite large

earlier, and it only lasts for a few hours now. There is a open stage opposite where the shayars recite poems and schoolchildren put up some performances. The community is the audience. Book stalls are also set up.

Extract from conversations during visit to Kulkul Mela, Kuberpur, Firozabad road, 14km from agra city on 26.12.10

The event usually happens once a year, beginning on the 25th of december and continues for six days. Earlier, when the sport was more popular, it used to happen many times a year. He pointed out that it was a poor man’s sport, and said it was equivalent to diwali or eid. He spoke about Kabootar baazi being an addiction and an art. To tame a kabootar, to be able to control them and call them back, one needed to have a deeper connection with the birds. This event used to be a large event, with 20 teams participating from Agra itself and other teams coming in from the neighboring cities like Firozabad and Delhi. Mr. Chaudhary, who told us that because of lack of competition, the event would not extend upto six days this year. Because people were in the mood of revelry, the event would continue for another day and tomorrow would be the last. Tomorrow, the venue for the event would be changed. It would be somewhere within the city. I took one last picture of the people wih the ‘ustaad’ van. He said that it would be good, if at least water tankers could be arranged here for the people who were gathered there. Quite evidently, there was no source of drinking water in the field. Earlier, our rickshaw driver, Ghansham had bought water bottles from a highway shop on the way. The only other source of food was the papad sellers in the field selling their papads from small tokris. This conversation with Mr. Chaudhary, was surrounded by many men, who were watching/participating in the event. There were lots of children around in the field as well - boys with their fathers. There were no girls or women to be seen. Truly, it was a man’s sport. Every morning and evening, when we witness the same kabootar baazi from our hotel terrace (on a smaller scale), there are hardly any women seen engaging with the sport.

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Case 3: Living Cultural Heritage: cultural identity as khadims (caretakers) and naqsha-nabizaan (draughtsmen)

Many of the residents of Taj Ganj proudly retain their historical identities even in the fast changing world around them. These identities are closely linked with the creation of the Taj Mahal and its maintenance. The Khadims or caretakers and the naqsha-nabizaan or draughtsmen are carriers of the social history of the Taj Mahal. Along with the story of the Badshah there is another story that needs to be told. This is the story of the people of Taj Ganj who even today describe themselves as Mughals. There is a need to design an interpretation centre that communicates this story through community documents, oral history and the built heritage of the Katras.

Extract from interview with Mr Farooq, Taj Ganj resident on 24.12.10He talked about the Khadim: the people who took care of the Taj Mahal voluntarily. It was the Khadims who were pure practicing Muslims, who were in charge of the Taj mahal before the ASI came into the picture. They were offered a salaried position by the ASI and many succumbed to the offer and accepted to be a part of the ASI. Many of them were removed, now very few from Taj Ganj area remain in that team who take care of the Taj Mahal. He was particularly unhappy that most of the ASI who worked for up keeping of the monument were not pure. I had not heard about the Khadims before, and Farooq explained the whole concept to me. He mentioned that the Buland Darwaza and the monuments in the nearby Fatehpur Sikri was still maintained by the Khadims.

Extract from interview with Khurshid Khan, Marble Inlay workshop on 20.12.10

Khurshid Khan offered to take us to his workshop in the interiors. He said “Yeh kaam kaise hota hai aap dekho, tabhi toh aapko idea lagega.” He led us out of the barricade into the by lanes of the area right into his workshop. The workshop was small and seemed makeshift with a couple of workers sitting and working on the inlay work on the huge marble slabs. He told us that the rest of the workers had taken off for Muharram and would be back in a few days. The marble cutting machines were propped on bricks. As the conversation progressed more people came into the workshop. We could see there was a room inside from where they kept getting wares outside to show us examples of their handiwork.

He explained to us how inlay work is done and showed us a finished piece of a huge inlay marble table top. We appreciated it and told him how ingenious and painstaking the work is. He elaborated that it takes about a month to finish one slab of that size and then he sells it for around 5000 whereas in a showroom it would be sold for more than 50,000! He expressed his unhappiness about this and stated, “Government kuch nahin karti.” He said that pachhikari had been going on in his family since generations . He has also worked with Architects Rajeev Sethi in Delhi, and Kavita Sabharwal in Bombay and said his work largely comprised of flooring and tiles. We asked him if foreign tourists bought the heavy marble slabs and if they did how they would transport them. He explained that they did in bulk and then it would be couriered to them. They would pay half the amount before and the rest later.

Every time he spoke about the Government, it felt like dissatisfaction and annoyance was writ large on his face. “Government kuch nahin karti”, he always seemed to say. “Roads theek nahin hain yahan ki. Main iss area se door ghar liya hai issi wajah se. Uppar uppar se safai hoti hai. Andar se hum hi log karte hain. Har roz 20 lakh milta hoga. Par kya hota hai uska.”

We asked him about Taj Mahotsav and the related arrangements done for the same. He told us that it was a big event that the UP tourism organised every year. The shops were only given to the owners who had won awards in the handicraft sector. He informed us that the entire handicrafts sector of India was represented in the Taj Mahotsav, and arts from Agra were a very small part of the festival. He told us that his family has been working in the marble inlay business for many generations past. The art has been handed down from father to son, “Par ab hum logon ke liye Taj ke paas rehna koi badi baat nahi. Hum wahan jaate bhi nahin hai. Kuch nahin hai Taj mein. Hum toh oob gaye hain. Bore ho gaye hain.”

Extract from interview with a shop owner on 24.12.10“Mera naam Akil-ud-din hai. Waise Hamari jo family jo hai, Iran se belong karti hai, 450 saal pehle Agra mein shift hua the. Effendi ke naam se, Akil-ud-din Effendi ke naam se hain, Iran se aye hain, mughal ke time pe, jabse Agra mein hi rehte hai. 400 saal se. Hamara to main kaam tha isse phele draughtsmen, nakshe nabizaan, jo khandaan raha hai hamara, aur PWD ke andar bhi hamare khandaan ki servicean rahi hai Army mein bhi rahi hai. Main jo hamare bujurg batate chale aye hain ki joTaj Mahal ka jo nakhsha tha who hamare khaandaan ke hi daen hai. Jo naksha jo banaya jata hain who hamare khandaan ke daen hai, Shah Jahan ke time se. Abhi bhi Government service mein hain, PWD mein draughtmen ke is me. Abhi bhi hain, hamare taya hain, hamare cousin hai, humare brother hain, bhi hain Lucknow mein hain, PWD mein, unnaw ke under, wo hain. Hamare paas isko pura, jaise ke khandaan ka ek naksha hota hai, Shijra hai, who pura maintain kiya hua hai. Woh mere paas Kanpur mein hain, taya ke paas hai. Pehle who yahan shop mein laga rahta tha par usme kuch badana tha, generation usme badane this, isliye who Kanpur mein hai. Je matlab jaisa ek family ke chaar bhai hai, unke aulaaden hui, unke naam add karne the uske andar. Jaise 450 saal se usme sabke naam chale aa rahe hain. Mohammad Isa, mere khayal se 400 saal pehle ka usme naam hain.”

