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EVOLUTION OF TULSI BAUG (-PEELAY IFA ASHFAQUE)
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PREFACE
Since the dawn of civilization human beings started socializing with each other is a market place. It was initially a place for barter and exchange of goods which was a necessary for growth and development of civilization. However as mankind progressed,there was a change in the character of the market place i.e in the physical character as well as the use. They play an important part in the development of the city.
Therefore the following pages throw light on as to how markets are born, how they change character along with the rest of architecture of city. How economic and social factors influence their character and the important part they play in the development of city, in this case TULSI BAUG, PUNE.
TULSI BAUG is one of the heritage structure which holds strong cultural background. Now a days this incredible structure is neglected and taken for granted. As city is developing it is losing its cultural identity. People holdings wadas and chawls are pulling off their structure to built apartments. Due to this the city is losing it’s image.
The development in any city should be for betterment and to enhance the image of city which it holds and not to destroy it.
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ACKNOWLEDGEMENT
In this report, I would like to write a word of appreciation and gracious thanks for all those who helped and guided me in my research on this topic.
I would like to thank all my Professors and guides to help me out and to give their valuable comments on my work which I showed time to time to complete the report. I would like to thank Professor AR. ROMEIRO SILVEREIA AND CHANDRAKANT S. KATARIA for his valuable time and comments, which improved the quality of this report.
Also I am grateful to my fellow mate PRIYANKA WAGHCHAURE for helping me out whenever required. I would also thank my classmates who helped me out in difficulties.
Lastly, I am very much thankful to my parents who stood behind me and supported me in the whole process of this report.
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SYNOPSIS
INTRODUCTION
Since the dawn of civilization human beings started socializing with each other is a market place. It was initially a place for barter and exchange of goods which was a necessary for growth and development of civilization. However as mankind progressed,there was a change in the character of the market place i.e in the physical character as well as the use. They play an important part in the development of the city.
Therefore the following pages throw light on as to how markets are born, how they change character along with the rest of architecture of city. How economic and social factors influence their character and the important part they play in the development of city, in this case pune.
One such example is tulsi baug. The place have beautifully evolved from religious place to traditional place and now from traditional place to economic place. Tulsi baug as name implies was once garden of tulsi plants. Balaji baji rao, the third peshwa who did much to improve the landscape of city, was responsible for ordering that the temple be built.
The complex stands on one acre of land and contains three temples. The main one in the middle is that of lord rama. Two smaller stone temples of ganapati and mahadev on either side of it. The surrounding yard was at one time laid out as a garden with flower beds, but today it is completely paved with stone. There are nagarkhanas for musicians above gateways. These came alive to the sound of drumbeats on special festive days.
In those days, women had to travel a fair distance to shop and thus to make it easier for them a few shops were set up in the vicinity of the hundred stalls. Today the courtyard within has grown into a traditional and popular shopping center selling all manner of brass and copper utensils.
NEED TO STUDY
The TULSI BAUG area has strong cultural background. But as the city is developing it is losing it’s cultural identity. Hence it is threat to our heritage structure which is now a days taken for granted.
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Aims and objectives
To understand the evolution of tulsi baug in pune city and to study the changes market place has undergone,to realize the changing needs of the city and cater to them.
Also to reduce the sound and noise pollution, to the considerable depth.to preserve cultural identity.
The various problems faced by owners and shopkeeper.
To study current role of space. Also to study what happens at various times of the day.
Scope
The scope of the project is to study that how tulsi baug has been evolved and to identify various present problems, prevailing type of architecture given to it, which express it. The solution to the problem are given by analyzing and studying different case studies.
Methodology
Reference case studies- 1.delhi haat, Delhi.
2.chaarminar, Hyderabad. 3.crawford market, Mumbai. 4.Jaiselmer market,Rajasthan.
Reference case study –
Location. Area. History of the place. The heritage structure. Streetscape or scenario. Height and volume. Types of shop. Conclusions and proposals.
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FIELD WORK
TULSI BAUG
Location. Area. History of the place. The heritage structure. Streetscape or scenario. Height and volume. Types of shop.
Evolution
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EVOLUTION AND CIVILISATION
Evolution is a term used to describe the change in character of a particular
space along with the rest of architecture of city. How economic and social factors
influence their character and the important part they play in the development of
city, in this case pune.
The market places in past were in the form of weekly bazaar were exchange of
goods used to take place. In this way bazaars came into picture.
