The Profane Around The Sacred

Tourist

Pilgrim

Local

The Profane Around the Sacred Mediating Cultures Architectural Thesis at NMIMS Balwant Sheth School of Architecture March 2012 - Gaurav Sardana

The Profane Around the Sacred : Mediating Cultures Gaurav Sardana Design Dissertation 2012

NMIMS Balwant Sheth School of Architecture

Copyright Š Gaurav Sardana 2012 The contents of this book have been designed and compiled by Gaurav Sardana, student of NMIMS, Balwant Sheth School of Architecture (BSSA).

All rights reserved.

No part of this book may be reproduced, stored in a retrieval system, or transmitted, in any form, or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permission of the publisher.

ACKNOWLEDGMENTS I would like to take this opportunity to thank all those who made it possible for me to complete the course.

I would like to thank my mentors, Professor Sahil Latheef and Professor Ekta Idnany, for their support and guidance during the thesis period.

I would like to thank my Dean, Profesor T.M.Chhaya, for all his support, encouragement and opportunity to pursue the this course and for guiding me from time to time.

I would like to express my gratitude towards all the faculty, students and staff of BSSA for supporting me. My heartfelt thanks to all my classmates who stood by me, encouraged me throughout, the opportunity to work with them in projects and share ideas.

Finally, I would like to thank my family and friends for giving me encouragement and support while pursuing this course.

ABSTRACT

Tourist

Pilgrim

Local

Sacred dimensions of the temples and old cores of towns which house them are at crossroads of the historical context they store, and the misguided/adhoc changes they adopt. India’s socio-cultural constructs have held siginificant importance in defining its spatial conditions that materialises in multiple domains. These constructs are under the threat of being gentrified due to the fall out of economic bouyancy. The dilemma manifests in the paradoxical situation of a historically contextual place battling with the opposing forces of gentrification and preservation. The Sacred is at war with the Profane.

The thesis underlining the inherent paradoxes uses the design dissertation to delineate through interventions involving the various temporary and permanent users, the networks they form and the changes each brings to the town. The interventions illustrate and ameliorate the sacredprofane ‘paradoxes‘ through proposing catatlytical systems of program and location.

The central idea is to propose a working model of cultural sustainability through a relationship between the users-programs-effects. Thus this preservative change looks at the rapidly changing ‘town around the pilgrimage’ and tries to mediate that culture to a common ground of sacrality and profanity.

The Paradox becomes the Present Reality, the Users become the Apparatus, the Working Model becomes the Catalyst for accomodating the Change.

INDEX 1. Indian Cultural Constructs 1.1 Traditions - Temples - Sacred Dimensions - Social Constructs Personal Response 1.2 Concept of Life in a Pilgrim Town Sacred Dimensions of Spatiality, Psychological Aspects of People 1.3 The Town Around the Pilgrimage Urban Aspects and Unique Sets of Programs and Spaces 1.4 Unique Factors of Faith Centres Tourist-Lodging, Floating Population, Spectacle Zone, Attractors 1.5 Network and Sets of Pilgrimage in India Network of 4, Network of 12, Importance of Faith

7 7 7 8 8

7 7 7 8 8

2. Today's Condition 2.1 Changing Economic and Social Models Essay 2.1.1 Real Estate Trends Economic Buoyancy, New Typologies, Change in Speed of Growth 2.1.2 Benaras Varying Levels of Attachment 2.1.3 Haifa Segregation of Tourists and Pilgrims

1111 1111 1111 1313

2.2 Change in Usage and Image Virtual Visits, Website Systems, Google Hits, Blogs and Reviews 2.2.1 Problems of Old Cores CBD Overcrowding, Floating Population, Form-Program Evolution 2.2.2 Pushkar Mediated Resistance 2.2.3 Compostela Route-based Tourism

1414 1515 1717 1818

2.3 Gentrification 2.3.1 Generic City (Loss of Historical Relations) 33 Tests to Identify Possible Changes in a Local Context) 2.3.2 Systemization-Networking Diagram

1919 2121

3. Inherent Paradox 3.1 Unique Spatiality (INTACH+JNNURM) Bound between Conservation and Urbanization 3.2 Managing Polarities / How do you preserve and grow? Essay

2424 2525

4.Testing the Studies in Nashik

Mythological Origins - Varanasi of the South - Riverfront and Surrounding Town - Statistics of Pilgrimage (Essay)

2929

INDEX 4.1 Test the Generic City Relations between Gentrification and the Tests Coming True in Nashik City 4.2 Network Ideogram Networks within Residences, Holy Connections and Commerce 4.3 User Networks Locals-Pilgrims-Tourists 4.4 Conservation+Change Inherent Paradox 4.5 Scale-Type-Location To define the Multiple Types of Strategies Possible to Study the Paradox

31 33 34 35 35

5. Demonstrating the Polarities via Paradox 5.1 Inherent Paradox = Conservation + Change 5.2 Conserve the Culture, Change the Program

38 39

Conservation : CULTURE of the Local + Visitor Relationship [To be Kept Intact] Change : PROGRAM [Introduce Paradoxical Program - To Reverse the Trend] (Bazaar becoming Commercial / Chowk and Local History being Lost / Panchvati becoming a museum)

6. Three Ranges - Three Programs - Three Proposals Three ranges; since this model can be replicated elsewhere in other towns 6.1 Site Selection Bazaar / Chowk / Museum 6.2 Three Programs Commerce, Residential, Spiritual 6.3 Three Proposals Kund - to reverse speed of change Museum - local addition Lodging - living culture of existing lodging-abode model

42 43 44 45

6.4 *Sacred Program, Profane Location / Sacred Location, Profane Program

46

6.5 Architectural Idea 6.5.1 *Street Lift - Kund at Entry Interface 6.5.2 *Memory Void - Entropy Model for Old Core 6.5.3 *Backpackers View - Cultural Experience + Pragmatic Revival

47 48 49

7. Paradoxes Intervene!

Three Projects- Plans/Sections/Elevations/Screens/Diagrams 7.1 Temple Precinct Everyday Use [ENTRY POINT PRECINCT- EXPLODED AXONOMETRIC - ADDITIVE] 7.2 Historical Precinct Reminder of the Past [POSSIBILITIES OF USE AS A PRECINCT - MULTIPLE DIAGRAMS] 7.3 Economic Precinct Of the Future [CREATION OF LOCAL-TEMPORARY PRECINCT - SUBTRACTIVE MASS]

53 58 63

Relationship between Site, program, Visual Language of Context-Program Brief

INDEX 8. Cultural Sustainability = Preservative Change (Conclusion) 8.1 Users Benefit 8.2 Culture Sustains 8.3 Economic Benefits 8.4 Visitors Maintained 8.5 *'Specific' Socio-Cultural Constructs [Working Model]

Locals and visitors using changing economic relations to mitigate-reverse-optimize the cultural and sacred relationships, which can be replicated elsewhere

9. Bibliography and Credits

69

/ 1 / Indian Cultural Constructs / 1.1 / Traditions - Temples - Sacred Dimensions - Social Constructs (Personal Response) (Essay)

/ 1.2 / Concept of Life in a Pilgrim Town

(Sacred Dimensions of Spatiality, Psychological Aspects of People)

/ 1.3 / The Town Around the Pilgrimage

(Urban Aspects and Unique Sets of Programs and Spaces)

/ 1.4 / Unique Factors of Faith Centres

(Tourist-Lodging, Floating Population, Spectacle Zone, Attractors)

/ 1.5 / Network and Sets of Pilgrimage in India (Network of 4, Network of 12, Importance of Faith)

1

2

Interpretative Ideas

In Indian towns and cities, the informal and the formal, the sacred and the profane, the usual and the unique are always confused together and often overlap physical and psychological connotations for its multiple users. The study bases itself within the cultural precincts of traditional Indian cities with a defined old core containing the traditional architectural fabric of the old town intact with its physical and spatial manifestations. Pilgrim towns also form a part of this set of traditional settlements, albeit with an additional association to the spiritual which gets translated and (lately) diluted in their spatial dimensions. The social and physical networks work at small scales of the neighbourhoods while also manifesting themselves in the larger sphere of the city fabric and its layout. The thesis tries to study the fact that due to the idea of a pilgrimage to the town, it has its own sets of visitors (in the form of pilgrims and tourists; two different kinds of users with different motivations and associations with the towns) and how these visitors affect the town due to their personal tastes and thence the effect they have on the 'local' of the place. It aims to study the networks formed between these different users and how these occupational, economic and social networks have changed over time.

Due to economic changes affecting the rate of evolution in the towns, their 'cultural specificity' or uniqueness has become questionable; from overuse of certain zones to dysfunction and the changing model of everyday usage. Thus, the relations or networks formed by the users evolve and mutate in different ways (from skewed relationships to symbiotic growth) , which are cause and effect of gentrification and the fast evolving palates of users. This directly affects the 'specificity' of the town and the associative value attached to it diminishes. The object of study is to find ways to balance between the traditional pilgrim town as a place of local use, of a sacred character and an attractor for the pilgrim explorer.

Rem Koolhaas describes the 'Generic City' as one where the tourist or the visitor becomes an entity of change1; that change being inevitable, leads to gentrification or the flushing out of the unique for the common and banal. This change is inevitable, because it is controlled by forces beyond the scope of one particular marker, be it economic, social, political, architectural or even spiritual. The idea is therefore to give a direction to the this change and steer it towards a more socially sustainable working model which harbours the positivities of economic buoyancy today. There is an inherent paradox in spiritually sacred constructs due to the fact the preservation of their culture is what attracts the pilgrims, but the pilgrims themselves bring a change which affects the culture in a myriad of ways.

Streetside tree > Streetside shrine

> Addition of platform

Preservation attracts the pilgrims, but the cultures sustains the town!

Therefore, studying the possible changes in a local context* and to see how the gentrification (inevitable!) can blend into the local (cultural binder) via networks/models/systems of working relationships (between the users).

> Increasing reverence

Marble Rendering + White-TIled Sanctum

Generation of a Complex Social Significance

Aldo Rossi states that a model can be replicated everywhere with the exact same characteristics whereas 'type' acts as a framework which accommodates the change and takes into account the factor of time2. This 'type' in formal and social constructs can be used to replicate models of 'preservative change' which take into account the differing opinions and values each user- the pilgrim, the local and the tourist - attach to a place and work around their characteristics to establish working networks of programs and functions as has been in the case in the city of Haifa in Israel as well as in the pilgrimage place of Compostela in Spain which moves the town beyond spiritual and specific dimensions to more 'secular' ones, to move the town to a Place of Cultures than a Place of Culture*.

Consecration of a Miniature Temple

Answering of Prayers > Addition

Appearance of ‘Devasthana’ (The Place of the Gods)

Evolutionary Diagram of a Shrine to a Complec or a City !

Object of Study

> Addition of archway & parapet

> Collection Box added as a vital basis of shrine’s financial model > Place of prayer, path of ritualistic circumambulation, setting for community festival gatherings

3

Lodging NEW TYPOLOGY Temporary Accomodation

Markets MATERIAL-ECONOMY

New Influences

Old Core FORM-FUNCTION

Undergoing Change?

Tradition UNIQUE-USUAL

Exist-Thrive?

4

Methodology

Dissertation Structure

The 'Historic Districts For All'3 document by the UNESCO state that the old cores or traditional towns should not be seen as museums or places of superficial visits - not to be seen, but experienced. Presently no sustainable relationships between the users and the programs- wadas pulled down, shops densifying, streetscape chaotic. The thesis aims to develop a model which will be proposed by the municipal corporation/city council (under the JNNURM & INTACH) which can allow the old core to be testing ground of ideas to link the new and the old.