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Case 4: Languages & communication: guides, shopkeepers and photographers

The talent of Taj Ganj youth for communication can be used effectively used if they are sensitized and trained to communicate the Living Cultural Heritage of Taj Ganj to visitors. Community members can run heritage trails and devise innovative community based tourism experiences that can allow visitors a unique glimpse into the history of this place and its people.

Extract from interview with a tea stall owner on 20.12.10

On the entrance of the road leading to the south gate there is a tea stall. The boy who sits here makes tea at that shop and every day makes a different snack item, some days he makes samosas and some says dal wada, and on Saturday he sells rice and meat right opposite the tea stall . The tea stall is this small raised platform with like a temporary make shift canopy. He was a very soft spoken and I could see by the way he was talking that he was very well mannered and cultured. He then went on to tell us that his aim in life was to become a guide, as his elder brother was a guide and a guide is considered to be one of the high ranking jobs. He was learning English from Rapidex and was going for coaching to learn other languages. He wanted to be a good guide with a license and every thing . He spoke to me in English and I was astonished with the kind of understanding and his pronunciation the English language . I saw that he was a determined and ambitious young man.

Extract from interview with a souvenir shop owner on 22.12.10

I worked with Hamid, trying to lure customers. It was not easy and none of them listened to me. I realized that these shopkeepers have an eye for customers and know exactly who are the potential customers and will buy from them. In that way they are self-taught experts in reading body language. A group of East Asian tourists walked by, they were able to differentiate between Koreans and Chinese even though they are very similar in body language and features. The shopkeepers all knew a few basic words from their languages and used those to communicate and appear friendly. Fig. 4.2.2iia. Shop front notices in different language of a shop in Taj Ganj.

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WHO

Opportunities

WHAT

Unique cultural identities

Community support system

Cultural Heritage

Recommendations

Developing innovative tourism related activities and improved support infrastructure

Identifying, safeguarding and managing heritage resources

Promote responsible cultural tourism as a means of sustenance of heritage resources

Resources

Public Monitoring

HOW

Consultation

Partnership

Participatory planning

Trust building and Transparency

Accountability and Evaluation

Local People

Local Government

Experts

Modernization of Infrastructure

Building sustainable livelihoods

Conservation and adaptive reuse of built heritage

Protecting intangible cultural heritage assets

Creating unique visitor experiences

Improved infrastructure for local community

Fig 4.2.2iii Looking forward: phasing an action plan.

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iii. Looking forward: Phasing an Action Plan

Who will do it? Taj Ganj community + local and central government agencies + experts (technical, knowledge, and service providers) = Special Taj Ganj Heritage Zone Group

How will we do it? Consultation, partnership, participatory planning, public monitoring; trust building and transparency, accountability and evaluation

What will we do? Masterplan for a) modernization for infrastructure, b) building sustainable livelihoods, c) conservation of built heritage, d) protecting intangible cultural heritage assetsd) unique visitor experiences

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Edge paths that distinguish the site from its landscape and can be used to define the site

Marking the boundary by a natural element: trees.

Breaks in the boundary are marked by entrances. New entrance structures can be inserted, which would explicitly communicate the transition into the historic area.

Fig 4.3a Boundaries towards building a sense of place

The boundary can be tangibly defined by lining the path with a low, broken stone wall, that could also become street furniture

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4.3 Guidelines for design: Building a sense of place for an integrated visitor experience at Taj Ganj

46. Garden, Mary-Catherine E. 2009, ‘The Heritagescape: looking at heritage sites’ Heritage Studies: Methods and Approaches. Sorensen, M.L.S., & Carman J., eds. Routledge Taylor and Francis Group, New York. p.270 - 291.

BoundariesBoundaries define the site and demarcate it from its landscape. They are an important aspect of the present and original size, shape and appearance of the site. The aim is to make the Katras of Taj Ganj distinct from, and fully integrated into its immediate landscape (the rest of Taj Ganj and the city). It implies being careful not to alienate the resident community from the city. Therefore, the edge should not be a watertight boundary that contains, but porous and semi-permeable, much like the cell membrane of a living cell. The idea of the boundary is tangibly expressed. It is the affordance of this tangible expression that decides the character of the edge: as a site of interaction, or as a boundary of alienation.

The edge paths could be used as a boundary, by marking them with a low broken stone wall, which could also act as street furniture. Locating some activities on the edge could also mark the site. Setting up a market, with continuous raised platforms and canopies, with designated spaces allotted to each shopkeeper could be proposed. This would reduce the density at the centre and make the edge more active. However, exactly where and how on the edge fabric will the market be embedded needs to be defined in collaboration with the different stake holders. The edge could also be marked by natural elements like trees. They would provide much needed green cover and make the pedestrian experience better. It could also be a sensitive combination of all of the above.

Breaks in the boundary are marked by entrances. Entrances would be required on the east and west sides of the central bazaar street that runs through the area. These entrances need not be direct simulation of the past architectural style of the area. It could be an improvisation and mix of past and present forms, styles of constructions and use of materials. They need to belong to the present times, and provide a sense of its relation to the past. The entrances would in a theatrical sense tell the visitors that they are about to enter a site of historical importance, the heritage of which is embodied in the contemporary lives of its residents.

The previous sections describe the present situation in Taj Ganj and suggest an approach plan for sustainable heritage and community based tourism. This section focuses on guidelines to build and communicate a ‘sense of place’ for an integrated tourist experience at Taj Ganj.

The theoretical framework of ‘heritagescape’46 suggested by Garden has been considered. It involves ‘thinking of a heritage site as a landscape and has the important outcome of locating a site within its larger environment.’