Civilization (or civilisation) is a term used to describe specific stages of human
social development and organization considered to be most advanced. The term
is also used to refer to a human society that meets such requirements. A
civilized society is often characterized by advanced agriculture, long-distance
trade, occupational specialization, and urbanism. Since the dawn of civilization
human beings started socializing with each other is a market place. It was
initially a place for barter and exchange of goods which was a necessary for
growth and development of civilization. However as mankind progressed,there
was a change in the character of the market place i.e in the physical character
as well as the use. They play an important part in the development of the
city."Civilization" can also describe the culture of a complex society, not just the
society itself. Every society, civilization or not, has a specific set of ideas and
customs, and a certain set of items and arts, that make it unique. Civilizations
have even more intricate cultures, including literature, professional art,
architecture, organized religion, and complex customs associated with the elite.
"Civilization" can also describe the culture of a complex society, not just the
society itself. Every society, civilization or not, has a specific set of ideas and
customs, and a certain set of items and arts, that make it unique. Civilizations
have even more intricate cultures, including literature, professional art,
architecture, organized religion, and complex customs associated with the elite.
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Civilization is such in nature that it seeks to spread, to have more, to expand,
and the means by which to do this.
The civilization in which someone lives is that person's broadest cultural identity.
Huntington's map of world civilizations (1996).
What is bazaar
In the Middle East, where the word originates, it refers to a central open market
which a large number of goods can be found for sale. In the West, it is used to
refer to a flea market or a store which sells miscellaneous objects, frequently to
raise funds for a charity.
Origin of bazaar
The bazaar first appeared in the Middle East, around the fourth century. At the
time, the area was often at the axis of many important trade routes, which helped
establish cities and ports. A constant flow of foreign and exotic goods, along with
travelers, gave rise to systems of haggling and trade within the cities
themselves. Special areas of cities were eventually designated as areas of trade,
and the first bazaars were established. A strong economy has always been an
Islamic ideal, so the bazaars were incorporated and actively fostered when the
Islamic conquest swept over the region.
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Bazaars became areas not just for the trading of goods, but were often the
social, religious, and financial centers of cities. Mosques and coffee shops were
often incorporated into established bazaars, as were forms of street
entertainment.[3] The idea of a bazaar was carried along trade routes, to east in
areas of modern day Afghanistan, Pakistan, India and certain areas in South-
East Asia, North to modern day Turkey, Hungary and sporadically into areas of
Central Asia. However, the major world bazaars continued to be found in Middle
Eastern states, as they still are today.
EXAMPLES OF BAZAAR
Bazaar in Bangladesh Grand Bazaar, Istanbul
Bazaar in Dehli, India
An 1873
illustration of
Tehran's
bustling
Bazaar
One of several
entrances of
the Isfahan
Bazaar.
An aley in Tabriz
Bazaar (special
alley for carpet
selling).
A view from the
entrance
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Kruje bazaarSpice_Bazaar:
A Tajik man in
the bazaar
Night Bazaar,
Chiang Mai,
Thailand
Why pune?
Down the centuries, Pune has been ruled by several dynasties. pune is a unique
city when we come to see its chronological development. From being a capital of
prosperous kingdom, to being a quiet town termed as the ‘pensioner’s paradise’,
then emerging as the city with the largest student population and becoming an
educational centre of the country and now finally joining the list of newly
emerging IT hubs in the country. Over the years that have passed pune has
been through a lot of changes.
Pune city ,though it has experienced tremendous growth in the past two
decades, still remains a place where past meets presents. Pune :the cultural
capital and the leading industrial city of Maharashtra, though not of great
antiquity, the city occupies a special place in maharashtrian consciousness from
the time young shivaji and his mother jijabai set foot in pune. Vestiges of its
earliest form, as a garrison town under muslim rule, and small market place
under Marathas, can be seen in what is today kasba peth.
Pune’s good times began with the breakdown of the mughal empire, when the
Marathas emerged as a significant regional power. Its fortunes changed
dramatically in the eighteenth century, when the peshwas made it their capital
city. Pune of the eighteen peths or wards was the creation of the peshwas. Pune
at that time was considered the most politically influenced city in India. To the
pesshwas goes the credit for transforming this insignificant market town into
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thriving city of hundred thousand souls. Though its urban growth reflected the
traditional pattern, its urban space was fashioned within the narrow confines of a
caste-based society, moulded by a rigid social structure.
Ironically, before Independence, pune’s location in bombay’s backyard was a
major stumbling block to its economic development, as all commerce, trade and
industry was concentrated in the in the port city. After 1960, all this changed. The
old Bombay state was bifurcated and this also coincided with Bombay island
getting saturated- to the extent it could grow no further. Pune’s proximity to
Bombay in the changed circumstances became a plus point for diverting all new
industries to pune. Migrants from all over were attracted to the city, which
suddenly had everything to offer-good education, pleasant climate, a rich cultural
and social environment and, more importantly, job opportunities.