The old core has been a site of historical and religious celebration and this can be harnessed by using the history-religion-culture praxis as an attractor for the old town; thus using these visitors with the network of locals in creating economical and cultural models of working and replicating, thus becoming the 'apparatus' for the model. The 'present scenario' is of an inherent paradox which does not allow the place to 'evolve' in all aspects leading to change in some areas being more pronounced, while some place evolve little less.

1. Indian Cultural Constructs

Change is inevitable, but the evolution should be characteristic otherwise the sensitive fabric might give way to more attractive yet shallow solutions. Thus the methodology is to establish a 'working model' of interventions which harness or feed off the users and locals and make it a possible solution for each speciality zone (if present) of the town- commercial, residential, religious, communal - these interventions are introductions of new programs, aimed at reversing the current prevalant trends and thus establish a unified use of the town with one relative to the other, sustaining the relationships between the user, used and the social connotations. It aims to be a catalyst for change by using the “apparent” networks and relationships: Introducing paradoxical programs on opposing social sites with main ideas focusing on ‘program’ , ‘location’ and the possibilities offered by interaction of the two.

Therefore users could benefit (locals-pilgrims-tourists) via economic (for the local); cultural (for the pilgrims and tourists); culture sustains (through revenue generation and consumption); economic benefits (with real benefits to the ‘local caretakers’ and maintaining visitor inflow- becoming once again ‘specific socio-cultural constraints’.

Introduces the aspects of India's towns and cities, particularly focusing on the concept of living in a pilgrim town in India and the what the town around the pilgrimage is exhibit to while also highlighting the 'unique' spatial and social conditions present in them.

2. Today's Condition Looking at the changing economic and social conditions prevalent in these towns and how the physical gets affected due to the advent of the virtual, the economic and the commercial. Studies the Generic City of Rem Koolhaas to define the changes happening and concluding on the idea of a 'systemized' town tweaked to cater to the unique aspects of the pilgrim town.

3. Inherent Paradox Identifies and establishes that implicit character of the town is in constant contradiction, one of preserving the town as is while on the other hand evolution changing its conditions everyday. This paradox is used as a tool to work with in creating models which cater to both contradictions.

4. Testing the Studies in Nasik The tests identified in the Generic City are tested in the Benaras of the South Nasik - with the idea of studying the change, users, the holy character, the sacred and the profane, and finding relationships between them.

5. Demonstrating the Polarities via Paradox The 'inherent paradox' is used as a tool to counter the polarities of change and growth, in the town of Nasik, while proposing a model of working with the program and culture forming the apparatus for a catalytical change.

6. Three Ranges - Three Programs - Three Proposals The 'paradox' is tested on the three ranges (from the sacred to the profane) with three programs (from commercial to the spiritual) by proposing three models of exchange between the different users.

7. Paradoxes Intervene The three paradoxical models of the Temple Precinct, the Historical Precinct and the Economic Precinct intervene the three sites of the Bazaar, the Juncture 5

1. tourist-lodging

and the Museum 8. Cultural Sustainability = Preservative Change Proposing the model of The Paradox as a tool to create a 'working model' which can be replicated in the other towns and create a more culturally intrinsic and specific model for these towns.

to accomodate floating population

2. floating population international and national tourists

3. celebratory/spectacle zone market/street/ground/natural feature

= pilgrim town

4. attractors monument/institution/faith/natural feature

: pilgrimage + town

thesis = the town around the pilgrimage

UNIQUE TO FAITH CENTERS

EARLY the harder the journey, the better the reward!

TODAY pleasure-oriented

TODAY’S CONCEPT CHANGES = development of tertiary sector 6

1.1 Indian Cultural Constructs

1.2 Concept of Life in a Pilgrim Town

The old cores of cities still retain the vibrant networks and cultural vibrancy in their users-spaces-networks; they has been witnessing change right from its organic foundations to their recent tryst with colonial rule under the British as well rule under the various kingdoms. They were results of climate, power and politics and their cultural aspects prevalent at the point in time. Pilgrim towns have the added dimension of the myth and the venerated which govern their development of spaces of use, especially those of public use - administrative, economic, spiritual - as can be seen in the temples, ghats, gates, tanks, neighbourhoods and markets.

The pilgrimage has evolved and changed from its original meaning from being a 'journey to the gods' abode' to becoming a vacation. The original psychological concept of a pilgrimage was that 'the harder the journey, better the reward'. But this has evolved into one which is oriented more towards pleasure, thus leading to the developments of the secondary and tertiary sector. This characteristic is spatially represented by programs dharamshalas, caravanserais and lodges giving way to changing patterns of professions, changing local-visitor relations, spatial translations to bigger temples. encroachments, hotels and lodges, markets, services and transport, etc. Thus, the town around the pilgrimage becomes symbiotic to the visitors and the temple.

Traditions and rituals play an a vital role in governing the physical along with the metaphysical. The old habits of celebration, prayer and festivals create the vibrancy and cultural sustenance intrinsic of old cores of these cities and towns.

These habits are associated with deities and their domains, the event around the deity (in space and time) becomes a tradition and ritual. This is manifested in 'temple towns' right from their origins and their settings to their physicality.

These sacred zones attract more 'visitors' than locals with different associations formed between the users and the used. Some towns have temples, some have precincts as their 'icons' to which these users attach their associations and venerations. The sacred dimension gets translated into the physical along with the psychological - the icon, its servants and feeders, the town morphology and growth directions.

At varying scales, the sacred chowks, objects, natural elements (water, stone, tree, hill) become the sacred to which associations are attached. The social constraints and relationships are formed based on these sacred spaces and the holy associations people have formed over centuries.

The kunds, the shrines, the festivals, the tree in the courtyard, the programs, the holy-residential zones, the priests and the ancillary activities combine to form a vital network between the visitors and locals.

*Pilgrim Attraction Index How Old? Local Link-Pan India Ratios Dham/Region Area/Scale

god lived here names of main deities pilgrimage + industry/tourism/recreation part of larger context zone / city/ precinct

PILGRIM-TOWN TOWN + PILGRIM TOWN____PILGRIM [THE TOWN AROUND THE PILGRIMAGE] 1.3 The Town Around the Pilgrimage The town around the pilgrimage is a direct bearer of the town's history (in its timeline). The town has undergone various changes from its inception at a sacred level to it being witness to colonial administration and recently undergoing changes due to economic buoyancy; thus studying the changing sets of program and spaces which are unique, is vital. The users (Local-Pilgrims-Tourists), the sacred and everyday programs, the constantly changing community and the changing residential and occupational habits are markers to study as to how is the ‘pilgrimage’ conducted and how systemized or adhoc has it become.

7

1.4 Unique Factors of Faith Centers

1.5 Network and Sets of Pilgrimage in India

Due to the mythology, faith systems, beliefs and associations, pilgrim towns have additional features in addition to the old core, colonial past and economic buoyancy - the sacred zones, the visitors, the celebratory zones, the added activities.

In India, the associations to sacred culture are manifested in the importance attached to faith, with the 'everyday' network of 12 shrines across the country belonging to one particular system of belief and the 'spectacle' network of 4 shrine-cities which host the Kumbh Mela every 12 years. Around the world, the various routes of movement of the many systems of beliefs are all based on natural features where myths and beliefs have translated into physicality and created a town around them.

A) Tourist Lodging:

Varying scales, varying economic models, varying facilities and varying psychological sacrifices.

B) Floating Population:

The ghats, the temple court, the market, the procession grounds become markers (in space and time) bearing testimony to the associations and significance people attach to them.

USUAL

C) Celebratory Zone:

UNIQUE

The locals, pilgrims, national tourists and international explorers moving across the old town, temples, streets, ghats, etc. with varying associations, attachments, mindsets, etc.

D) Attractors:

Pilgrim towns also have the mediators and messengers between sacred and worldly beings - the priests, the astrologers, the institutions, the natural features which complete the journey and the pilgrimage experience.

compostela mecca-madina

rome

jerusalem

varanasi

south india pan-india spread

Places of Pilgrimage - World & India

jyotirlinga network

Network of 12

kumbh mela network

Network of 4

Importance to Faith 8

/ 2 / Today's Condition / 2.1 / Changing Economic and Social Models Essay

/ 2.1.1 / Real Estate Trends

Economic Buoyancy, New Typologies, Change in Speed of Growth

/ 2.1.2 / Haifa

Segregation of Tourists and Pilgrims

/ 2.1.3 / Benaras

Varying Levels of Attachment

/ 2.2 / Change in Usage and Image

Virtual Visits, Website Systems, Google Hits, Blog Reviews

/ 2.2.1 / Problems of Old Cores

CBD Overcrowding, Floating Population, Form-Program Evolution

/ 2.2.2 / Pushkar Mediated Resistance

/ 2.2.1 / Compostela Route-based Tourism

9

/ 2.3 / Gentrification / 2.3.1 / Generic City (Loss of Historical Relations) 33 Tests to identify Possible Changes in a Local Context

/ 2.3.2 / Systemization-Networking Diagram

10

2.1 Changing Economic and Social Models Economic changes in the country as well as changing living patterns and Knight Frank Knight Frank Emerging Growth Centres-II Quarter 4 2007 associations to traditions have brought certain changes in the town – explicit in the spatial (densification) and psychological (associations to culture and their Research in the town). New economic models relative implications on the gentrification lead to new areas of growth in the town with the effect new typologies coming up and thence new ways of ‘selling culture’ and ‘consuming culture’ are evolving and growing. These changing trends lead to a multitude of changes, Emerging Growth ranging from different kinds of networking between users to changes in the speed of growth.

India • Quarter 4 2007 Emerging Growth Centres-II Quarter 4 2007

2.1.1 Real Estate Trends

2

The study of Tier 2 and 3 towns in India (many of which are a part of the Amritsar 3 contradicting government projects of the urban renewal mission of the Jalandhar 5 JNNURM and the conservation-heritage protection mission of the INTACH) 7 focuses mainly on cities at the Dehradun cusp of immense growth, thus forming natural case studies to study 'changingRudrapur scenarios'. Three9 out of the ten towns and cities Rishikesh-Haridwar 11 studied are 'sacred towns' which emphasize how rapidly they are the crossroads of change and conservation.

Bhopal 13 Raipur

Knight Frank

Knight Frank

Emerging Growth Centres-II Quarter 4 2007

Centres-II Research

Emerging Growth Centres-II India • Quarter 4 2007

Contents

Contents Editorial

REPORT TRENDS

Editorial

2

Amritsar

3

Jalandhar

5

Dehradun Rudrapur

Urbanism Survey TIER 3-4 Towns JNNURM Urban Renewal Mission has CITY DEVELOPMENT PLANS already being developed?

7 9

Rishikesh-Haridwar

11

Bhopal

13

Raipur

15

Nashik

17

Mangalore

19

Thiruvananthapuram

21

Summing Up

23

3/10 urban agglomerations covered in the surveyhave had or continue to have sacred dimensions Sun City Enclave, Bhopal

Executive summary Real estate action fast trickling to a host of smaller towns and cities Rapid urbanisation and improving economic conditions contributing to the attractiveness of these cities as future real estate destinations National and foreign developers, retail chains and other lifestyle offering entities chalking out their entry and growth strategies for these cities Residential sector emerges as the most active real estate segment in the 10 cities studied for this report Growing urban agglomerations to require sizeable investments in infrastructure and other real estate sectors

15

Amritsar seems to grow in a fashion without any relation to the old town in any Nashik 17 respect, as the growth gets new and 'uniform' serviced apartments to cater to Mangalore 19 the new users whereas Rishikesh-Haridwar have started catering to touristic Sun City Enclave, Bhopal Thiruvananthapuram interests in conjunction with the ritual visits of21the floating population. Nasik is summary rather than tending towards becoming aSumming network of 23the Executive state/tourism Up REPORT CONCLUSION Real estate action fast trickling to a host of smaller towns and cities pilgrimage due to a 'ready market' available from the visiting populations to its Rapid urbanisation and improving economic conditions contributing “Nashiktoattracts a number of tourists due to its old city charm and cultural the sacred ghats. attractiveness of these cities as future real estate destinations www.knightfrank.com

heritage. The high streets and traditional bazaars thus have a ready market population”

among the visiting National and foreign developers, retail chains and other lifestyle offering entities chalking out their entry and growth strategies for these cities

Thus, these sacred towns have started a parallel source of income and a new “Bothinthese cities have a constant floating population, which can act as catalyst model alongwith their basic duties as places of pilgrimage.