The site of the Katras of Taj Ganj is an inhabited heritagescape. It cannot be viewed as a static heritage site. Dynamic everyday functioning and changes and give character to the site. The role of evolution and change must be acknowledged to fully understand the place. The visitor experience at Taj Ganj cannot be one of an ‘open air museum’, where buildings and other article are presented as objects in a display environment. The space is lived in and in being so; it differs from the open air museums. It has the potential to offer a richer visitor experience in collaboration with the resident community. To build this experience, it is important to build and communicate a sense of place.

The idea of a sense of place is closely related to ideas of identity, belonging, community and activity. It encompasses experience, memories, meanings and values embodied in a space. From a tourism perspective, communicating a sense of place implies that all the tangible and intangible elements of the site come together as a cohesive entity to communicate the uniqueness of the site to the visitor.

The theoretical framework of the heritagescape is made up of a set of guiding principles based on the ideas of boundaries, cohesion and visibility. Though Garden presents it as principles to analyse a heritage site, we can employ the same as guidelines to direct the design of the site towards a cohesive visitor experience.

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Cohesion

Cohesion implies how a site holds together and imparts a sense of place. It refers to how the site works together in its physical, functional and communicative aspects and how all the components – visible, invisible, tangible and intangible are tied together to form one complete experience.

The Katras of Taj Ganj is a small walk-able area approximately measuring 300m by 300m in total. The nature of the site is such that the overall visitor experience should be built around the spaces and everyday activities that embody the heritage. A walk would physically tie the experience together.

Walking is a holistic experience of the body. It engages all the senses and the experience is visual, aural, olfactory, gustatory and kinesthetic. While traversing through a place, we mentally place ‘markers’ to identify the place and orient ourselves. In a space of the lived experience like Taj Ganj, these markers need not only be visual. They should evoke all the senses, be sensitively defined and well placed to communicate a narrative and evoke a sense of curiosity in the visitor. The walk through the site can be designed as a series of changing activities and encounters that would have an element of surprise about them.

There are several advantages to walking. The primary one being pace, allowing each one their own. A walking experience would enable visitors to pause and participate at their will. It would also empower the visitors to follow the path that their curiosity leads to, obviously aided by carefully designed and placed markers and more importantly, interactions with the resident community. Here it is important to note that while the walk through the site is carefully designed, it should not be regimental in its sequencing. Visitors should be free to follow their interest & choose their direction.

This experience can be compared to the experience of learning about shells. One can go to a museum, or refer a book and learn about them. Or otherwise, go to the beach. The difference is that on the beach, the shell leads to a stone or a crab that leads to the sea, waves, patterns, which in turn would lead to another creature and eventually lead back to the shell. This is a far more engaging and deeper way to learn. The virtue of walking is in its ability to enable such an exploratory experience.

Cohesion implies an interweaving of experiences and one thing relating and leading to the others. The following is an example of how things can be tied together. The main streets of the Katras have many restaurants with rooftop views of the mausoleum. The residential areas of the Katras have a ‘landscape of terraces’ used for kabootar baazi. Kabootar baazi is the game of pigeon flying among the residents and it is a spectacle to watch and experience the sounds of the birds and their flyers, the tools used by them and their actions. It is an intangible heritage which has been passed down generations and exists as a daily activity. It is also associated with the traditional construction of terrace spaces incorporating the pigeon coops, ‘Kabootar Khanas’ and the skill and knowledge of flying, training and rearing pigeons.

Combining the rooftop café views of the mausoleum to this activity of kabootar baazi and communicating the significance of this practice to the visitors tangibly through guidebooks, signage, maps or even the menu cards of the rooftop cafes, or intangibly through interaction with the resident community would make for a holistic visitor experience. Provision should also be made for enthusiastic visitors to actively engage and try the activity for themselves. They could also handle, see and learn about the different breeds of pigeons through interaction with the residents.

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Active participation can be sought in other areas also, where visitors walking through the karkhana areas could try doing some inlay, zari or leather work, or even taste some local food. Such interactions would make the visitors aware of the craftsmanship and value it. It would also build a sense of pride in the resident community for their own heritage.

Besides, basic facilities like toilets, drinking water, transportation linkages and resting spots (street furniture) are essential to ensure a comfortable tourist experience. These must be seamlessly integrated into the overall experience of the place.

When in context, one thing relates to another. Together, the markers, activities and interactions with the resident community would form the larger narrative and communicate to the visitor a sense of place and become the experience of the place. Cohesion implies bridging gaps, finding connections and building these relationships. Making these relationships visible to the audience leads us to the next principle - Visibility.

Visibility

Visibility according to Garden has two components: physical visibility and cultural (in)visibility. Physical visibility is the means by which the tangible elements are recognized to create a cohesive site and in the way in which the physical limit of the site are identified. This includes tangible expressions of the boundary, entrances, directional signage, maps, guidebooks, public interpretative materials and in today’s context it also encompasses the digital realm and includes images, videos, websites, blogs and expressions of experience by people.

Cultural (in)visibility refers to the way that tangible elements assume a greater or lesser presence depending upon their role and whether they are recognized and have been designated as ‘heritage’. It also includes the intangible components of meanings, stories, memories, practices, skills and knowledge associated with the people and the place. Communication of these to the visitor through tangible means creates a cohesive experience. Visibility includes image building. To build and project a cohesive image of the place, it is important to ensure a continuum of visual language in all the communication media employed. Public interpretative and communication material not only make the visitor aware of the richness of the place, but also reveal how the organization and the resident community think about themselves and hope to portray the site to those who interact with it. The idea of the view or gaze is inherent in the concept of visibility. In developing any communication or heritage and community based activity, it is critical to consider where and how the element is being viewed. The point of view is important in determining what the visitor takes home and in building a sense of pride and ownership in the resident community.

To conclude, the whole is greater than the sum of its parts. To create a safe and engaging visitor experience at Taj Ganj, these principles must work in careful proportion and synchronization with each other. However, before such an experience can be developed and put to function, it must be preceded by the necessary ground work of improving the present lived conditions, ensuring the basic facilities, building upon and improving the existing tourism infrastructure and more importantly, empowerment through participation and partnership of the resident community, the custodians of the heritage of the place.

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5. Reflections and Learning

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Studying is, above all, thinking about experience, and thinking about experience is

the best way to think accurately.