Location
Pune city started out on the right bank of the mutha river that formed its western
boundary. Subsequently of course, it jumped across this natural barrier on to the
bank and far beyond, where previously there were jungles and wild bests. The
mula river meets the mutha at the north-east tip of the city. This joint river formed
its northen boundary. The city began as a small settlement, probably only a
hamlet, that it finds no mention in documents, which only talk of the district as a
whole.
How city was named
Copper printed inscriptions dating from the eighth century, during the reign of the
rashtrakuta dynasty of kings, refer to the region as “punya vishaya” or “punaka
vishaya”. In the tenth century the town itself is mentioned in their records as
“punaka wadi”. This has been derived from even an older name, ‘punnaka’ or’
purnak’. There is also theory that the original name may have been ‘punyapur’
because it stood near the confluence of the mutha and mula, and such places
were regarded as holy. It is generally now agreed that the modern variant, pune,
came into use as early as the thirteenth century, when the small settlement was
named “kasba pune” by its arab commandant.
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History of pune
B. B. DUTT ONCE SAID
“The city and citizens are indissolubly linked together. The influence of one wove
into the life and evolution of the other. Hence there must be continuity in the
growth of cities, which India is from within.”
Looking at pune, as at other Indian cities today, the onlooker may forgiven if he
fails to perceive at once the continuity between the traditional past and chaotic
present. Only a few years back, pune was well-known ‘pensioners’ paradise’ and
an idyllic town for students, with its main educational institutes. But now, it
seems a suitable word to describe everyday reality of urban life in pune, which is
fast becoming like other industrializing town of India.
Early and Medieval
Copper plates dated 758 and 768 show that, by the 8th century, an agricultural
settlement known as Punnaka existed where Pune is today. The plates indicate
that this region was ruled by the Rashtrakuta Dynasty. The Pataleshwar rock-cut
temple complex was built during this era.
Pune was part of Yadava Empire of Deogiri from the 9th century to 1327. In
1595, Maloji Raje Bhosale was appointed the jagirdar of Pune and Supe by the
Mughals.
It was ruled by the Ahmadnagar Sultanate until being annexed by the Mughal
Empire in the 17th century.
Maratha rule
In 1625, Shahaji Bhosale appointed Rango Bapuji Dhadphale as the
administrator of Pune. He was one of the first major developers of the town,
overseeing construction of the Kasba Peth, Somwar Peth, Raviwar Peth and
Shaniwar Peth. After the destruction of the town in raids by the Adil Shahi
dynasty in 1630, and again from 1636 to 1647, Dadoji Kondadev, a military and
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administrative officer of Shahaji Bhosale, oversaw redevelopment and
construction of the area. He stabilzed the revenue system of Pune and the
neighborhoods of Maval to the west of town. He developed effective methods to
control disputes and enforce law and order. Construction began on the Lal Mahal
palace, as Shahaji's son Shivaji Bhosale (later Chattrapati Shivaji) was to move
there with his mother Jijabai. The Lal Mahal was completed in 1640. Jijabai is
said to have commissioned the building of the Kasba Ganapati temple herself.
The Ganapati idol consecrated at this temple is regarded as the presiding deity
(gramadevata) of the city.
Shivaji was crowned Chhatrapati in 1674. He oversaw further development in
Pune, including the construction of the Guruwar, Somwar, Ganesh and
Ghorpade Peths. Shivaji Maharaj encouraged development of Dams in Parvati
and Kondhwa regions of Pune for agriculture purpose. Pune and surrounding
villages provided huge manpower to Shivaji Maharaj's efforts to build army and
Calvary during the period from 1645 to 1680. Unfortunately during some part of
his tenure- that is from 1660 to 1670 the town was captured by Mogul General
Shahistekhan , then it was again recaptured by Marathas in 1670 after battle of
Sinhagad. During 27 year war of Maratha vs.Moguls the town was occupied by
Aurangjeb from 1703 to 1705;during this time the name of town was changed to
"Muhiyabaad" but mere in 2 years,Marathas recaptured Sinhagad fort and then
Pune city from Moguls in the same pattern as it happened during 1670.
In 1720, Baji Rao I was appointed Peshwa (Prime Minister) of the Maratha
Empire, ruled by Chattrapati Shahuji.[ He selected Pune as his base and started
construction of Shaniwarwada on the banks of the Mutha River. The construction
was completed in 1730, ushering the era of Peshwa control of the city. The
patronage of the Peshwas resulted in the construction of many temples and
bridges in the city, including the Lakdi Pul and the temples on Parvati Hill.