Residential sector emerges as the most active real estate segment the 10 cities studied for this report

to the serviced apartment sector”

Growing urban agglomerations to require sizeable investments in infrastructure and other real estate sectors “The city has undergone

2.1.2 Benaras The sacred value of Benaras attracts various pilgrims from all the country as well as international tourists keen to explore the city and its scared reams. This study acknowledges and illustrates the associations between the two users, their overlaps of spatial use as well their differing perceptions of association and holiness of the place. The city therefore allows for different levels of use, attachment and adaptability (or the lack of it) with its physical construct.

organic expansion supporting radial growth pattern from the Walled City to the outskirts like new Amritsar on GT road and towards Ajnala road and Airport road. Initially the Walled City with specialised markets was the address to major retail and residential sectors”

11

“the holy pool of nectar” AMRITSAR

NEW Concept* Conversion of Land Use

New Typologies Serviced Apartments Luxury Apartments

CLU

RISHIKESH-HARIDWAR Pilgrimage

Behavioral Perspectives of Pilgrims and Tourists in Benaras Pravir Rana

Pilgrim/Local/Tourist Relationship: Allows for different levels of useattachment-adaptability Image Change: Alters the relationship between the three different sets of users of the space due to it becoming denser and more organised Unique-Usual: New type of space/program which binds the other aspects of the city together

Tourism Rishikesh

Industry

relationship Kevin Lynch: “The diverse ways in which different groups see the same place are important for public policy” eg: Main attractor is river Ganga - but perceptual levels and degrees vary

Haridwar

Pilgrimage >> Tourism & Industry

“Serviced Apartments”

Pilgrim DOMESTIC for pilgrimage / religious festivities INTERNATIONAL for recreation

serves the Floating Population

perception adaptation attachment

INSIDE-DWELLER - emotionally attached - ability to ADAPT OUTSIDE-VISITOR - critical to situation - different IMAGE

of National and International Tourists

unique

“the ganges of the south”

NASIK

“Ready Market” nasik growth acceleration

of Visiting Population of Tourists for High Streets & Traditional Bazaars

mumbai pune geogpraphical proximity

New Typologies Weekend Resorts Luxury Apartments Business Centers

Factors for Analysis Purpose of Visit Type of Accomodation First Impression Symbolic Meaning For Tourism Destination Attraction - Accessibility - Accomodation

attraction accessibility

accomodation

Sacred Scapes (sacred spots, sites and artefacts) Majority of the scapes linked to the riverfront

50% saved

2x increase

20% saved

5x increase

saved area : tourist inflow 12

2.1.3 Haifa The Bahai'i Gardens in Haifa work with the basic premise of selling tourism along with the basic pilgrimage via TOURISTS and PILGRIMS using the same ‘object of culture’. It concludes and uses the fact that boundaries between pilgrims and tourism have blurred and hence it works with the ideas of Co-existence / The Sacred and the Secular and the differing Perceptions of users.

Negotiated Space: Tourists, Pilgrims, and the Bahá’í Terraced Gardens in Haifa Jay D. Gatrell & Noga Collins-Kreiner

Pilgrim/Local/Tourist Relationship: Creation of different sets of spaces for the more closely attached pilgrim and the casual tourist while at the same time looking for overlaps between the distinct sets of users Networking-Systemization: Change in the ideology of a ‘sacred’ place which requires to look at inter-relations between the two relationship Tourism Model “Sacred sites are marketed as secular for the purpose of promoting tourism” Ideologies Two divergent socio-political process and practices that coexist - tourist and pilgrim Actors Pilgrims and tourists as ‘distinct actors’ in an increasingly recognised tourist industry niche RELIGIOUS TRAVEL

network

strategy

Image Projected Heritage and seligious sites as “dual-use” sites of the sacred and the secular

Social Construct Differences in perception of experience and social construct - social construction of a site as “simultaneously sacred and secular”

Dependence Isreali economy has an extensive tourism industry that it closely allied with religion and pilgrimage Yield secular benefits (including economic benefits) through systemization

Spatial Practices and Perceptions SEGREGATION is a feature - Access Points + Scheduled Tours + Pilgrim Events PILGRIM standardized agenda TOURIST separate activities of tours and public viewing

tourism

dual-use sacred-secular

segregation

distinct actors

economic benefits

social construct

coexistence

fabric A-fabric B

fabric A-fabric A1

edge condition

waterfront

perception

Consequently, pilgrimages and their attendant landscapes are socially constructed spaces that undergo what Seaton calls sacralization— a sequential process by which tourism attractions are marked as meaningful, quasi-religious shrines. For this reason, a conceptual and practical tension between the pilgrim and tourists exists within all “visitor”-centered landscapes as boundaries between tourism and pilgrimage have blurred.

[Seaton, 1999-2002] 13

2.2 Change in Usage and Image The different levels of use of a space, the virtual and the physical, allow for new ways of experiencing the same but with different constraints. In a more media-centric world, the space has gone from the square kilometer to the megabyte – thus creating no physical experience of the place of pilgrimage! Temple trusts themselves offer ‘donations’ and virtual 'visits' in a more networked, systemized model. The working model of town has changed from being sacred to being touristic – all taking advantage of the ‘natural setting’ of the town; the system facilitates easy booking and lodging to avoid all the ‘struggle’ to visit and move through the town.

Madurai Temple virtual visit

Madurai Temple website facilities

Google hits for ‘Nasik’

e-member

Blog on sacred cities and surrounds

general

vir

tu

al

vis

it

tourism

e-service

business tourism

tourist assistance

business

lodging advertisement

general

sy

st

em

iz

at

io

n

tourism investment tourism tourism

network

international systemization

virtual assistance

e-servicing

tourism

business investment

review

lodging

assistance 14

2.2.1 Problems of Old Cores of Indian Cities The organization and the changing working model of the holy town have affected the old cores of the traditional abode of the godly and it's surrounds. These towns have expanded (from organic origins to their present) along with the conversion of their traditional built forms in function as well as form .Their core programs have evolved from faith to leisure, their forms have undergone changes from modification to expansion and their users have changed from the traditional pilgrim-trader of Benaras to the new pilgrim tourist of Rishikesh or Haifa.

ORGANIC FOUNDING

3.6 MN / YEAR

[existing+tourists]

agricultural land

COLONIAL ADMINISTRATION

tourism

ECONOMIC BUOYANCY

Traditional European City

? typical of most Indian cities

Traditional Indian City

625 mn

580mn

500 mn

2030 2010

375 mn

20 years

250 mn

40 years

125 mn

habitats

population percentage

population numbers

0,0

current

2030

1970 40 years

migration to urban centers

20 years

increasing urban inhabitants

previous

growth rate doubled 15

organic phase temple dominated skyline

colonial phase no use in urban scheme/symbolic allies

present phase economic bouyancy

typologies present 1.5 lac

commercial 35% residential

+

65% bazaar

&

+ street/ avenuue

rising

mansions

housing

historic core/CBD

[FAITH]

[LEISURE]

PALACE

RELIGIOUS INSTITUTION / DISSEMINATION

HOTELS

commercial buildings

conversion of residential and religious to commercial

CBD = Historic Core // Historic Core Program Division

[POWER]

religious institutions

fluctuating but rising

+

TOURIST LODGING GODOWNS MARKETS TRANSPORT LEADS TO CHANGES IN PROGRAM

fixed population

floating population

floating population

? [’BUILD’ING]

[MODIFICATION]

[EXPANSION]

form evolution

program evolution

PILGRIM + TRADER {caravanserai/dharamshala/charity-buildings}

PILGRIM + TOURIST {hotels/lodges/sharamshalas/rented-out houses}

changing function-program 16

2.2.2 Pushkar The change of role from a pilgrim-trader to a pilgrim-tourist is evident in Pushkar where "the pilgrim has lost out due to lesser revenue generated by them" with asymmetrical relationships developing between the tourist and the host. The adjustments amongst the locals catering to visitor needs has led to the formation a commercial enterprise within the towns basic psychology wherein the 'puja' or the performance of prayers at the ghats as a ritual has now become a 'touristic performance'. The mediated resistance practised by the locals focuses on collective condemnation of the practices brought in by the visitors while catering to them at individual levels. www.elsevier.com/locate/atoures

Mediated Resistance: Tourism and the Host Community

Annals of Tourism Research, Vol. 28, No. 4, pp. 998–1009, 2001  2001 Elsevier Science Ltd. All rights reserved Printed in Great Britain 0160-7383/01/$20.00

Christina J / Anandam K

PII: S0160-7383(01)00005-6

Pilgrim/Local/Tourist Relationship: The main relationship is between the host (local) and the tourist, the pilgrim has lost out due to lesser revenue generated by them Change: Cultural commodization allows changes in living conditions of the local hosts due to the influences of tourists Network: Systemization and optimization allow the place to survive and thrive based on time-reduction at the ghats

MEDIATED RESISTANCE Tourism and the Host Community Christina A. Joseph Anandam P. Kavoori University of Georgia, USA Abstract: This ethnographic study focuses on the mediation of tourism by the host community in the pilgrimage town of Pushkar, India. It provides a framework for understanding the impact of Western tourism in the context of a Hindu religious community. Locally, tourism is perceived as a threat to “tradition” and religion even while a large segment of the population is dependent on its economic benefits. This ambivalence is resolved through three types of rhetoric: exclusionary, political, and religious. This strategy of rhetorical resistance, termed here as “mediated resistance”, allows the host community to condemn tourism collectively while participating in it on an individual basis. The theoretical focus of the study draws from cultural anthropology, religion, and communication research. Keywords: Pushkar, mediated resistance, host community.  2001 Elsevier Science Ltd. All rights reserved.

relationship

image change

Relationships Re´sume´: La re´sistance par me´diation: le tourisme et la communaute´ d’accueil. Cette e´tude ethnographique se concentre sur la me´diation du tourisme par la communaute ´ d’accueil Securely Asymmetrical Relationship between tourists and hosts ; latter bearing the burden of adjustment dans la ville de pe`lerinage de Pushkar, en Inde. Il fournit un cadre the´orique pour compren-

Commodization The changing economic and sociological realities reflect a dual process of ’cultural commodization and acculturation’

dre l’impact du tourisme occidental dans le contexte d’une communaute´ religieuse hindoue.

Au niveau local, le tourisme est perc¸u comme une menace a` la “tradition” et a` la religion,

quoiqu’un grand segment de la population de´pende de ses be´ne´fices e´conomiques. Cette Mediated Resistance ambivalence se re´sout a` travers trois types de rhe´torique: d’exclusion, politique et religieuse. strate de re´sistance rhe´torique, appele´e ici tourism la “re´sistancecollectively par me´diation”, while permet a`participating in it on an individual basis ´ giecommunity AllowsCette the host to condemn la communaute d’accueil de condamner collectivement le tourisme tout en y participant ´ individuellement. L’objectif the´orique de l’e´tude fait appel a` l’anthropologie culturelle, a` la religion et a` la recherche en communication. Mots-cle´s: Pushkar, re´sistance par me´diation, communaute´ d’accueil.  2001 Elsevier Science Ltd. All rights reserved.

Integration The changing function of prayer from sacred rites to an explicitly commercial enterprise has made the tourist as much a part of INTRODUCTION the ghats and the towns sacred order as the pilgrim Nestled in the Aravalli hills of the state of Rajasthan, India, is the Hindu pilgrimage center (tirtha) of Pushkar that has for centuries

Commercialization of the drawn pilgrims from all Act over the country. These devotees honor the Earnings fromofTOURIST = 4x Earnings from PILGRIM sanctity this sacred place by performing religiously prescribed rites.