~ Paulo Friere, The Act of Studying

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5. Reflections and Learning

This was the first ethnographic research based project that I engaged with. There were three reasons for choosing to be a part of this project -

1. The context of study: The site of study was connected to the Taj Mahal, a World Heritage Site, a dream in marble, the monument of love. The prospect of travelling to and staying in Agra, and closely observing the architecture of the monument was exciting.

2. Ethnography as the method of study: It was an opportunity to learn and apply a new ‘active’ method of study.

3. I had never been a part of a research project before and wanted to experience that as well.

The project began in mid-November 2010, and progressed at an overwhelming pace in the beginning. Little did I anticipate when the project began that the site would turn out to be as complex as it did. As I reflect upon the progress of the project, I feel that the proposed timescale of the project was short. Projects of this nature demand a longer duration, careful planning and rigorous background work. Most readings of theories and other projects done in similar contexts were done in the two months after the stipulated time of the project. This should have ideally been done at the beginning of the project. Prior reading is important. It exposes one to the ideas and methods devised and used by others, which would otherwise take a longer time to device on our own. It also helps make critical decisions and plan and formulate the study better.

Team work formed an essential part of the whole process. Like any team, there were moments of sharing, joy, frustration, achievement and disappointments. The team lacked a manager, and everybody ended up sharing the managerial tasks of the project. This ate into the time available, which would otherwise have been used for planning and conducting the background study that was required.

On Ethnography as the method of studyAn ethnographic study is a nested process of the researcher trying to make sense of the participant trying to make sense and understand what is happening to them. Sometimes, it is an overwhelming emotional experience for both the participant and the researcher. This interaction constantly changes the perceptions and world views of everybody involved. It is an immersive and dynamic method.

The practice of ethnographic study is such that it changes the researcher and the participants. Also tied into the practice is the constant dilemma and guilt of only having taken from the community and given back very little in return. To be able to actuate any change, the time spent in the field would have to be considerably longer.

On the methodology and field workThere can be no set blue print on how to do fieldwork. It depends upon the local community and the researchers. To guide the fieldwork, the research question must be carefully constructed. The study needs to be planned well and tools must be tested before they are used.

The traditional methods of ethnographic study do not encourage the use of the visual medium. Most of the observations are extensive textual descriptions. The visual medium (photos, videos and drawings) was used to support this ethnographic study.Photographs, videos and drawings were used as tools by the field researchers to document the place, the everyday activities and the intangible cultural heritage. For lack of planning and pretesting, our attempts at using photography to construct street elevations were unsuccessful. Gauging the shooting distance, selecting the right lens and the right techniques such that the images could later be digitally stitched together to create the street elevations were not looked into before the fieldwork began. Therefore, we had a photographic documentation which we could not coherently put together.

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The team employed drawing and mapping to understand the character of the place, as a tool to start conversations and to record information about the basic infrastructural facilities and services (water, sanitation, electricity and tourist facilities). This method was effective in documenting and the layering of information helped understand and represent the spatial relationship of functions.

We scarcely employed the method of reversal of tools - giving the resident community the tools to photograph and draw, to record and express what they considered important as ‘heritage’. A disposable camera was given to a young girl, but that didn’t work out as well as we had anticipated. We also asked one of the respondents to draw out directions during the pilot interview, but he was not very comfortable drawing it. I realize that it is very important to ask the right questions. Perhaps if we would have asked the respondents to draw some object or activity from their domestic environment that they think are important as heritage or have been passed down generations, or something that they think are the family’s treasure, the outcomes could have been given us an insight into the resident community’s idea of heritage. “ The objects and images drawn by the host are viewed and discussed as representations of definitions of certain concepts, or as visual representations of individuals’ perceptions of a heritage product. The emphasis is not on the physical characteristics or anatomy of an image, but rather on its cultural meaning as presented by the drawer.” 47

We failed to this because of the collective inexperience of the team with fieldwork and the lack of planning and reading time in the beginning of the project. This can however be done in the future, in the process of developing heritage and community based tourism and bringing into light the collective heritage that the community holds.

LearningThe experience of fieldwork and the close analysis of the data have helped build an understanding of the different elements (living, non-living, tangible and intangible), their relationships and functioning that contribute to a totality of experience in a tourism site. This project has also taught me what to do, how to do it and what not to do when dealing with a space as complex as Taj Ganj. It has essentially taught us how to plan and prepare for a study of this kind in the future. Besides this, the project has built in me patience - to listen and to read, an approach of modesty, a respect for others personal histories and a new found curiosity in my own, elements of which I have just begun to discover for myself. Long open road ahead.

47. Keitumetse, Susan 2009, ‘Methods for investigating locals’ perception of a cultural heritage product for tourism: lessons from Botswana.’ Heritage Studies: Methods and Approaches. Sorensen, M.L.S., & Carman J., eds. Routledge Taylor and Francis Group, New York. p.208.

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6. References

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BOOKS

Begley, W.E. & Desai, Z.A. 1989,Taj Mahal: The Illuminated Tomb: An Anthology of Seventeenth-Century Mughal and European Documentary Sources. Aga Khan Program for Islamic Architecture, Cambridge.

Bhatia, Gautam 1994, Laurie Baker: Life, Works & Writings. Penguin Books, New Delhi.

Chatterjee, A., Kagal, A. & Murthy L. 2000, Learning from the field: Experiences in Communication. NID, UNFPA, Ahmedabad.

Dr. Menuge, Adam 2010, Understanding Place: Historic Area, Assessment Principles & Practice. English Heritage, London.

Jain, Kulbhushan 2002, Thematic Space in Indian Architecture. India Research Press, Delhi.

Koch, Ebba 1991, Mughal Architecture: An Outline of its History and Development, 1526 – 1858. Prestel Verlag, Munich.

Koch, Ebba 2002, Mughal Architecture. OUP, New Delhi.

Kock, Ebba 2006, The Complete Taj Mahal and the Riverfront Gardens of Agra. Thames and Hudson, London.

Leach, Niel 1997, Rethinking Architecture: A Reader in Cultural Theory. Routledge Taylor and Francis Group, New York.

Magnaghi, Alberto 2005, The Urban Village: A Charter for Democracy and Local Self-Sustainable Development. Translated by David Kerr. Zed books, London.

Nath R. & Nath A. 2010, The Taj Mahal: History and Architecture. The Heritage, Agra.