Bajirao Peshwa also constructed an underground aqueduct to bring water from
Katraj lake to Shaniwarwada. The aqueduct is still operational. As a city Pune
developed in the period of Nanasaheb Peshwe. He developed Saras Baug,
Heera Baug, Parvati Temple and new commercial, trading and residential
localilties. The Sadashiv Peth, Narayan Peth, Rasta Peth and Nana Peth were
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developed in this era. The Peshwas fell into decline after their defeat in the Third
Battle of Panipat in 1761. In 1802, Pune was captured by Yashwantrao Holkar in
the Battle of Poona, directly precipitating the Second Anglo-Maratha War of
1803-1805.
British Rule
The Third Anglo-Maratha War broke out between the Marathas and the British in
1817. The Peshwas were defeated at the Battle of Khadki (then transcribed
Kirkee) on November 5 near Pune, and the city was seized by the British. It was
placed under the administration of the Bombay Presidency, and the British built a
large military cantonment to the east of the city (now used by the Indian Army).
The Pune Municipality was established in 1858. Navi Peth, Ganj Peth and
Mahatma Phule Peth are believed to have developed during the British Raj.
Nana Sahib Peshwa, the adopted son of the last Peshwa Bajirao II, rose against
the rule of British East India Company as a part of the Indian Rebellion of 1857,
known in India as the First War Of Independence. He was helped by Rani
Lakshmibai of Jhansi and Tatya Tope. At the end of the war, the final remnants
of the Maratha Empire were annexed to British India.
Pune was an important centre in the social and religious reform movements of
the late 19th century. Many prominent social reformers and freedom fighters
lived here, including Bal Gangadhar Tilak (also known as Lokmanya Tilak),
Vitthal Ramji Shinde, Dhondo Keshav Karve and Jyotirao Phule.
In late 1896, Pune was hit by bubonic plague; and by the end of February 1897,
the epidemic was raging, with a mortality rate twice the norm, and half the city's
population fled. A Special Plague Committee was formed under the
chairmanship of W. C. Rand, an Indian Civil Services officer. He brought troops
to deal with the emergency. Although these measures were unpopular, the
epidemic was under control by May. On 22 June 1897, during the Diamond
Jubilee celebration of the coronation of Queen Victoria, Rand and his military
escort Lt. Ayerst were shot while returning from the celebrations at Government
House. Both died, Ayerst on the spot and Rand of his wounds on 3 July. The
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Chapekar brothers and two accomplices were charged with this murder, and with
the shooting of two informants and an attempt to shoot a police officer.
All three brothers were found guilty and hanged. An accomplice was dealt with
similarly. Another, a school boy, was sentenced to ten years hard labour.
Independence
After Indian independence in 1947, Pune saw a lot of development, such as the
establishment of the National Defense Academy at Khadakwasla and the
National Chemical Laboratory at Pashan. Pune serves as the headquarters of
the Southern Command of the Indian Army. Industrial developments started in
the 1950s and '60s in Hadapsar, Bhosari, Pimpri, and Parvati. Telco (now Tata
Motors) started operations in 1961, which gave a huge boost to the automobile
sector.
In July 1961, the Panshet dam broke and its waters flooded the city, destroying
most of the older sections of town. This unfortunate incident led constructive
developments in the city, including giving an opportunity for modern town
planning concepts to be put into Use.The economy of the city witnessed a boom
in the construction and manufacturing sectors. By 1966, the city had expanded in
all directions.
In 1990 Pune began to attract foreign capital, particularly in the information
technology and engineering industries; new businesses like floriculture and food
processing started to take root in and around the city. In 1998, work on the six-
lane Mumbai-Pune expressway began; a huge accomplishment for the country,
the expressway was completed in 2001. IT Parks were established in Aundh,
Hinjawadi and on Nagar Road. In 2008 the Commonwealth Youth Games took
place in Pune, which encouraged additional development in the northwest region
of the city.
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Significance
At one time, ancient trade routes passed close by pune. Caravans of pack
animals carried goods to and from the deccan, across the passes like nane and
bhor through the sahyadri ranges.
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The origin
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Though there are elaborate rules for the planning of towns in the traditional texts,
most Indian towns were actually unplanned. They originated in a temple, a
village, a market, or at a natural locational advantage, like a valley, a bend in the
river, a strategic point on the coast . beginning with one or more small villages,
they grew organically, through a process of addition.
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Pune was no exception to this process. According to a long-held local legend, there
were three original villages-kasarli, kumbharli and punewadi-which combined in time
to form the town.
According to the author of the gazetteer, the starting point was near the mutha
river bank around the old puneshwar temple. He reasons that the presence of
the river attracted the settlement. Moreover, the confluence of the river mutha
and mula gave the settlement, while its nearness to the approach route to the
bhor pass gave it economical benefit.
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Map of pune
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Zones in pune
Zones Neighborhood Description
Central PuneThe seventeen Peths (markets) of
Pune
These were
established and
developed during the
Maratha and Peshwa
rule, and are referred
to as the old city.