Pushkar’s market strongly reflects a shift from ethnic arts and crafts catering to Indian pilgrims to the production of tourism wares Ghats are the site for ritual puja that provides both economice and religious sustenance ‘Puja’ as a ritual has now become a ‘touristic performance’

Recently Pushkar has attracted another genre of visitors: white, Western and wealthy tourists. Tourism has come to this ancient pilgrimage town making for startling and often incongruous contrasts and more

adjustment

economics

commercial enterprise Christina Joseph is Adjunct Assistant Professor in the Department of Anthropology and Affiliated Faculty in the Women’s Studies Program at the University of Georgia (Athens GA 30602-3108, USA. Email <cjoseph@arches.uga.edu>). Her research interests are in the areas of religion, religion and the environment, and in women and development. Anandam Kavoori is Associate Professor in the Grady College of Journalism and Mass Communication at the University of Georgia. His research interests are in international communication and tourism.

touristic performance

participation

commodization

998

LOCAL

liberated from identity

export store

tax-free store

GLOBAL

Mediated Resistance : Cultural Anthropology + Religion + Communication Research “Collectively condemn the tourism activity while participating in it on an individual basis”

hyper-local hyper-global

17

2.2.3 Compostela Touristic performance has made the sacred secular so that it can be accessed and connected by a whole number of users, thus enabling a secure working model for its growth and sustenance via "continuous reimaging of place and culture". In Compostela, the route has become an experience to consume, thus multiple systems of working, entry and access ( intervals - routes- destination) become vital in terms of architecture, embracing a 'secular culture' though with conflicting motivations. The branding of the place has also changed from one with a religious meaning to one allowing secular touristic modifications, establishing a 'tourism model'.

Exploring the Dialectics of Route-Based Tourism: the Camino de Santiago, Spain Michael Murray & Brian Graham

Image Change: Change is in the form of a dominant religious meaning being modified to suit secluar touristic needs Systemization-Network: Creation of a secular cultural center which attracts tourists across Europe rather just than a small audience of devout pilgrims

unique-network

image change

Re-imaging Cultural consumption + Points of sale + Heritage tourism â&#x20AC;&#x153;Continuous reimaging of place and cultureâ&#x20AC;?

Multi-entry configuration with wider accessibility opportunities and participatory time constraints

Religious Product

Secular Cultural Tourism Product UNESCO + European Cultural City Relationships Marketing - of cultural artefacts as tourism commodities Modification - of religious meaning by tourism activity Motivations - conflicting motivations and demands of pilgrims and tourists

reimaging

secular culture conflicting motivations

city A

city C city B

connected-concentration

1.Visiting the Shrine Santiago de Compostela Cathedral of Compostela Feast Day of St.James Holy Years 2.Travelling the routes The Compostela Pilgrim Ways Pilgrim Shrines Scallop Shell

Dominant Religious Meaning

Tourism Modification of Religious Meaning

Pilgrimage destination Prayer/worship Ritual Prayer

City of Culture Heritage Attraction Special Event Tourism Themed Tourism

Expiation Penance, Punishment Prayer, Expiation Pilgrim

Certificate of Achievement Self-renewal, Adventure Trails Architectural Heritage Product Branding Logo

branding religious meaning tourist modification

Tourism Model Diagnostic marketable image - THE WAY Nodes of tourism attraction - ALONG the way Surviving remnants - whole succession of INTERIM NODES Momentary deviations - to visit OTHER PLACES 18

2.3.1 Generic City The generic city developing in the old town is the most evident condition of change happening today in terms of spatiality. The modification and branding of the city are illustrated in the generic city - from tourists being entities of change; the identity crisis of towns and town centers, the idea of constant maintenance (remaining old as well as new), no visible changes permitted , from hyper-local to hyper-global, alien existence of built forms, mere lipservice in the name of preservation, hotels as a dominant typology, the percentage of saved area equal the tourist inflow (evident in the towns Compostela and Haifa) are all factors highlighting the changes in the local context of a place - it's GENTRIFICATION of common over the SPECIFICITY of the unique.

past is too ‘small’

past

periphery potential

stronger identity

change in character

more imprisonment

future

to avoid population growing

concentration

exchange

per capita - less to share

change in economy

tourist - entity of change

mediated resistance

identity

center

expansion

no change above ground

old as well as new since it is most important

x1000

change below ground

constant maintainence no visible change allowed

dilution

center’s identity

for efficiency concentration

liberated from identity

self destruction-renewal

individual moment

individual moments

‘model’ repitition

city A welcome 1900’s basic infrastructure

2000’s main typology

LOCAL

export store

tax-free store

GLOBAL

city C city B flop

airport layout = marker

airport = characteristic! connected-concentration hyper-local hyper-global

alien existence

abandon

hit

abandonment

19

consume SKY

free COST

density in isolation exist anywhere

costly

street = flow

skyscraper existence

mutliple choice planning

tabula rasa, not historic

consume GROUND

connected-concentration

tabula rasa - multiple fabric A-fabric B

town4A

road

ordered + free

amalgam

bricolage

various planning models

50% saved

2x increase

20% saved

5x increase

town3 town2 live

core

saved

fabric A-fabric A1

+ work+live

nature

built

flexible relationship

city

new towns = year rings!

park

lipservice

waterfront

saved area : tourist inflow

FLY VISIT

farm hotel

hotel

hotel

single typology

everything to shopping

1900

2050

1900

EAT hotel

work

work+live

edge condition

town4B

PLAY LIVE SHOP

hotels!

2050

office comes home

The Generic City _33 Tests

no layers - everything on same site

20

2.3.2 Systemization-Networking Based on the occurrence and number of repetitions of ideas in the changes happening in today's conditions, the most prominent strategy appears to be that of 'systemization-networking' which can be used to deploy and manipulate the conditions for a more defined future which can be used to forge new relationships between users, programs and spaces. The other factors feed into this systemized town which further enhance its position of networking.

systemization-networking

maximum occurence in case studies

relationships sets of users networks within and outside operating together rate of change city of places-city of flows

decreasing occurence in case studies

taxonomy

p/l/t relation use-attachment-adapt perceptual values dual-use sites overlaps market-modify-motivate

img change cultural commodization secular tourist changing values social structure

unique-usual veneration objects normative space sacred scapes riverfront heritage markers continuous reimaging

systemization-networking

design strategy timeline evolution layers iterative process degrees of attachment segregation entropy

design strategy unique-usual

generic city engulfing surrounds urban agglomeration inter-links greater densification lifestyle patterns

image change pilgrim-local-tourist relationship generic city image taxonomy 21

/ 3 / Inherent Paradox / 3.1 / Unique Spatiality (INTACH+JNNURM) Bound between Conservation and Urbanization

/ 3.2 / Managing Polarities / How do you preserve and grow?

Essay

22

holy na

experie

comple

second

primar

23 residen

comme

3.1 Unique Spatiality Based on “today's condition”, the conservation of the cultural model is under threat due to gentrification and the systemized nature of how these towns have started functioning

ed Pav

one Ol d

Ci

ty

ne

ry

Zo

he

ed

ip

ity Old C

Old City Periphery

cr

Pe r

Per ip

gZ

State-built Bridge

y her

lvin

a Are

Sa

Old City Periphery Paved Area Sacred Zone Local Bridge Evolving Zone

The Usual Generic City Traits

Dharamshala

Priest

ple

Astrologer

ei

N

r

loge

r ito Vis iting Wa

Ku m bh

d

o rh o b o

od

g h

e

Ba zaa r

dg Lo

rho hbo

Bazaar

oger

t ha la G Me

Lodg e

Ba zaa r

ple

t

Bazaar

n

ar

Neig

Lodge

gio

ine Tem

za

Temple Ashram ala

amsh

Dhar

Astrol

h ed mb cr t Ku Gha Sa ree ela ine T bh M Shr Kum

Ba

GuesAshra t Houm se

Shr

Temple

Temple Neighborhood

rke

Guest House

-Re

e on Shrin egTiemple

og st er Guest House

Ma

T

R aletGeh mp

Pr tro l ie

at Gh

n

As

Lodge Ashram

Astro

a

Tem

st io ie eg Pr t-R

d complementary activity/feeds on natural feature location

a Are

ementary activities to holy riverfront

ge

rid

al B

Loc

Gh

ence of the holy natural feature

Evo

ed Pav

atural feature

cr n ed e

o

“The economic model determines the cultural model”.

Due to rapid urbanization and economic fluidity, towns have expanded beyond old cores, new centers of growth (disjunct from the traditional town) create new conditions, typologies and programs which attract new populations to the towns. The JNNURM is applicable to the towns above a certain level of population – the “urban renewal” under this mission also specifies the threat to the traditional organic town whereas INTACH (which is also applicable to the town) proposes to preserve the look of the core, to its rooted traditions. Thus, INTACH proposes conservation while JNNURM is possible due to the urban growth of the town which it cannot fathom. There lies the "inherent paradox" - the old towns inhabitants want to change, modify or upgrade the existing establishment whereas the fabric or the uniqueness of the way of living is only because of the cultural constructs these towns have.

Thus, the culture in a result of the fabric and its working. Occupational changes in the cores have led to the existing structures being changed in ’form and program’ thus creating multitude typologies and variations of the original. The JNNURM acknowledges this change and the INTACH too acknowledges this change – two organizations on the opposite end of the spectrum focusing on conservation and urban renewal-contesting the same space give rise to this paradoxical situation. Change is inevitable and these towns are what they are (touristic, cultural, socially engaging) due to the way their cultural constructs are functioning. Thus, the paradox states that "the town has to change yet has to remain authentic”; the authenticity is not only in it formal and usual working but also depends on its organization – spaces – interaction – zoning-scales – social conditions - the idea is to look at the possibilities offered by the two opposing ends - preserving and changing!

Sa

Z

Ku D m

ha

bh

ra

M

m

M

el a

sh

el a

Gh at

Gh at

al

a

Kumbh Mela Ghat Ashram

Cremation Ground

Ghat Region Priest-Astrologer Lodge-Guest House Bazaar-Neighborhood Temple-Visitor-Unique Space

The Unique City of Pilgrimage Spaces

ry complementary area to holy riverfront

ntial precinct

ercial and retail

24

3.2 Managing Polarities Drawing back on the diagram of systemization-networking, the polarities arisen in the old core – the CONFLICT ZONE-have to be mitigated of melded together in a certain direction of these places have to hold any cultural - social – psychological and spiritual value! The case studies bring out the fact that ‘relationships between three sets of users are vital to the working of the town (the networks they form, the practices undertaken by each, the spaces and routes used by each are and distinct feature of the town-model). These networks work together, with the local being the burden of change due to the temporary-visitor – nonetheless, operate together – the city is a city of flows and places for the pilgrim The Usual Generic City Traits and tourist whereas the local cater to their pauses between flows.

Sa

cr n ed e

Z

o

A gZ ed Pav lvin

Zo

Old

Cit

ne

he ry

ed

ip

City

Old City Periphery

cr

Old

State-built Bridge

one

Sa

yP er

y

a

Are

Per iph er

rea

ed Pav

Evo

ge

rid

al B

Loc

Old City Periphery Paved Area Sacred Zone Local Bridge Evolving Zone

Tem

Dharamshala

Priest

ple

Astrologer

zaar

Lo

dg e

o d

o

rh

o

b

N eig

h

Ba

Ba

Lodg zaar e

Bazaar

Bazaar

od

Lodge

borho Neigh

Ku

Ku m bh

M e

la Dh mb Gh ar h M at Kumbh Mela Ghat am ela sh Gha ala t Cremation Ashram Ground

To manage the polarities it is necessary to look at the “unique and the usual” and the “inherent paradox” of the town, the pilgrim-local-tourist relationships which all ultimately are in a relationship with the ‘CULTURAL MODEL-SOCIAL’ STRUCTURE of the town. If the relationships can be harnessed for the spiritual-cultural value of the tourist and the pilgrim, and the cultural-economic value of the local inhabitants, the polarities can be bridged via bringing about the URBAN RENEWAL (proposed by JNNURM) in the heritage zone (proposed by INTACH)- thus preserving the unique spatiality of the town yet allowing the change to happen!