Nath R. 1972, The Immortal Taj Mahal: The Evolution of the Tomb in Mughal Architecture. D. B. Taraporevala Sons. Bombay.

Nath, R. 1997, Agra and its Monuments. The Heritage, Agra.

Norberg-Schulz, Christian 1985, The Concept of Dwelling: On the way to Figurative Architecture. Rizzoli International Publications, Inc., New York.

Pandya, Yatin 2005, Concepts of Space in Traditional Indian Architecture. Manohar Publishers and Distributors, Delhi.

Roy, Rahul 2007, A Little Book on Men. Yoda Press, New Delhi.

Smith, J.A., Flowers, P. & Larkin, M. 2009, Interpretative Phenomenological Analysis: Theory, Method and Research. Sage Publications, New Delhi.

Sorensen, M.L.S., & Carman J., eds., 2009, Heritage Studies: Methods and Approaches. Routledge Taylor and Francis Group, New York.

Srivastava, Ar. Urvashi 2009, Indian Heritage Passport Programme: On the Merchant’s Trail in Shekhawati, Rajasthan. UNESCO, New Delhi.

Tillotson, Giles 2008, Taj Mahal. Penguin Books, New Delhi.

Tschumi, Bernard 1994, Architecture and Disjunction. The MIT Press, Cambridge Massachusetts.

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PAPERS AND ESSAYS

Arya, Vijay., 2002. ‘The In-between Realm’. Thematic Space in Indian Architecture, p. 66-87.

Davis, P., Han-Yin, H., & Wan-Chen, L. 2008, ‘Heritage, Local Communities and Safeguarding of ‘Spirit of Peace’ in Taiwan’. Scientific Symposium (ICOMOS General Assembly), p. 1-11.

Goh, Edmund., 2010. ‘Understanding the Heritage Tourism Market Segment’. Int. J. Leisure and Tourism Marketing, Vol.1, No. 3, p. 257-270.

Keitumetse, Susan O., 2009. ‘Sustainable Development and Cultural Heritage Management in Botswana: Towards Sustainable Communities’. Sustainable Devolopment, Sust. Dev. 19, p.49-59.

Sennett, Richard, ‘The Public Realm’ Published Online, http://www.richardsennett.com/site/SENN/Templates/General2.aspx?pageid=16 Accessed on April 7, 2011.

Whitehead, Tony L., 2005. ‘Cultural Ecology of Health and Change’. Ethnographically Informed Community and Cultural Assessment Research Systems (EICCARS) Working Paper Series, p. 1-28.

Whitridge, Peter., 2002. ‘Landscapes. Houses, Bodies, Things: A Place and the Archaeology of the Inuit Imaginary’. Reconstructing a Sense of Place.

Yanow, Dvora 2005, ‘How Built Spaces Mean: A Semiotics of Space’. Interpretation and Method: Empirical Research Methods and the Interpretive Turn. Dvora Yanow and Peregrine Schwartz-Shea, eds.

DRAWINGS IN ASI (Archaeological Survey of India) LIBRARY, AGRA

Drawing no. T 14: Sidhi darwaza

Drawing no. T 18: Plan of Katras, 1959

Drawing no. T 32: Katra Jogidas

Drawing no. T 31: Katra Umar Khan

Drawing no. T 15: Katra Phulel and Kothis

Drawing no. T 174: Plan of Taj Ganj complex and adjoining Katra’s

PICTURE CREDITS

All images have been taken by the team, unless specified otherwise.

Fig 4.2.2c, d, e : picture credit, Chandra Singh Adhikari.

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7. Appendix7.1 Background

7.1.1 Shah Jahan, Mumtaz Mahal and The Taj Mahal: A brief history.

7.1.2 The Taj Mahal and Contemporary IssuesTaj TrapeziumM.C. Mehta CaseTaj heritage Corridor ProjectThe Taj Corridor Case

7.2 Pilot Interview - 1st visit.7.3 International Standards7.4 Periodic Reporting to UNESCO7.5 Legal Documents7.6 Community Representation7.7 Infrastructure Reports7.8 Field Study Data7.9 Posters7.10 Report - ‘ Taj Ganj: Taking Our Hetitage Forward.’7.11 Audio and Video files.

Sections 7.3 - 7.11 are on the DVD attached with the document.

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( Summarized from Ebba Koch, ‘The complete Taj Mahal.’)

Shah Jahan (b. 1592) was the fifth Mughal emperor of India. He was betrothed in 1607, and later married in 1612 to Arjumand Banu Begum, the granddaughter of the distinguished Mughal Court noble, Ittimad-ud-daula from Iran. Shah Jahan had two more marriages for political reasons and dutifully fathered a child with each of those wives. However, Arjumand Banu Begum had no rival in the affection of Shah Jahan. He was enamoured by her appearance and character and gave her the title ‘Mumtaz Mahal’, the chosen one of the palace.

They were married for nineteen years and had fourteen children, out of which only seven survived – four boys (Dara Shikoh, Shah Shuja, Aurangzeb and Murad Bakhsh) and three girls (Jahanara, Raushanara, and Guaharara). Despite her frequent pregnancies, Mumtaz accompanied Shah Jahan to all his campaigns. She died in 1631, in Burhanpur shortly after giving birth to their daughter Guaharara. She was temporarily buried in the garden of Zainabad on the bank of the river Tapti. Shah Jahan was deeply grieved at this loss and decided to build a monumental funerary garden palace inspired by the words of Bidabad Khan, ‘May the abode of Mumtaz Mahal be paradise.’

The present site was identified and acquired from Raja Jai Singh of Amber in exchange of four mansions in Agra. Mumtaz’s body was exhumed and brought to Agra. Work on the Taj Mahal commenced in early 1632 and the first Urs, the death anniversary of Mumtaz was celebrated in what is now the forecourt (Jilaukhana) of the Taj Mahal. Craftsman and workers from all over the country came to work on the Taj Mahal. According to historical records, construction was completed in 1643 and work on decorations continued till 1648.

In 1648, Shah Jahan shifted his capital from Agra to Shah Jahanabad (now in present day Delhi). In 1658, he was deposed by his son Aurangzeb and held captive in the Agra Fort, where he died in 1666. His coffin was taken on a boat, across the river to the Taj Mahal and laid in the lower tomb chamber next to that of Mumtaz Mahal.