New
Developments
(inner)
Deccan Gymkhana, Erandwane
and Shivajinagar in the west;
Camp, Bund Garden and
Koregaon Park in the east;
Swargate, Parvati Hill,
Sahakarnagar, Mukund Nagar,
Maharshi Nagar, Gultekdi and
Salisbury Park to the south.
Bounded on the north
by the Mula-Mutha
river.
New
developments
(outer)
Khadki, Aundh and Ganeshkhind
in the northwest; Kothrud and
Paud Road in the west; Dattawadi,
Sahakarnagar and Dhankawadi in
the southwest; Bibvewadi and
Lullanagar in the southeast;
Yerwada, Wadgaon Sheri
(including Kalyani Nagar and
Shastri Nagar) in the northeast;
Vishrantwadi in the north;
Ghorpadi, Fatimanagar, Wanowrie
and Hadapsar South to the east.
Several educational
institutes are located
in the Bibvewadi and
Dhankawadi
neighborhoods.
Suburbs Baner and Pashan in the
northwest; Bavdhan and Warje in
the west; Wadgaon Budrukh,
Kharadi and
Hadapsar are home
to large IT parks
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Dhayari and Ambegaon in the
southwest; Katraj, Kondhwa, Undri
and Mohammedwadi in the
southeast; Hadapsar, Mundhwa
and Manjri in the east; Kharadi in
the northeast; Dhanori and Kalas
to the north.
Religion
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POPULATION GROWTH
Census Pop. %±
1851 73,209 —
1881 129,751 —
1891 161,390 24.4%
1901 153,320 -5.0%
1921 133,227 —
1951 488,419 —
1961 606,777 24.2%
1971 856,105 41.1%
1981 1,203,351 40.6%
1991 1,566,651 30.2%
2001 2,540,069 62.1%
Source: Census of India,[25] Imperial Gazetteer of India [26]
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Chaturshringi Temple Dagadusheth Halwai Ganapati temple
Hinduism is the most commonly practised religion in Pune, and many Churches,
Masjids, Gurudwaras, Jain temples and other religious buildings are found
throughout the city. The most prominent communities include Marathas,
Bramhins, Gujaratis, Jains, Marwadis and Sindhis along with the local
communties. The most prominent Hindu temple in Pune is the Parvati Temple,
located on Parvati hill and visible from most of the inner suburbs. The most
visited temple is likely the Chaturshringi Temple, located on the slopes of a hill in
the northwest of the city. During Navratri, there is a large procession to this
temple and worshippers gather from around the country to pray here. The
presiding god of Pune city is the Kasba Ganapati, whose temple is found in
Kasba Peth in central Pune. Sarasbaug Ganpati is also a prominent landmark in
Pune.
The Pataleshwar Temple, is believed to be one of the oldest temples in the city.
Since 1894, Pune has celebrated Ganesh Chaturthi as a ten-day long festival, in
which most neighborhoods put up a pandal (tent) with an idol of Ganesha, often
amidst a religious setting, complete with decorative lights and festive music. This
festival culminates with a parade of Ganesh idols from across the city carried to
the local rivers to be immersed (Ganesh visarjan). The Kasba Ganapati, as the
presiding deity of the city, is the first in this parade. The idea of a public
celebration was initiated by Lokmanya Tilak in Pune, and has since spread to
many other cities, particularly Mumbai, which now has a parade every year.
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Significant religious leaders Sant Dnyaneshwar and poet Sant Tukaram were
born near Pune. Their link to the city is commemorated with an annual
pilgrimage to Pandharpur, 300 kilometers away, consisting of a palkhi of both
figures being carried to the main temple of the Hindu god Vithoba. The
pilgrimage is timed to end on the auspicious day of Aashadhi Ekadashi
Islam is the second largest religion in Pune.[citation needed] Pune has a large number
of mosques, the most prominent ones of which are Chand Tara Masjid (Tabliji
Markaz), Madarchilla Masjid and Azam Campus Masjid. Chand Tara Masjid
located in Nana Peth is one of the biggest and most important mosques in Pune
as it is the city headquarter (Markaz) for Tabligi Jamaat. The Eid-gah Maidan
located near Golibar Maidan on Shankar Sheth Road witnesses a large
gathering of people for Eid Namaz on Eid-Ul-Fitr and Eid-Ul-Adha.