Wada on Riverfront

Original+(Layout+Addition)

Addition

Market Street Kapad Bazaar Original+(Material+Addition)

Market Street Kapad Bazar (Ground+Upper) Floor

Court+Terrace

Addition

Addition

New Material

Modification Streetside Shops

Ghat Region Priest-Astrologer Lodge-Guest House Bazaar-Neighborhood Temple-Visitor-Unique Space

The Unique City of Pilgrimage Spaces

Court+Terrace

Courtyard

at a Gh Mel

Courtyard

ed at Sacr la Gh e Tree h Me Shrin Kumb

Modification

mbh

Streetside Shops

Temple

Neighborhood

er

r ito Vis iting Wa

Ku

Original+Layout

ar

Temple

Ashram a

mshal

Dhara

Astrolog

le

Wada inside Residential Zone

e ionleShrin egTe mp

commercial and retail pilgrim/tourists route

za Ba

mp

residential precinct

e

primary complementary area to holy riverfront

Guest House

rin

complementary activities to holy riverfront second complementary activity/feeds on natural feature location

M

Te

R aletGh mp

experience of the holy natural feature

Ten Sh egio et at-R ark

holy natural feature

Temple

Ash Guest ram Hou se

er

n

Gh

Ast P ro rie lo st ge r Guest House

Lodge Ashram Astrol og

st io ie eg Pr t-R

a Gh

The polarities are evident in the contradictions of sacred and normative space, based on the association each user attaches - the venerated objects, the heritage markers etc. are undergoing a continuous reimaging where the unique and the usual are in constant contradiction. Due to an image change and change in the level of association has brought about "cultural commodization" – a secular tourist with a religious pilgrim / an economic-minded local with a highly devout pilgrim – thus changing the social structure of the place.

Balcony

Timber Facade

Addition Modification

Lane

25

Original+Layout +

Original+Material

Value

Change

Proof on Site

Type of Built Form

Original

15%

OF PRECINCT

2/3 OF15% OF PRECINCT

1/3 OF15% OF PRECINCT

+

Original+Addition

20%

OF PRECINCT

Original+(Layout+Addition)

15%

OF PRECINCT

+

Original+(Material+Addition)

20%

+

+

Complete Demolition (Material+Demolition+Layout)

OF PRECINCT

20%

OF PRECINCT

Ground Floor

40%

* OF ALL BUILT MASS OF PRECINCT

(Ground+Upper) Floor

60%

* OF ALL BUILT MASS OF PRECINCT

26

/ 4 / Testing the Studies in Nasik Mythological Origins - Varanasi of the South - Riverfront and Surrounding Town (Personal Response) (Essay)

/ 4.1 / Test the Generic City

Relations between Gentrification and the Tests Coming True in Nashik City

/ 4.2 / Network Ideogram

Networks within Residences, Holy Connections and Commerce

/ 4.3 / User Networks Locals-Pilgrims-Tourists

/ 4.4 / Conservation+Change Inherent Paradox

/ 4.5 / Scale-Type-Location

To define the Multiple Types of Strategies Possible to Study the Paradox

27

28

4. Testing the Studies in Nashik

HOLY SOURCE 1THE Trimbak Hills

Facilitated by infrastructure, the image of the town has changed from that of a pilgrimage (pause along Trimbak and Shirdi) to a more leisure-tourist-industrial town. The town follows the network of the source of the river (a pilgrimage site) with the river remaining as a geographical feature till it reaches the Panchvati

THE SETTING/SET 2 River Godavari

Residentia Wadas can change an since they hav dimension att

LOCATION 3TheTHE Holy Precinct

zone (the holy precinct). The source of life-death and life in between meet HISTORIC and C become venerated at the site where the lord set his foot! The river is divided into different zones feeding over the same source, thus allowing a host of supporting activities (retail-commerce-lodging-prayer) to have access to a steady flow of users of various types-associations-time spent moods) etc. The ZONES Godavari = Ganges!

Panchvati of Ramayan Kasba + river divides the old core into a now museumifying Panchvati, the Support Juna Kapad Bazaar Section (catering to the changing needs then and now-and thus subject to substantial change in built character) and the Residential Wadas (since having no holy character, are changing at an equally fast pace) leading to a different “level of change”. Since people attach or detatch associations based on their relationship with the deities associated with those sacred institutions this leads to different 'rate of change'- thus creating problems and conflicts of coherence of built form, fabric, social character etc. Economic changes lead to changes in some places, holy associations are leading to redundancy in some zones. This SOURCE creates a possibility of using the dimension ofHOLY sacrality-profanity ie. rate of 1THE Trimbak Hills THE SETTING/SET changes as a guide for understanding the characters of the town and 2 River Godavari its direction of an inevitable change. by name

LOCATION IN CITY

Mythological Origins - The base of a ‘natural feature' is a prerequisite for any form of veneration and sacrality. Nasik is based in the Trimbak hills, forming one natural setting to base the mythology of the city in. It is one of the four sites for the Kumbh Mela deeply rooted in mythology of it being visited by Rama on his way to Lanka. Thus it became a venerated spot over time –with factual and mythological associations and eventually being called the Varanasi of the south. River Godavari is elevated to the status of the holy river Ganga (life giver to the plains in the south), thus the riverfront is permanent and the surrounding holy precinct served to sanctify the “sacredness” of the city. The riverfront provides social and cultural and spiritual access to its people- one bank becames sacred (Panchvati) and the residential and commercial facilities get added on over time. The Marathas patronised the town-leading to formations of an articulate fabric , initiated by spiritual associations. The ‘support section’ of the town catered to the local needs of the town – with commercial, residential and sacred built forms together whereas Panchvati is more sacred with sacred buildings, supporting buildings and activities. Colonial administration added the ‘peths’ and ‘wadas’ to the surrounding belt leading to a change in the fabric, scale and living conditions. The ghats also became sectoral and defined (tourist-local-crematory-leisure-commercial needs). Economic growth led to change in occupational structure, and the town moved to a more industrial and service industry (rather than the combined work+live condition in the old part of the town).

FUNCTION CHARACTER

Natural Natural Feature of River

Sacred Mythological=Religious

Commerce Support Section+`Town

LOCATION 3TheTHE Holy Precinct

Godavari = Ganges!

Panchvati of Ramayan

Juna Kasba + Kapad Bazaar

Wadas + Peths + Ravivar Karanja

CIDCO + MIDC + NH-3 RIV

FUNCTION CHARACTER

ER

G RI VA DA O

LOCATION IN CITY

ZONES by name

Natural Natural Feature of River

Sacred Mythological=Religious

Commerce Support Section+`Town`

Administrative Town to Pilgrim City

GROWTH

Economy Pilgrim to Industrial

29

1

subject to minimum change due to its holy character which forbids touching the sacred

im iple ult m ri_

nd have changed ve no sacred tached to them

river SOURCE and river COURSE to the holy city

go da va

es ag

Support Section

division into LIFE and DEATH zones

d an

Support Section Growth

2 supporting activities retail, commerce, lodging, prayer, etc CIDCO + MIDC + NH-3 RI VER

G

3.1

3

VA DA O RI

ce eren rev

Wadas + Peths + Ravivar Karanja

3.2 Administrative Town to Pilgrim City

GROWTH

5

rt po

CORE

de at h

Economy Pilgrim to Industrial

5

4

Panchvati Residential Wadas can change and have changed since they have no sacred dimension attached to them

subject to minimum change due to its holy character which forbids touching the sacred

Support Section

which changes and accommodates current trends and forces of the market and the city’s character

Support Section Growth

HISTORIC CORE

The“Sacred Network”

n`

historic core based in mythology and kingdom rule

es us

which changes and accommodates current trends and forces of the market and the city’s character

p su

al

riv Panchvati er

1 Trimbak Hills 2 River Godavari 3 Sacred Precinct 4 Segregation of Uses 5 Support System

30

4.1 Test the Generic City The change in the character of the city due to expansion over time and economic expansion have led to a standard model of fast processes an optimized outputs in terms of spaces, practices and features-

religion

housing

religion

industry

exchange LANDPORT

housing

concentration ZONING

identity

Ganges of the South Kumbh Mela + MIDC Industry, not pilgrimage

expansion dilution zone of potential

a. Centre-Periphery: The centre loses its identity over time due to expansion.

industry

individual moments

b. Constant Maintainence: Inherent Paradox of inevitable change alongwith the maintainence of the identity.

exchange-concentration wada on riverfront - case study

c. Past is too Small: Due to the expansion of the twon, there is a change inassociation; this change in association equals to change in economics and processes which equals equals to change in character and thus liberation. d. Tourists as Entities of Change: The change is in terms of pilgrims, business travellers, tourists etc. getting in a service industry to the city. e. Alien Existence: Of built language, character, scale, material. f. Percentage of Served Area: As a lip-service to maintain some historical character.

Nasik

Mumbai 3 storey wada

5 story house Pune

scale destruction-renewal connectivity-concentration core+work city hotels hotel chains

g. Hotel: New typologies (from dharamshalas to boutique hotels) to cater to the changing needs. library+mall

h. Flexible Religion: The rigid associations giving way to multiple possibilities of change + the sacred character being flexible and applicable to one and every or name.

center-periphery

everything to shopping

old core LODGES GUEST HOUSE DHARAMSHALA

resorts outside city

hotels

31

liberated from center’s identity

past = old core

old core-INTACH new city-JNNURM

past is too ‘small’

national highway = bypass

tourist = change

mg road

old town

stadium

efficiency

model 4 APARTMENTS

model repitition

saved

old city

AC Panel Timber

temporary businessman pilgrim bypass

new CIDCO

Kapad Bazaar Materials

model 1 WADA

model 3 PLOTS

state-wide bus transit present = new town

constant maintainence

model 2 BUNGALOW

old CIDCO

tourists as businessman determines inflows ie. industry determines “lip-service” inflow

township

alien existence

amalgam

various planning models

road nature old core

built unique spaces

flexible relationship

stone timber RCC ACP Vinyl

% of saved area=tourist inflow

The Generic City _Nasik

no layers

32

4.2 Network Ideogram Gentrification and the application of Networking the Generic Test illustrate how users–association-holy coming can influence its character. Applying the systemization they are used Localized to, into the city, relations between the new city and old city via different types of connections and variations can be formed. These relations can be formed between the programs they use - from the holy core to the wadas and peths to the IT parks. The systems of working of the various users can be illustrated by the Network Ideogram between the residences, holy connect and commerce - with varying degrees of ‘infiltration' and 'sacredness' within them. The Localized Networking shows which areas feeder and programs are used, with the main theme being to highlight the (overlapssupportive – contradictions - interactions) between the sets of users. These users can come together via interaction, remain independent or overlap. life Residence + Work Residence + Retail Religious Last Rites Programmatically, INFILTRATED INFILTRATED SACRED Residents = Life (River) + Supportive home street The residents mainly move between the riverfront and the supporting activities to fulfill their daily needs with the spiritual formingneighborhood a part of their daily market routine. residences Holy Connect = Life + Death + Feeder The entire riverfront and its banks support the various aspects of life, death and ancillary activities used by the pilgrims and tourists Commerce = Feeder + Supportive The commerce feeds off the residences and the holy connect to gain from them and hence is close to the two zones in location and use.