7.1.1 Shah Jahan, Mumtaz Mahal and The Taj Mahal: A brief history.

Fig 7.1.1a: A stone inlay painting of Shah Jahan looking at the Taj Mahal when imprisoned

at the Agra Fort.

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7.1.2 Taj Mahal and Contemporary Issues

Taj Trapezium

Taj Trapezium Zone (TTZ) is a defined area of 10,400 sq km around the Taj Mahal to protect the monument from pollution. The Supreme Court of India delivered a ruling on December 30, 1996 regarding industries covered under the TTZ, in response to a PIL seeking to protect the Taj Mahal from environmental pollution. It banned the use of coal/ coke in industries located in the TTZ with a mandate for switching over from coal/ coke to natural gas, and relocating them outside the TTZ or shutting down. The TTZ comprises over 40 protected monuments including three World Heritage Sites — the Taj Mahal, Agra Fort and Fatehpur Sikri. TTZ is so named since it is located around the Taj Mahal and is shaped like a trapezoid1.

M C Mehta Case2

M.C. Mehta is an environmental lawyer and an attorney in the Supreme Court of India. In early 1984, he visited the Taj Mahal for the first time and noticed that the marble had yellowed and was eroding because of pollutants from nearby industries - the Mathura Refinery, iron foundries, glass and other chemical industries. The Taj Mahal and 255 other historic monuments within the Taj trapezium were facing serious threat because of acid rain. He filed a Petition in the Supreme Court against the polluting factories in 1984. After more than a decade of legal procedures, in 1996 the Supreme Court delivered a historic judgement ordering 212 small factories surrounding the Taj Mahal to close because they had not installed pollution control devices and issuing notices to 300 factories to do the same. In addition, the use of coal and coke was banned and the industries were issued directions to switch over to Compressed Natural Gas (CNG).

1. http://articles.timesofindia.indiatimes.com/2008-05-04/open-space/27763982_1_taj-mahal-monuments-world-heritage-sitesDate of access: December 2, 2010.

2. http://mcmef.org/landmark_cases.htmlhttp://www.goldmanprize.org/node/133Date of access: January14, 2011

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The Taj Corridor Case4

The Taj Heritage Corridor case is an alleged scam wherein 2002-2003, the then Chief Minister of Uttar Pradesh Mayawati and a minister in her government, Nasimuddin Siddiqui, were charged with corruption in the Taj Heritage Corridor Project. The cost of the project was 175 crores and it was alleged that Mayawati embezzled the money dedicated for this project. The case was investigated by the Central Bureau of Investigations and saw rapid progress in initially. However, the progress was slow since 2003. There were speculations in the media about political interference, and the Supreme Court of India had pulled up the CBI several times for its tardy progress in the case. In 2007, the governor prevented Mayawati from being prosecuted by refusing to lift her official immunity. Advocates challenged that decision in court, but failed, effectively ending the case without going to trial. The project is now defunct, and plans are being made to remove the partial construction near the Taj Mahal site and replace it with a low tech forested greenbelt.

Fig 7.1.2a: Graphical representation of the area under consideration of the Taj Corridor

project.

Source: ‘Taj corridor project compromises heritage,’ Down to Earth, July 31, 2003 issue.

http://www.downtoearth.org.in/node/13241

3. http://www.tajmahalagra.com/a-world-heritage-site.htmlDate of access: April 14, 2011.

4. http://en.wikipedia.org/wiki/Taj_corridor_caseDate of access: April 14, 2011.

Taj Heritage Corridor Project3

The Taj Heritage Corridor is a Rs. 175 crore project initiated in 2002. It proposed to build a heritage corridor complex comprising shopping malls, tourist complexes, amusement parks and restaurants stretching 2kms on the Yamuna bed, from the Agra Fort to the Taj Mahal. Part of the project involved reclaiming land from the Yamuna bed. Experts believed the construction of the corridor on the riverbed might alter the course of the Yamuna and would lead to ecological problems and might be a threat to the foundations of the monument. In spite of the Supreme Court order that prohibited construction around the Taj Trapezium, work on the project had already begun without prior approval, but it was stopped immediately. The project had violated the UNESCO guidelines prohibiting construction within 300m of World Heritage Sites. As a result of this, UNESCO said that it might put the Taj Mahal under ‘World Heritage in Danger’ list, if it found, “the new complex would affect the authenticity and integrity of the site and would have a negative visual impact.”

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Taj Gunj, Agra, Pilot Interview, 5-6 December, 2010These interviews are done without the use of a voice recorder and are written-up using hand-written notes.Interview with Mehraaj on 5 December 2010, about 3 hours, started 3.30pm, ended 6.30pmInterviewers – Tanishka Kachru, Sumegha MantriMain Interviewee- Mehraaj, male, about 38, shopkeeper near S Gate, souvenir shopAdditional - Mehraaj’s younger brother, male, about 34; Ovesh Qamar, male, about 28-30

We had gone to S gate to meet a shop-keeper, Tahiruddin. He was busy and asked us to come back the next day. We then went to Ovesh Qamar’s shop, he was friendly, but had customers and asked if we could come back at 5-5.30pm. As we were walking away, a boy, about 10 yrs, working at Mehraaj’s shop asked us to come in the shop and told Sumegha that he will get a scolding if we did not go in. The interview started with an inspection of souvenirs and I (Tanishka) agreed to purchase a carved stone soap-dish worth Rs100. The conversation developed, and after a while Sumegha and I sat down on a bench in the shop and coffee was ordered and paid for by Mehraaj’s brother. 5 customers walked in during this conversation. Mehraaj’s brother and Ovesh kept going in and out. Two boys, about 10-12 yrs, working as ‘tourist solicitors’ for the shop stood outside.