There is a significant number of Christians residing in Pune. The Roman Catholic
Diocese of Pune (Latin: Poonen(sis)) is located here. It is a part of the
Ecclesiastical province of Mumbai. It was established in 1854 as the Apostolic
Vicariate of Poona from the Apostolic Vicariate of Bombay. On 1 September
1886 it was Promoted to the Diocese of Poona. Protestantism arrived in the 18th
century when the British took over the area from the Maratha empire. American
missionaries were first to start evangelizing the local people. They built many
churches and schools in Pune. Pune's local Christian population mostly belongs
to [Protestant]]
The Shrutisagar Ashram, located at Phulgaon off the Nagar road, houses the
Vedanta Research Centre and a unique temple of Dakshinamurthy, located near
the confluence of the Bhima, Bhama and Indrayani rivers. It was established in
1989 by Swami Swaroopanand Saraswati. Here one can find detailed
explanations of śruti and smrti (including the Vedas, Bhagwat Gita, Upanishads
and Puranas) in Marathi and English.
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With 200,000 visitors annually, the Osho
International Meditation Resort in Pune is
one of the largest spiritual centres in the
world
Pune has been associated with several
significant spiritual teachers. Osho lived and taught in Pune for much of the
1970s and 1980s. The Osho International Meditation Resort, one of the world's
largest spiritual centers, is located in the Koregaon Park area. It has visitors from
over a hundred countries.[33] Pune is also the birthplace of spiritual guru Meher
Baba, although pilgrims usually travel to Meherabad to visit Meher Baba's tomb.
Hazrat Babajan, one of the five Perfect Masters, lived the final 25 years of her
life in Pune. She established her final residence first under a neem tree near
Bukhari Shah's mosque in Rasta Peth and later another neem tree in the then-
dilapidated section of Pune called Char Bawdi where she remained the rest of
her life. There is a shrine erected in her honour in Pune, around the tree under
which she made her final home.
The ISKCON movement also has a presence in the city, with the Sri Radha
Kunjbihari Mandir.
B. K. S. Iyengar, an internationally known yoga master, established the
Ramamani Iyengar Memorial Yoga Institute in Pune in 1975, in order to train
students in the Iyengar Yoga System.
Culture
Pune is said to be the cultural capital of the state of Maharashtra. It epitomizes
the Marathi culture, which lays emphasis on education, arts and crafts, music,
and theatre. Pune has emerged as a centre of modern architecture in India, with
prize winning buildings. Pune culture reflects a blend of traditions with modernity,
as along with hosting classical shows, the city also boasts an active nightlife.
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Architecture
In addition to its various temples, historical attractions in and around Pune
include the rock-cut Pataleshwar cave temple, Aga Khan Palace, Shaniwarwada,
Lal Mahal, Shinde Chhatri and Sinhagad fort.
The city is known for its British Raj and the Garden Cities Movement layout of
the Cantonment in the early twentieth century. Notable architects who have
worked in Pune include B.V.Doshi, Charles Correa , Achyut Kanvinde and
Christopher Charles Benninger. Modern master pieces in Pune include the IUCA
by Correa and a number of campuses by Benninger, including his studio
complex called INDIA HOUSE. His award winning campuses include the
Mahindra United
College of India, the YMCA Campsite at Nilshi, the Samundra Institute of Maritime
Studies, and Suzlon One Earth.
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Tulsi baug
The most important landmark in budhwar peth is the tall shikhars of the tulsi
baug temple. As its name implies, the site was once time a garden of tulsi plants.
Balaji Baji Rao, the third peshwa was responsible for ordering that the temple be
built. Naro Appaji was charged with the construction and management of the
temple.
According to the gazetteer, the temple was finished in 1761. The temple complex
stands on one acre of land and contains three temples. The main one in the
middle is that of Rama. This is a vaulted stone shrine with a shikara and a hall,
with a marble floor. Two smaller stone temples of Ganpati and Mahadev are on
either side of it. The surrounding yard was at one laid out as a garden with flower
beds, today it is completely paved with stone. Entry is through two rather
inconspicuous gateways in the north and south with nagarkhanas for musicians
above them. These came alive to the sound of drumbeats on special festive
days.
Over the years this temple complex has grown through additions and alterations.
The very elegant shikhara, a conical superstructure on a square base, was
added in the late nineteenth century and the main hall was rebuilt at that time
with massive wooden pieces. Shrines, halls, restrooms and shops were
gradually added to the complex as it grew in importance as both a religious as
well as a social space for puneites. It throbbed with throughout the day.
Today the courtyard within has grown into a traditional and popular shopping
center selling all manner of brass and copper utensils. In fact the whole precinct
wears a festive look with the loud sounds and smells of an old fashioned bazaar.
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SECTION- ii
Part A
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LAAD BAZAAR, HYDERABAD
LOCATION:
Laad Bazaar is located in Hyderabad right next to the historic Charminar.
Situated on one of the four main roads that shoot out from the Charminar, it is
sited in a very old area of Hyderabad, the capital of Andhra Pradesh.