Religion + Supplementary

Residence + Religion

Commerce + Religion

SACREDINFILTRATED INFILTRATED SACREDINFILTRATED life form of pilgrims and tourists and the commercial activities their presence Localized Networking Thus, the Network Ideogram illustrates the network between the residents, the visitors in the generates.

feeder

feeder supportive

death

ghat

local temple

support activities

riverfront temple

holy connection

Residence + Work

Residence + Retail

Religious Last Rites

INFILTRATED

INFILTRATED

SACRED

old

life

home

new

neighborhood

street

market

residences

feeder Religion + Supplementary

Residence + Religion

life Commerce + Religion

SACREDINFILTRATED

SACREDINFILTRATED

INFILTRATED

life

supportive feeder death

old

ghat

local temple

support activities

riverfront temple

holy connection

commerce

new feeder life

Network Ideogram supportive

commerce

33

Surrounds

4.3 User Networks

Surrounds

Only Pilgrim - High associative value – two types – mainly connected to the old city Nasik Local - Medium associative value - two types- old city/wada-peths Surrounds Tourist - Varying associative value – three types – all varying parts Outside

Within Old City

Tourist

Only Nasik

Within Old City

Surrounds

Leisure

Old City

Pilgrim-Local-Tourist - Their songline (route and movement)and the spaces Pilgrim Only Nasik Nasik+Surrounds zones-where they over lap Within Old City Only Nasik

Pilgrim

Nasik+Surrounds

Local

Tourist

Outside Old City

Business

Local

Leisure

Within Old City Outside Old City (Within Generic Zone)

Tourist

Outside Old City (Within Generic Zone)

Tourist Business Leisure

Business

Tourist

Tourist Business Leisure

Pilgrim

city in

Pilgrim city in

lodging [guesthouse/lodge/hotel]

lodging [guesthouse/lodge/hotel]

Local

ancillary/support [temple/activity/institute] city

ancillary/support [temple/activity/institute]

ghat/riverfront

residence (within core/outside core)

lodging

market/ghat

ghat/riverfront

lodging

city out

city out ancillary/support

residence

Tourist

Local city in

city

residence (within core/outside core)

market/ghat

lodging/business/leisure

city tour

ancillary/support

ancillary/support

city out

residence

Tourist city in

lodging/business/leisure

city tour

ancillary/support

city out

*This defines the programs which are used the most by these three users and hence are more prone to the Inherent Paradox, with changing everday scenarios.

34

Generic City Traits Priest

Astrologer

R at- ark Gh M ple

Lodge Ashram r

Ashr Guest Hoam use

ne Shri

Te

ne ioneShri RegTempl aetGh mpl

loge

Central Bus Stand

Temple

Ba zaar

ge

Lo d

Ba

Lodg zaar e

Bazaar

o o d

Ku m

bh

Ku

M

e

b

o rh

la Dh mb Gh ar h M at Kumbh Mela Ghat am ela sh Gha ala t Cremation Ashram Ground

h

eig

N

Lodge

t

hood hbor

Temple

Neighborhood

r ito Vis iting Wa

ha

Neig

Highway

Bazaar

NEW Nagpur

r

aa

z Ba

oger

la G Me

local

Temple

Guest House

h d re mb at Sac e Ku la Gh ne Tre h Me Shri Kumb

Infrastructural Growth

Ashram la

msha

Dhara

Astrol

ple

Pr tro loiest ge r Guest House

em

As

New Highway

Astro

Old Highway

Tn egio et

Linking Elements Right now there is a contradiction between the conservation on one hand and a constant change Retail on the other.

It is proposed change the condition from conservation vs change to a model of CONSERVATION +++ CHANGE ie networking – as a model of growth where change becomes a Lodging riding factor in deciding new additions in the form of urban renewal where the Infrastructure experience–spirituality-economics are blended together to form sustainable models, both TheisUnique culturally and economically. Thus the locals grow and the visitors experience. The idea to move from mere conservation and museumification with shallow growth to preserving intangible parts and evolving the place and precinct as a whole. For example, networking the commercial space + wada tours / hotels + visitors / bazaar (mixture) + spiritual experience.

CIDCO City

pilgrim

Dharamshala

t on es gi r i Re

Panchvati MIDC Satpar

Tem

P ta Gh

4.4. Conservation + Change

market and ghat

MIDC Ambad

Industrial Park

Links Commercial Space (+) Wada Tours Retail Space (+) Old City Bazaar Hotels (+) Pilgrim/Business Visits Transport (+) Old City (+) Wada Housing

CONSERVATION vs CHANGE INTACH vs JNNURM CONSERVATION Generic City Traits+++ CHANGE

Conserve / Museum / Preserve / Evolve

Location: The different zones of growth of the town Type-Idea: User-Network model

r

B

loge

r

d o o rh o

Lodge

b

ger

Astro lo

Ba zaa

ge Lo d

Lodgazaar e

Bazaar

d

o

o

rh

o

eig h b

N

Bazaar

zaar Ba

dg e

Ba

Lo

Lodg zaar e

Bazaar

Bazaar

Lodge

Location Old Core

CONSERVATION +++ CHANGE NETWORKING

d re t Sac ee

r ine T

CONSERVATION vs CHANGE vs JNNURM Scale: Of the old core, where the Inherent Paradox INTACH is!

Ku m

Ku

bh

M

e

la Dh mb Gh ar h M at Kumbh Mela Ghat am ela sh Gha al t Cremat a Ashram Ground

The Uni

Industrial Park

4.5 Scale-Type-Location

Gha

MIDC Ambad

t ha la G

Shr

ela

City of Pilgrimage Spaces

Me

bh M

Neighborhood

r ito Vis iting Wa

bh

Kum

Temple

oger

Astrol

m Ku

od

Leisure

Temple Ashram ala

msh

ra Dha

ple

Cremation Ground

The Unique

Industrial Park

n

Kumbh Mela Ghat

Ashram

ine Tem

at

Tourist Tourist Business

GuesAshra t Ho m use

Shr

Gh

ar

za

Ba

rho hbo

M

am ela sh Gha al t a

io Regrket

Guest House

Neig

bh

ar

Ma

t

Dh

e on Shrin egTiemple

ha K

at-

T

la G

MIDC Ambad

Support

Me

hood

d cre Ghat Sa e

Old City Local Within Outside Old City

Local

Temple

um Only Nasik bh M Ku Nasik+Surrounds ela m

Temple Neighborhood

R aletGeh mp

bh

hbor

Neig

Pilgrim

Highway

Pr tro loiest ge r Guest House

oger

r ito Vis iting Wa

m Ku

ar

za

Ba

As

Temple Ashram ala

amsh

Dhar

Astrol

ple

Guest House

la ne Tre Shri

Highway

Temple

bh Me

Visitor (Pilgrim/Tourist)

GuesAshram t Ho use

em

oloies ge t r Guest House

Kum

Infrastructural Growth

Infrastructural Growth

e rin

Te

ne M ioneShri RegTempl aetGh mpl

tr Pr

NEW Nagpur

NEW Nagpur

Astrologer

Lodge Ashram

Tn Sh io Reg et at- ark

As

New Highway

Sacred

Priest

Astrologer

Lodge Ashram

Gh

n

n

New Highway

Old Highway

Priest

Gh

CIDCO City

Dharamshala

ple

Central Bus Stand

Linking Elements

Dharamshala

ple

a

Panchvati Old Highway

CIDCO City

Tem

st io ie eg Pr t-R

Retail Retail Lodging Lodging Infrastructure Infrastructure

a

Central Bus Stand

Gh

Linking Elements

City Traits

MIDC Satpar

Tem

st io ie eg Pr t-R

Gh

Panchvati MIDC Generic Satpar

Astro

NETWORKING

h

This defines which kind of networks are formed and the possible models of working amongst the three

g

tourist

City of Pilgrimage Spaces

ei

economic

N

lodge and city experience (cultural)

City of Pilgrimag

Links Commercial Space (+) Wada Tours Retail Space (+) Old City Bazaar Hotels (+) Pilgrim/Business Visits Transport (+) Old City (+) Wada Housing Scale Urban Intervention

Type Network-Pilgrim/Local/Tourist

Conserve / Museum / Preserve / Evolve 35

Links

/ 5 / Demonstrating the Polarities via Paradox / 5.1 /Inherent Paradox = Conservation + Change / 5.2 / Conserve the Culture, Change the Program

Conservation : CULTURE of the Local + Visitor Relationship [To be Kept Intact] Change : PROGRAM [Introduce Paradoxical Program - To Reverse the Trend] Bazaar becoming Commercial / Chowk and Local History being Lost / Panchvati becoming a museum

36

37

5. Demonstrating the Polarities via Paradox

5.1. Inherent Paradox = Conservation + Change

Polarities â&#x20AC;&#x201C; of Users (Association/Loyalties) Paradox - of Uses (Commercial Densification, Cultural Rundown, Chaos of Programs at ghats)

Change is an accepted norm in the old core of Nashik (observations and diagrams illustrate). To retain, to evolve = are conflicting paradoxical situations of the town and therefore the strategy is to confront this contamination â&#x20AC;&#x201C; thus the Inherent Paradox becomes a tool/device to strategize and formulate solutions.

Polarities of Users and Paradox of Uses How can the three different users with different attachments to the town having different spaces and different interactions come to the town and affect it with their time spent at each of the places , the changes they get along with in the form of the rate of change and thus determining the level of change allowed in the old core of Nasik?

IP = C + C

IP = C + C

address of Nasik

yesterday today

IP = C + C IP = C + C

IP = C + C

yesterday today

model to take forward

independent local

independent no relation

intersect pilgrim tourist

come together addition intersect strategise

come together

DIFFERENT SPACES, DIFFERENT INTERACTIONS

USERS

15 minutes

45 minutes

1 hour +

ATTACHMENT

1x

2x

TIME-SPENT

RATE OF CHANGE

LEVEL OF CHANGE ALLOWED

38

5.2 Conserve the Culture, Change the Program CHANGE IS INEVITABLE

In conserving the social structure (the unique over the usual) but using the usual as ways to attract users towards the unique and changing the programs and the models present- due to the different rate of change, due to different levels of attachment, different zones have different traits- thus interventions aimed at introducing programs of an opposite character to the ones existing can attract new users to the DIRECTION TO previously degenerated and characterless etc.- the sacred, the profane, the usual all have confusing identities within the old core but are CHANGE part of specific zones- panchvati , kapad bazaar, river front, wadAS- these are being cast into a specific direction- museum, commercial density, encroachment, dilapidation respectively. All of them have a multitude of relationships between users - panchvati = local + visitor, bazaar = local sales + visitor, bazaar = local sales + visitors , river front = common source , wada = locals + tourists , priests and activities – and the possibilities to be a part of a ‘consumption’ and ‘cultured’ category which uses these networks to gain economically, socially and AGREE AND ALLOW spatially. Thus, conservation of the culture of the local-visitor relationship (to be kept intact) is vital since that is the one relationship DISAGREE AND CHANGE changing in all aspects of time and space- gives the old core its unique identity and change the direction each of the zones of the town are headed in by way of a paradoxical program and thereby reverse the trend. This introduction is possible since the domains of the sacredness/memory/history are as strong in any zone as are the gentrifying forces of today’s economics. Therefore the bazaar is becoming a confused incision of the old and new economy and retail network. The local history being subject to neglect and underuse along with has to altering uses of the spatial fabric (in terms of chowks , plazas and streets- the religious precinct Panchvati becoming a museum containing change disparate objects to display – some that have undergone change and some by way of its associations and cultural values have not changed, yet with the result of a possible collapse of the museum due to its confused collection of these cultural objects. Thus, the idea is to demonstrate the polarised range of the more sacred and the less sacred, the profane with the sacred, the mundane and the sacred via introduction of a has to remain social binder the bazaar, intersections of the commercial, residence and the museum zone. With varying degrees of attachment (more authentic economic , less spiritual , more spiritual, less economic), the change can be given a certain direction. Hence, the inherent paradox defines the clues to change the way the existing models function.