Are there any Hospitals in Taj Gunj?There is a Jacchakhana (maternity) hospital barah khamba. It is shut down for many years. I was born there. The Govt hospital is also not functional for many years now. After the last doctor retired, no new doctor was employed. They sometimes put up a table for polio-day there. Everyone here goes to Dr.Ghani, a surgeon living in Katra Omar Khan. Many residents go to him for prescriptions for simple ailments even though he is a surgeon. I don’t remember the years that the hospitals shut down. Haji Nissar of Shah Jahan hotel, has knowledge of local history and may be able to tell. You

can also speak with Bille neta of BJP about this. Sumegha and I asked him to make a map of the hospital’s location, but he did not and told us verbally instead, pointing on the existing map

What are the employment opportunities in this area?There is no industry in this area as most have been shut down because of pollution threat to the Taj. Glass industry in Firozabad also faced closure for same reasons. Tourists are taken to Emporiums by ‘lapkas’. They are made afraid of shopping in Taj gunj shops and told that they will be looted and their pockets will be picked here. I have been to Gwalior for a handicrafts exhibition. About 20 years ago there were 8-10 karkhanas my area of residence near barah-khamba in Taj Gunj, but today, only 3 remain. Handicraft businesses are tax-free. My shop is not registered because we don’t earn enough to make paying the yearly registration fee viable. The income is shared with my younger brother and his family. We employ 3 young local boys, to work with us to pull in tourists to the shop. We have to do this, as there is too much competition. The younger boys are paid monthly, and some of the experienced ones are also given a commission 10%-20%. The next door restaurant and hotel above also belong to. The hotel is not running anymore as tourists are discouraged by police barricades at the top of this street, and no outside vehicles can access this area. The beds in the hotel are rotting. We bought the shop from a previous owner. We pay about Rs 600 /month electricity bill for the shop. When we go out on the street, we turn off the lights. In the summer we have a fan running and that’s it.

What do you think about Touts?In my understanding, a Lapka is nothing but a jarooratmand aadmi or sevice-provider for tourists. In earlier years there was a medical insurance scam that used to be common in Agra where the tourist and doctors colluded to dupe the insurers. This does not happen anymore. I ask you, why are lapkas required in Agra? There are no information boards. Long queues at the Taj Mahal are frustrating for tourists desperate to get in as they are here only for a day.

7.2 Pilot Interview conducted during the first visit

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The lapkas offer them a way out and help them to enter through the South Gate in Taj Gunj, telling them that it is a VIP gate and they can facilitate entry for a charge. Everyone gets a share. Government is to blame for corruption. Crime is almost zero in Taj Gunj. You can check the newspaper reports. Shopkeepers and locals safeguard visitors.

Do you have children, family?I was married in 2000 and have four children. The oldest is 10yrs and youngest is 8 months old. The reason I have more children is because my wife was an only child and my mother-in-law wanted us to have many children. She and my wife take care of them. I have a joint-family, my brother, his wife and two children and my father live with us. For shopping we go to Sanjay Place, Pacific, TTI and Sadar. Id shopping is mostly done in Subhash bazaar, near the Jumma Masjid. I have a motorcycle, hero-honda. It was a wedding gift. It requires frequent repairs & maintenance. In all these years I have not been able to earn enough to buy a new one. I have a vehicle pass to enter Taj Gunj .We asked him to draw a map to Subhas bazaar from Taj Gunj, which he did.

What are the most important issues for you? There are no govt schemes to benefit us. There is very little value for handicrafts these days. The craftsmen are low-paid, only Rs150 /day for the last 20 years. They do not have a union, so are unable to demand better wages and raise their standard of living, therefore many are leaving this work. Child labour is used by Emporium owners for stone-inlay work.Sanjay Gandhi had a plan in the 1970s to clean-up Taj Gunj and make it like Paris. There is a court-case that dates from the period. There is intense corruption that is holding us back. Netas have money in Swiss banks. In India there is a lot of wealth in every home in the form of the gold that women own. They buy it at wedding and then never sell it. The most important question I want you to ask the government is ‘why does the South Gate

close at 5pm and open at 8am?’ Please make sure you highlight this. The other two gates open at sunrise and shut at sunset, about 6am – 7pm. Is it because of - security problems? Manipulation by emporium owners? Or is it because we are Muslim? Why are we perceived as a security threat? We act as safeguards for tourists. We will not blow up our own houses. We live here. Initially there was no ticket counter on S gate till market association collected money to construct a wooden booking stall. This was later regularized and re-made by the ADA. S Gate was closed for a while about 10-12 years ago by a local SSP. In the days when the gate was shut there were very few customers. They would relax on khaats on the street and play carom. I have a photograph of the street showing these activities from that time. (could not locate it). You can talk to Qamar Sahib as he used to work for the ASI and has done a lot for the S gate.

Local resource persons mentionedQamar Shaeb (ret. ASI circle officer), residence next to Planet Hollywood restaurant, relate to Ovesh Qamar (aka Shaan)Haji Nissar, local history and customs, Shahjahan hotelBille bhai, neta of BJP, lives in Taj Ganj.Dr Ghani, surgeon

Other memoriesI asked him if he had ever met or heard of Ebba Koch. He said no, and instead told me of a b/w movie he saw on Doordarshan, called Garam Hawa which has scenes shot in Taj Gunj. He also remembered the shooting of a documentary film with Pooja Bedi in the area. They had interviewed some old residents.

What did we miss out???address, full name, actual age, water, sanitation issues, association with groups

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Interview with Syed Munawar Ali,

Male, about 50, mob. 9927429827. Conducted on 6.12.10, 10.30am to 12pm in the restaurant of Hotel Siddhartha.We had asked Mr Arora, our hotel owner to introduce us to people who have knowledge of local history and culture. In the morning he organised a meeting with Syed Munawar Ali for us in his hotel. After introduction he left us and went to sit at the hotel reception, out of earshot of our conversation. We started the conversation by asking Munawar Ali about the listed monuments of Taj Gunj area that we had been having difficulty in locating from their descriptions in the ASI document.

Can you help us with locations of listed Monuments in Taj Gunj and help identify local history resources?Barah-Khamba was captured by a Bengali from Calcutta before the ASI was aware of its existence. He razed most of it and built his house. This happened around 1970-71. Lashkar-Khan’s Mahal was also broken up to make the DIG’s office. The SMAO Inter-college library has records that may be useful for you. Haji Jamil-ud-din Qureshi is the manager. It is run by a muslim trust, Anjuman-e-Mohammedi. During the court case, M.C.Mehta, Supreme Court advocate had filed evidence from 4 Taj Gunj families who had ‘Badshahi’ records of their occupancy in this area. All of them have moved out of Taj Gunj now. One of them, Majeed (Maddo) bhai lives in Shaheed nagar. You can also meet Syed Sadiq Ali, Imam of the Taj Mosque. He is also my bhatija’s son. There are about 1000 families who have cultural and livelihood links with the Taj Mahal even today. When the Taj was built, the Katra’s were ‘tilas’. Shah Jahan asked the builders to stay and take up the maintenance of the complex and professions related to it. The story about him cutting-off the hands of the builders is a myth. The walls of the katra’s are 4’-5’ thick and made of ‘kakkiya’ bricks that are very strong. Kakkaiya is an Urdu word meaning slim and durable. Maintenance and restoration of the Taj Mahal has started in the last 5-6 years. VIP visitors disrupt our daily lives. Roads are blocked and security forces are stationed on our terraces. They do even not care if our children have to go to school to take exams or if someone is ill