HISTORY OF THE PLACE :
Sultan Muhammad Quli Qutb Shah , the 5th ruler of the Qutb Shahi dynasty built
Charminar in 1591 shortly after he had shifted his capital from Golkonda to what
is now known as Hyderabad.[1]. He built this famous structure to commemorate
the elimination of a plague epidemic from this city. He is said to have prayed for
the end of a plague that was ravaging his city and vowed to build a masjid
(Islamic mosque) at the very place where he was praying. In 1591 while laying
the foundation of Charminar, Quli Qutb shah prayed: "Oh Allah, bestow unto this
city peace and prosperity. Let millions of men of all castes, creeds and religions
make it their abode, like fish in the water." Today one can see the city as
evidence of the prayer being answered. The Mosque became popularly known
as Charminar because of its four (Persian/Hindi char = four) minarets (Minar
(Arabic manara) = spire/tower).
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This beautiful colossus in granite, lime, mortar and, some say, pulverised
marble, was at one time the heart of the city. Initially the wonderful monument
with its four arches was so proportionately planned that when the fort was
opened one could catch a glimpse of the bustling Hyderabad city as these
Charminar arches were facing the most active royal ancestral streets. There is
also a legend of an underground tunnel connecting the palace at Golkonda to
Charminar, possibly intended as an escape route for the Qutub Shahi rulers in
case of a siege, though the exact location of the tunnel is unknown.
THE HERITAGE STUCTURE:
Charminar has the signature style of Islamic architecture. This great
tribute to aesthetics looks sturdy and solid from a distance but as one
moves closer, it emerges as an elegant and romantic edifice proclaiming
its architectural eminence in all its detail and dignity. Charminar looks
equally spectacular at night when it is illuminated. Apart from being the
core of the city’s cultural milieu, it has become a brand name.
Charminar is a beautiful and impressive square monument. Each side
measures 20 m, and each of the corners has a tall, pointed minaret.
These four gracefully carved minarets soar to a height of 48.7 m above
the ground, commanding the landscape for miles around. Each minaret
has four stories, marked by a delicately carved ring around the minaret.
Unlike the Taj Mahal, Charminar's four fluted minarets of Charminar are
built into the main structure. Inside the minarets 149 winding steps guide
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the visitor to the top floor, the highest point one can reach, which provides
a panoramic view of the city.
The actual masjid occupies the top floor of the four-storey structure.
Madame Blavatsky reports that each of the floors was meant for a
separate branch of learning - before the structure was transformed by the
Imperial British administration into a warehouse for opium and liqueurs.
A vault that appears from inside like a dome, supports two galleries within
the Charminar, one over another, and above those a terrace that serves
as a roof, bordered with a stone balcony. The main gallery has 45
covered prayer spaces with a large open space in front to accommodate
more people for Friday prayers.
THE BAZAAR
AREA:
It is one kilometre long strected road with shops displaying colourful items on
both sides.
HISTORY OF BAZAAR:
Lad Bazaar is said to have been founded by Ladi Begum, the wife of Mir
Mehboob Khan, the wife of Mir Mehboob Khan, the sixth Nizam of
Hyderabad. In those days, it used to be a street where the concubines of
the Nizam lived. The tiny upper storey apartments, still seem to hide the
romance of their past grandeur, behind their typical little wooden shutters.
These apartments are at present being used as karkhanas(workshops).
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SCENARIO AND STREETSCAPE:
The Laad Bazaar is located in a small lane that offshoots from the historic
monument Charminar. Since the lane is narrow, cabs, cars and autos are
not allowed inside. It is best to explore the bazaar on foot. You may also
take the manually driven rickshaws available there which is a different
experience in itself.
Double-storeyed structures standing on either side of a narrow stretch of
road framed between Charminar and the Mehboob Chowk are full of
colour and buzzing with commercial activity – throughout the year. Since
the stores are cramped, the shopkeeper utilize every inch of space
available.
The street has a number of names such as Chudi Bazaar, Joda Bazaar,
Judwa Bazaar, Meena Bazaar, Murga Bazaar and so on; and each owes
its allegiance to a section of it, depending on the items it sells.
A walk through the bazaar and the labyrinth of bylanes behind is an
experience in itself. On is sure to get exhilarated by the rich riot of
colourful hangings that deck the exteriors of almost each shop – right from
the Charminar to the Seft-e-khas estate.
The Mehboob Chowk, a torpid looking quadrangle almost half the size of
a volley ball court with an imposing tower in the middle, marks the end of
Lad Bazaar.
The green and white Chowk Mosque, standing nearby, on a high platform
imposes a Mughal flavour and around it commerce proceeds with vigour.
In fact, most of the things such as the black metalware and woodcrafted
articles which are sold in the Lad Bazaar are designed and made at this
Chowk.