Propose such programs which something the social structure to gain and allow direct change.

Therefore, Conserve the Culture, Change the Program Conserve = Culture of the Local + Visitor (to be kept) Change = The Program (To be reversed) For example, propose such programs which use the social structure to gain and allow and direct change.

Accessibility- of the vast diversified and multi-faceted domains, spaces, practices to the local everyday users (to remind them of their duty which does not become an obligation).

Attraction – local and social power to address the ‘visitors’ - tangible and intangible practices-spaces-uses.

Accommodation- allowing the users to accommodate and associate themselves with the place based on their time spent, association to the place etc.

define programs based on the idea of INHERENT PARADOX

still functions as a part of the place (ie. without changing its character) yet adding optimizing the operables of the fabric 39

/ 6 / Three Ranges - Three ProgramsThree Proposals / 6.1 / Three Programs

Commerce, Residential, Spiritual

/ 6.2 / Site Selection Bazaar / Chowk / Museum

/ 6.3 / Three Proposals Kund / Museum / Lodging

/ 6.4 / Sacred Program, Profane Location / Sacred Location, Profane Program Locals-Pilgrims-Tourists

/ 6.5 / Architectural Idea

Street Lift / Memory Void / Backpackers Idea

40

41

Conserving the social structure of the town + changing the program, within three ranges of the sacred to the profane, since understanding and challenging the three proposals can allow for the model to be replicated in other towns (of similar nature, of similar fabric) thus establishing a frame work to look at the fabric as a possible tool of : 1. Networking of users 2. Systemized usage of spaces 3. Establishing social+economically = culturally sustainable models of working â&#x20AC;&#x201C; thus the programs range from the sacred to the profane. The three proposals use the idea of the contrast/paradox action, that is giving a range of working relations for city councils to look at and find a possible solution to the issues of urban renewal (JNNURM) and meaningful conservation (INTACH).

Panchvati

Godavari Ghats

Kapad Bazaar

Wadas

temples in-use ashrams as temple attractors/in-use dharamshalas in-use markets instead of residential negihborhoods residences giving way to hotels and markets ancillary activities in-use ghat local and pilgrimage use temples in-use market informal yet daily streetside combined with ghat feature bridges connection by traveling on foot and vehicle institutes feed off ghats

market in-use lodging dilapidated and partly defunct ancillary activities feed-off high number of people streetside over-run by high density

residence added upon or function in the same way local shops part of the local mixed-use pattern ancillary activities combined with the residences

OBSERVATIONS

TIME SPENT temples maximum average ghats average bazaar maximum minimum

LEVEL OF ATTACHMENT

NUMBER OF USERS temples

temples maximum

P+L+T ghats

ghats

maximum minimum average

bazaar

bazaar

P+L+T

P+T

MUSEUM-IFY PUBLIC SPACE LOSS OF CHARACTER OUT OF SCALE

L 42

6.1 Three Programs

Commerce â&#x20AC;&#x201C; Residence - Spiritual Three most prevalent something subject to changes of economy and cultural significance. They define the maximum parameters within which most kinds of spaces (streets, building, fabric) and users get defined.

BAZAAR

Commerce- Used by all three users, the spaces available are - street and fabric, buildings become one single entity with the ground plane becoming the center of activity. Over time, the buildings interface with the street changes and the bazaar encroaches upon the street and the building. Little cultural significance allows easy change.

TIME SPENT maximum average-minimum (function which decongests) LEVEL OF ATTACHMENT mininum maximum (via locals) NUMBER OF USERS local + pilgrim + tourist VISUAL CONTACT high oppose the change MATERIAL CHANGE high oppose the change DAY-NIGHT USAGE free up space for the local and the temporal SCALE-PROPOSED medium dense / to keep with the existing fabric

JUNCTURE

Residential- The preserved wadas could be used as accommodation and tourist facilities for the tourists and pilgrims. The locals will benefit from the sustained income while the visitors get to experience the unique aspects. Thus the residential precinct (now in dilapidation) undergoing modifications and demolitions which destroy the charm of the town also becomes important to be looked at in terms of revenue generation: it has a mixed state. Some wadas have been pulled down, some wadas have maintained their state thus it allows moderate change.

TIME SPENT maximum average (function which decongests) LEVEL OF ATTACHMENT mininum maximum (via localsand visitors) NUMBER OF USERS local + pilgrim + tourist VISUAL CONTACT average amplify the change MATERIAL CHANGE average amplify the change DIFFERENT PACE OF USAGE segregation of users, free-up space SCALE-PROPOSED networked (to free lower as well as add above)

MUSUEM

Spiritualâ&#x20AC;&#x201C; Mainly caters to the visitors but is served by the locals-skewed relationships leading to museum forming either into a bazaar or a ruin. Some converting to change their economic model, some not changing to run the risk of dilapidation. The site is majorly a museum, where not every space is holy- dharamshalas, hotels// wada, apartments //lodges, hostels//temples, institutes- Some areas within have allowed change, whereas some haven't (thus either becoming a bazaar or a museum only recently) thus being witness to a slow but a sure change.

TIME SPENT maximum use this as a tool LEVEL OF ATTACHMENT maximum use this as a tool NUMBER OF USERS local + pilgrim ALL DAY USAGE museum to make users stay for longer CURRENT REVENUE MODEL housing>bazaar (loss of character) PROPOSED REVENUE MODEL housing>lodging (new program attracts tourists + makes locals maintain character, avoiding rundown andg gentrification

Thus we look at the bazaar, the juncture, the sacred precinct and propose paradoxical programs to mitigate the change in a certain direction which uses both strategies of 'conservation' and 'change' and fuse them together creating culturally sustainable models. It is important to maintain these old cores by proposing this 'preservative change'.

43

6.2 Site Selection To demonstrate the range + to look at the real traits of the town (bazaar + junction + museum) 3 sites in 3 contrasts: 1. Bazaar- The basic function is the same, but gets more dense, changing in functioning and scale.

The users are local/pilgrim-tourists, important landmarks such as the NMC building, theaters. The basic feature is one of 'confused commerce' with all 3 users using the space. The site is a junction of old and new = periphery which changes in fabric and is subject to easy and maximum change. The periphery/interface being the most important feature.

JUNCTURE Locals : to shop for everyday needs Pilgrims: to move towards the ghats Preserved Dharamshala-Peth Grade-heritage Structure Defunct Landmark

Commerce-Residence Junction Local Usage and Undertaking Semi-public + Public Interaction Locals : to shop for everyday needs

2. Juncture- The juncture caters to transitions of people (therefore making it into a possible pause) from ghats to bazaars, wada to ghats, wada to bazaar. Thus, a junction contains preserved structures which can be used (from their existing dead states) to activate the cultural junction of the town. The chowk becomes a precinct of combining the old and the new allowing intersections of locals becomes possible strain to use in changing the cultural DNA of the town.

3.Museum â&#x20AC;&#x201C; The museum hyper state of a shift from museumification to blatant neglect (thus losing character). It contains the main temples where mythology attracts visitors in large numbers whilst also containing larger number of supporting activities - dharamshalas, priests, facilities for stay, etc - but most are temporary systems of usage and hence are not utilized to their maximum capacity (in time). They are routes and not destinations. The idea to make the destination in whatever scale possible to make use of the museums sacred experiences as a possible tool to get consumed.

Entry to Riverfront-Ghats Threshold Chaotic Character

JUNCTURE of residential wadas, the commercial markets and the threshold to the ghats

MUSEUM

contains the main temple precinct along with dharamshalas, ashrams, supporting activities

MUSEUM Colonial and Maratha-period Buildings Pilgrims: to move towards the ghats Grade-heritage Structure Tourists: to experience the ancillary activities Multi-timeline Character Route to Kalaram Temple Connector Partial Chowk Character Locals : to access residences from the street

Prayer Facility + Student Lodging Additions Disjunct Programs

BAZAAR

BAZAAR

Movie Theater Large-Scale Cultrual Facility Locals : street from main chowk to residences

Movie Theater Large-Scale Cultrual Facility

traditional bazaar stretch containing the transition from the old city to the new

Preserved Wada Grade-heritage Structure Local Context & Scale Locals : street from residences to the bazaars Municipal Corporation Building Grade-heritage Structure Local Landmark Locals : to shop for everyday needs Touriststo experience the bazaars Pilgrims: as a complementary experience

44

6.3 Three Proposals

INHERENT = PARADOX

CONSERVATION + CHANGE CULTURE

PROGRAM

local + visitor

bazaar being over-run chowk+history lost panchvati museum-ified

keep relations intact

introduce catalyst

CONSERVATION Culture of the local + visitor relationship (to be kept intact) CHANGE Change the program (introduce paradoxical program - to reverse the trend)

Conserve the behavioral patterns, change the program

for the model to be replicated elsewhere

3 programs 3 ranges 3 proposals

Present Programs Commercial Spiritual Residential

sacred program, profane location profane program, sacred location 45

6.4 Sacred Program, Profane Location / Sacrfed Location, Profane Program

BAZAAR

BAZAAR

MUSEUM

JUNCTURE

everyday & unrelatable

MARKET BAZAAR RETAIL PUBLIC SPACE everyday yet authentic

JUNCTURE segregated

RE-ESTABLISH CHOWK

fast unattached public touch & go congestion chaos

SHRINE KUND TRUST OFFICES slow local context semi-public attached breather civic

MUSEUM FLIP DETERIORATION BAZAAR RELIGIOUS TEXTS HOUSING ARCHAEOLOGY INSTITUTES YOUTH FACILITY RETAIL WADA TOUR-SPACE BAZAAR-CONVERSION REVENUE MODEL disjunct unattached catchment chowk chaos

mixed local context catcher enhancement segregated users

disjunct unattached catchment chowk chaos

mixed local context catcher enhancement segregated users

CLIENT Muncipal Corporation

CLIENT Muncipal Corporation

CLIENT Private Wada Owners

TO BREAK DOWN Existing blocks around old Municipal Corporation building (precinct formed)

TO BREAK DOWN Junction of three streets, further connection with blocks of the main streets

TO BREAK DOWN Redundant housing zone and reprogram a denser living for the lodging facility while at the same time adding public space

PARADOX Commercial

PARADOX Disjunct

PARADOX Monotony

Spiritual (Local & Tourism)

Junction (Local-Visitor)

Catalytical

spread out

MUSEUM montonous

LOCAL + NEW catalytical model

46

6.5.1 Street Lift - Kund at Entry Interface

BAZAAR

everyday & unrelatable

PUBLIC SPACE

BAZAAR-GATEWAY

everyday yet authentic

profane

holy

gateway Support Experience

Everyday+Spectacle

Kund revival Experimental spiritual tourist Entry to the old city for visitors

SHRINE, KUND & MEDITATION experience memory pragmatics

profane

Kund 600 m2 Shrine 300 m2 Trust Offices 300 m2 Administration 100 m2 Ancillary Activities 200 m2 Speciality Hostel/Cells 150 m2 Interaction Zone 150 m2 Public Space 100 m2 1900-2000 m2

Commercial > Sacred

Intersect

Interact

Disjunct

From temporary attachment to a ‘permanent memory’ 47

6.5.2 Memory Void - Entropy Model for Old Core

JUNCTURE segregated

BAZAAR-WADA

RE-ESTABLISH CHOWK spread out

CONSUMPTION

CONSUMPTION

Threshold

Local

Experience Dissemination

Chowk

Existing

Archaeology Experience Zone Archaeology Museum Religious Text Storage Text Conversion Labs Text Display Retail Zone Cafeteria Wada Tour Admin Wada Waiting/Chowk Reclamation

memory threshold

400 m2 150 m2 200 m2 200 m2 200 m2 150 m2 100 m2 150 m2 300 m2

experience

Memory

interact

OPEN CLOSED

PRODUCTION

memory chambers

CONSUMPTION

ARCHAEOLOGY, TEXTS & PUBLIC SPACE

confluence

1800-1900 m2

Enhance the varying levels of users and usage at the chowk

Mix > Systemized

Archaeologcial exhibit of the history and ruin-geology Religious text storage and dissemination

48

6.5.3 Backpackersâ&#x20AC;&#x2122; View - Cultural Experience + Pragmatic Revival

MUSEUM montonous

MUSEUM-HOLY PRECINCT

LOCAL + NEW catalytical model

YOUTH FACILITY & LODGING

icon street niche

orientation

y rar t po ac m r te te in ate riv

p

lift up scraper

intersect

void

hybrid catalyst orient

sam el an

gu ag e

orient

public chowk

Backpackersâ&#x20AC;&#x2122; Hostel Shared Lodging Chowk Library+Lounge Dining+Kitchen Storage+Administration Existing Wada

300 m2 300 m2 200 m2 100 m2 100 m2 200 m2 300 m2 1400-1500 m2

public roof

wada scale

interact

local community

courtyard scale

street

Backpackers hostel to be run by the local wada owners Youth facilities to complement and catalyse the musuemification

chowk

Redundant > Active

Mixing the timeline - temporary and local reatures

49

6.5.1A / 6.5.2A / 6.5.3A Location

Condition Prevalant

Condition Proposed

BAZAAR

everyday & unrelatable

building PUBLIC SPACE everyday yet authentic

precinct

JUNCTURE segregated

addition wadas

RE-ESTABLISH CHOWK

public

spread out

icon

MUSEUM

+

montonous

private

LOCAL + NEW catalytical model

public

50

/Three 7/Projects Paradoxes Intervene!