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and needs to go to the doctor. There are people in Taj Gunj who view the Taj Mahal only as a source of income, rather than as heritage. The ADA is ineffective and corrupt. Around 1990 it had lit-up the perimeter wall of the Taj complex, but the lighting failed after 6-months and is not functioning currently. However, they still collect money for maintenance, and bulbs. Most of the security watch-towers are broken and un-manned. Local residents have to undergo extreme security measures, including searching. Supreme Court has ordered 3-points of security-check for tourists- at Shilpgram, barricade and ta Taj gate. This creates extreme inconvenience. Mullah-so-Pyadde ki mazaar also remains unattended by ASI.

What is your family background? How long have you lived here ?All of Katra Phulel belonged to my family at one time and was occupied by it. We were known as the Saudagar family. My father, Maulana Irfan Ali was an educationist. He started 3 madrassas to teach Arabic. The Tazbiz ul Quran madrassa started by him also teaches Hindi and English. I have passed 12th std. I live with my Mother and Brother’s family. One brother is dead. I am unmarried.

What work do you do?I am the chief organizer of the U.P. Aman Committee. The office is in my house. We had an office in another place but the RSS and BSP also opened offices there and we decided to move because of ideological differences. Aman Committee was founded by Fakhruddin Ali Ahmed in 1948 and later run by his wife Abid Begum and then his son Meherban Ali Khan. I started as secretary of the Taj Gunj ward. I also own a hotel and some shops in Taj Gunj. I work to bring voice to issues that concern the people of this area. I have been involved in many legal petitions. I have campaigned to remove teachers from municipal schools who were employed to teach Urdu language, but in reality had no knowledge of it.

What do you think about the South Gate tourist trade?In 1982, after threats to blow-up Taj mahal, the S Gate started to close-up early. They felt that being next to the residential area this was more of a security threat. Phataks were re-made in the Katra’s at the time of Babri Masjid to protect community. The communities got together for their own protection. Each house would take turns to provide food for those patrolling.

Can you tell us something about the traditional handicrafts of Taj Gunj, traditional customs, foods, dress?Agra was known as Akbarabad. Zari-ka-kaam can be found in loha mandi, nai ki basti. Hafeez bhai is an International and National award winner for inlay-work. He lives near the Tanga stand in Taj Gunj, his karkhana is in nai-ki-mandi.. Haji Iqbal pacchekar also lives in Taj Gunj, near barah-khamba. There is a handicraft market in Gokalpura. Licensed guides and travel agents take their customers to Emporiums. Weddings are still done in traditional ways. The wedding cuisine includes mutton korma, sheermal – a roti made of dough kneaded with milk and ghee; naan - made of atta, as maida is too heavy for stomach; ghosht ka pulao; salan - tej-patta used in this; zarda - sweet rice, sometimes coloured brightly for presentation.

We asked if we could attend a traditional wedding and he said he would try to organise this for us.

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7.3 International Standards Documents

7.3.1 ICOMOS International Charter for the Conservation and Restoration of Monuments and Sites (The Venice Charter 1964).

7.3.2 ICOMOS (1998) International Cultural Tourism Charter: Managing Tourism at Places of Cultural Significance.

7.3.3 ICOMOS (2008) Charter for the Interpretation and Presentation of Cultural Heritage Sites.

7.3.4 INTACH (2005) Charter for the Conservation of Unprotected Architectural Heritage and Sites in India.

7.3.5 UNESCO (2003) Convention for the Safeguarding of the Intangible Cultural Heritage.

7.4 Reporting to UNESCO by Government of India

7.4.1 Periodic Reporting Exercise on the Application of the World Heritage Convention for Taj Mahal Complex, submitted in 2002.

7.4.2 UNESCO (Durban 2005) Decisions of the 29th Session of the World Heritage Committee.

7.4.3 UNESCO (Durban 2005) Decisions of the 29th Session of the World Heritage Committee.

7.4.4 State of conservation reports of properties inscribed on the World Heritage List

7.5 Legal documents

7.5.1 Mahajan, Krishna, Trivedi, R. C., and Sharma, C. S. (2006) Inspection Report of Monitoring Committee of the Supreme Court of India in Writ Petition No. 13381/84, October 2006.

7.5.2 ASI (2006) Affidavit on behalf of the Archaeological Survey of India in the Supreme Court of India in Writ Petition No. 13381/84

7.5.3 Order passed on 19/10/2009 in the Supreme Court of India on I.A. No. 474 in Writ Petition No. 13381/84

7.5.4 Order passed on 18/01/2010 in the Supreme Court of India on I.A. No. 474 in Writ Petition No. 13381/84

7.5.5 Bill No. 26-F of 2010. The Ancient Monuments and Archaeological Sites and Remains (Amendment and Validation) Bill.

7.6 Community Representations

7.6.1 Letter from Sandeep Arora (Member, Pathkar Salahkar Samiti, Agra) on behalf of Hotel and Restaurant Association, Agra to the Head of Pathkar Salahkar Samiti, Agra on 20/11/2006.

7.6.2 Letter from Zulfikar Ahmed Bhutto (MLA, BSP) to Director of Agra Development Authority on 11/06/2008.

7.6.3 Letter from Superintending Archaeologist, ASI, Agra Circle to Zulfikar Ahmed Bhutto (MLA, BSP) on 01/07/2008.

7.6.4 Community report (2010) Taj Mahal, a case study: Atmosphere Prevailing in and around Monuments, Heritage Sites, Pilgrimage and crowded tourist areas.

7.7 Infrastructure Reports

Torrent Power Limited (2010) Project Report of Distribution Network Upgradation around Taj Mahal.

7.8 Field study data

7.8.1 Participant Observations

7.8.2 Interviews

7.8.3 Focus group workshop

7.9 Posters7.10 Report - ‘ Taj Ganj: Taking Our Hetitage Forward.’7.11 Audio and Video Files

Documents on the attached DVD