-Plans/Sections/Elevations/Screens/Diagrams / 7.1 / Temple Precinct (Everyday Use) Entry Point Precinct

/ 7.2 / Historical Precinct (Reminder of the Past) Possibilities of use as a precinct

/ 7.3 / Economic Precinct (Of the Future) Creation of a local-temporary precinct

51

52

1. Profane Location, Sacred Program Temple Precinct (Everyday Use)

The insert aims to become a part of the â&#x20AC;&#x2DC;public memoryâ&#x20AC;&#x2122; of the place; a reminder of history of the tradition of the place, while also being a reminder of the everyday due to it being located in the retail culture. The lifted street becomes a new movement point from the old core to the new core and the sacred precinct below contradicts the sacred with the profane.

ground floor plan

interface of two city fabrics

section AA

53

first floor plan the street lift = the interaction plateau

section BB

54

second floor plan

the cloiste experience

section CC

55

the street lifted up at the interaction plateau

roof plan 56

in context of a dense, low-rise fabric

precinct formation at theold core side

57

street interface

exploded views of floor plates

Exploded Isometric of Shrine-Kund-Religious Trust Office roof-plane

PRIVATE

cloister cells

PRIVATE

cells

spiritual tourism

SEMI-PUBLIC

PRESENT The streets abutting the interface of the new city and the old city create contrasting situations. The plot is at the intersection of the two city fabrics where the aim is to meld the two street characters together and get the vibrancy of the street into the building. interaction plateau

street-plateau

building

PUBLIC

precinct

street lifting

street

PUBLIC

PROPOSED By aiming to get the street into the building, the idea is to create the lower level free for the precinct of the shrine and the kunds whereas the upper level can have the interactive plateau of the various activities supporting the religious character of the town - priests, markets, astrologers, ancillary activities. The idea is to create a small precinct where the entire town â&#x20AC;&#x2DC;s spiritual character can be experienced at the interface of the two fabrics.

kund

kund

precinct

shrine+kund

PUBLIC

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View of the Interaction Plateau with the street coming into the building. The ramps at the two ends allow this character to be extend into the upper level where the local-tourist-pilgrim can interact culturally, socially, economically. The timber screens try to replicate the conditions of the local timber facades of the town. The interaction plateau contains the local markets, astrologers, tests, priests, religious trust offices, cafeterias and thus aims to bring the character within and without the precinct.

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2. Mixed Location, Mixed Program Historical Precinct (Reminder of the Past)

The insert is placed at the transition from the sacred to the profane ie entering into a new realm and therefore aims to be a gateway towards the sacred riverfront. The memory of the physical as well as the cultural specificity of the place are manifested in the memory void which binds the focal point of activity of the precinct.

section AA

section BB basement plan 60

ground floor plan 61

junction of the residential, commercial and spiritual

preserving the scale of the precinct

first floor plan 62

gateway gesture to the various zones

keeping the existing scale of the fabric

the preserved and the addition

second floor plan 63

a public addition to the rundown chowk combining the existing preserved

clearing the ground for the â&#x20AC;&#x2122;precinctâ&#x20AC;&#x2122;

third floor plan 64

the memory void as exhibit, binder, icon, observatory

the revivial of the history at the juncture with the memory void

Exploded Isometric of Museum-Wada-Chowk

the city of the holy

memory void

through void

OBSERVATION

local artefacts MUSEUM ROOM

PRESENT

The chowk is an agglomeration of the various programs but none of them create the condition of feeding into each other; the programs work independently of each other with the result that the chowk does not have a defined character.

around void university extension

SCRIPTURE

addition

void as binder

wadas

ground-plane

PRECINCT

public

underground

EXCAVATION

memory pit

PROPOSED The combination of the musuem where the locals can be the caretakers, the visitors the revenue generators and the precinct can be used as a cultural hub with the result that the history of the place can be used as a â&#x20AC;&#x2DC;cultural commodityâ&#x20AC;&#x2122; to regenerate and reinvigorate the idea of the traditional vibrant indian chowk.

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View from the preserved building towards the museum insert with the result that the lower levels are free to define the chowk to a greater degree, the upper levels contain the museum and the Memory Void acts as a binder to the building, contain exhbibits and local artefacts of the city of Nashik.

The top-most level contains an observation deck overlooking the sacred ghats of the city. The built form creates gateways from the chowk towards the two zones; the residential wadas and the sacred reiverfront. Parts of the old buidings surroundings the chowks have been preserved with their timber facade and contain the waiting area for the wada tours which shall be conducted from the chowk.

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3. Sacred Location, Profane Program Economic Precinct (Of the Future)

The site being a part of the museumised zone tries to reclaim the â&#x20AC;&#x2DC;activityâ&#x20AC;&#x2122; of social cohesion by bringing together the youth center, the backpackers hostel and the chowk to create culmination, and revitalise and reverse the current trend. Its main feature is to expand into a larger experience where the public (youth) activate the museum zone.

section AA

section BB

basement plan 67

ground floor plan 68

the combination of the programs : youth + public + hostel

addition to the preserved

first floor plan 69

hostel spirals to the temple shikhara

the court amongst the built

activation of the chowk with the free ground

second floor plan 70

the stepped up view to the shikhara

the ground plane as a potential activator

keepin the scale of the existing fabric

the insert at the crossroads of the public (pilgrim) and semi-public (local)

terrace level (third floor) plan 71

the flexible screens cater to the inhabitants

the city of the holy

stepped roof

PRESENT

OBSERVATION

The present condition leads to a disjunct of all the various activities where all three programs - religious, commercial and the recreational. This leads to deactivation of the zone and thus ‘museumification’ of the entrire precinct.

revenue model

PROPOSED

temple-oriented

LODGING

holistic experience

The combination of programs - the local youth center, the preservation of the inhabited wada and the creation of a revenue generating backpakers’ hostel creates a model where the local can intermingle with the visitor and create a vibrant mix which activates the museum area.

role reversal

HOSTEL

icon preserved

WADA local precinct

+ public

CHOWK local addition

private

local addition

Exploded Isometric of Youth-Lodging

underground

YOUTH

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concept model

[volume]

[movement]

T

existing

L

P

P T

L

STREET

[symbiosis]

L

P/ T L

CHOWK

WADA

site context IDEA

PROPOSED

programming idea

street experience

chowk definer

temple feeder 73

/ 8 / Cultural Sustainability = Preservative Change / 8.1 / Users Benefit / 8.2 / Culture Sustains / 8.3 / Economic Benefits / 8.4 / Visitors Maintained / 8.5 / Specific Socio-Cultural Constructs (Working Model)

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8.1 Users Benefit The three users - namely locals, tourists and pilgrims each benefit from the fact that their interests and associations are taken care of and carefully molded in each proposal; in ways of interdependencies or overlaps and this is where the networking can occur. The locals benefit due to the increase footfalls in the old core, the tourists benefit due to the authentic nature of the twon and the pilgrim can look beyond just the basic pilgrimage visit to from a richer experience of the place.

8.2 Culture Sustains The culture is at threat in the old cores due to the shallow experiences or lipservice in preserving these cultures. By bringing together the locals and the ‘visitors’ (ie. the consumers of culture) in each insert, the interaction and exchange of cultural products becomes possible. The authenticity of the place can be retained by sustaining these practices because they generate economy for the produceers (locals) and the consumers (pilgrims and tourists) are set to gain by this practice.

8.3 Economic Benefits The locals are abandoning their ‘traditional’ for the new due to the economic benefits provided by these new facilities. If the cultural exchange of ideas and products becomes possible and the ‘cultural consumption’ in each insert creates the desired inter-mingling of users, it automatically generates revenue and becomes feasible to protect and sustain. The interaction plateau, the memory void, the activated youth center create feasible solutions for the locals to adopt as their work+live conditions thereby maintaing the balance between the old culture and the new economics.

8.4 Visitors Maintained Owing to meaningful exchange and ‘specific’ products available for the tourists and pilgrims to explore and experience, the ‘visitors’ to the old core can be sustained.

8.5 Specific Socio-Cultural Constructs (Working Model) The interventions hope to generate outcomes and models which can become tools to be replicated in similar constructs of sacred and secular towns, so that the unique aspects have economic and social incentive to be preserved for the future. These inserts acknowledge that change is inevitable, yet the place has to retain some form of authenticity. Therefore, thier paradoxical strategies in terms of program and location create culturally rich environs catering to the entire range, from the sacred to the profane. Each insert takes into account the skewed relationships between the two sets of users, and proposes the necessary changes.

The forces of gentrification create conflicts of the specific in each part of the town and by providing a range of working models from the sacred to the profane, each can provide clues to bind the physical and the metaphysical forces in these towns together and creata a rich palimpsest of networks between the users, the location and the programs.

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Bibliography and Credits 1. Architectural Knowledge Systems _ Solution for the Regeneration and Conservation of Indian Heritage (Nalini Thakur) 2. The Architecture of The City (Aldo Rossi) MIT Press 3. Collage City (Fred Koetter & Colin Rowe) MIT Press 4. Content (OMA/Rem Koolhaas) Taschen 5. Planning the Anointed Metropolis (Vinayak Bhave) 6. Historic Districts For All - Manual for City Professionals (March 2010) 7. Knight Frank India Emerging Growth Centres-II Q4, 2007 8. Visualizing Space In Banaras / Images, Maps, And The Practice Of Representation (Martin Gaenszle and Jรถrg Gengnagel) 9. Perspectives And Visions Of Strategic Urban Development Of A Heritage City (Rana PB Singh) 10. Mediated Resistance / Tourism And The Host Community (Christina A. Joseph & Anandam P. Kavoori [University of Georgia, USA]) 11. Indian Urbanism (Ranjit Mitra) 12. Urban Planning Of The Heritage City Of Varanasi And Its Role In Regional Development (Rana PB Singh) 13. Behavioural Perspective Of Pilgrims And Tourists In Banaras (Pravir Rana) 14. Impact Of Pilgrim Tourism At Haridwar (Arnab Karar) 15. City Development Plan (prepared by JNNURM) 16. INTACH Report, 2010 17. Context - Built, Living and Natural 2008 (Dronah Publications)

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