Come Ramzan (month of fasting) or the wedding season, Lad Bazaar is
heavily crowded with the burkha-clad (veiled) Muslim women, fashion
conscious ladies, chic college girls and the blushing Lambadinis (a clan of
gypsies) bejeweled in their traditional finery. The street echoes with the
calls of pavement vendors selling bangles, trousers and hair-pins etc.
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TYPES OF SHOPS:
PERMANENT
SEMI-PERMANANT
STREET VENDOURS
Goods sold are mostly the famous lac
bangles,semi-precious stones, pearls, sarees,
beads, clothes, antique furniture,
perfumes, decorative metal craft, bridal
trousseaus and other bric-a-bric.
HEIGHT AND VOLUME:
The street is havin mostly 2-3 storey structure.
Buildings are stuck together.
Shops are cramped.
Tpology was guilt consisting of shops on ground floor and tiny apartments
on upper floor but now the upper floor apartments are being used as
workshops.
Night view of bazaar. Colourful items displayed outside
the shops.
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PROPOSALS AND CONCLUSION :
1. It’s a small lane that offshoots from the heritage structure CHARMINAR.
2. There is no segregation of vehicular movement and pedestrian movement
it creates a lot of hustle and bustle during festival time.
3. Since it is a long stretched road. People utilise kattas or extension of
stores to sit/relax during shopping.
4. The new/contemporary structures are coming up in this area are very
wage.
SOLUTIONS :
1. A separate parking lot can be provided to solve such problems.
2. Some sittings can be provided at regular intervals.
3. If not in planning atleast facade treatments should respond to the
Hyderabad style architecture.
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DELHI HAAT, DELHI
LOCATION:
It is located at Shri Aurobindo Marg, opposite to INA market, New Delhi, in the
hub of south Delhi lies Delhi Haat.
EVOLUTION:
The place which has been developed by the tourist department to
enhance craftsmanship of our country.
The word Haat refers to a weekly market in rural, semi-urban and
sometimes even urban India. DILLI HAAT is not just a market place; it
has been visualized as a showpiece of traditional Indian culture- a forum
where rural life and folk art are brought closer to an urban clientele.
Delhi Haat is a permanent haat where the craftsmen are mobile and offer
you a pleasing combination of arts and crafts, food and cultural activities.
Delhi Haat covers a vast area of 6 acres. Apart from the market, Delhi
Haat comprises of a separate corner for children to play.
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PURPOSE:
This gives them a platform to show their skilled work and launch
themselves. The place has great food stalls with cuisine from different
taste of india, makin it a place for everyone.
AREA:
Six acre area, imaginative, landscaping, creative planning and the
traditional village architectural style have combined to produce the perfect
ambience for a Haat or market place.
Paved plaza with stone and brick work interpresed with glass, flowering
shrubs and fewerin eucalyptus trees, play corner for children have
conjured up an oasis for children in which can browse at leisure.
Delhi Haat also have performing arts space.
It comprise of open air theatre, for captures glimpses of the diversitied
Indian in all its rich and varird colours ranging from unique and
soectacular dance from kathakali to bhangada.Delhi Haat is an important
land mark of Delhi one can enjoy myriad culture, musical and art forms of
India.
SCENARIO:
Delhi Haat is an upgraded version of the traditional weekly market,
offering a delightful amalgam of craft, food and cultural activities. Delhi
Haat houses two things together - a food joint and a crafts market - both
inspired from the village style.
At times Delhi Haat also conducts some regional food festivals.
Handicrafts at Delhi Haat are commendable. They include rosewood and
sandalwood carvings, camel hide Footwear, brass ware, metal crafts,
gems and jeweleries, etc. You can get the crafts work from all across the
country here.
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The best time to visit Delhi Haat would be in the evening when you can
not only enjoy the glitters of the village set up but also get to see the wide
diversity of Indian culture.
There are sixty-two stalls selling handicrafts of varied kinds from all over
the country. The stalls are allotted for two weeks each on a rotational
basis, thus aiming at giving opportunity to the maximum number of
craftsmen to exhibit their ware and also ensures that visitors buy authentic
pieces at prices that are not exorbitant due to high maintenance. The
exhibition hall facing the shops holds shows promoting handicrafts and
handlooms, in line with the government policy of promoting and
preserving the traditional heritage.
ENTRANCE OF BAZAAR VIEW OF SHOPS AT BAZAAR
PERFORMANCE AT BAZAAR NIGHT VIEW
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TYPES OF SHOPS:
Permanent shops
Shops include items of art and craft from all over India. They include
rosewood and sandalwood carvings, camel hide Footwear, brass ware,
metal crafts, gems and jeweleries, etc.
At times Delhi Haat also conducts some regional food festivals.
Handicrafts at Delhi Haat are commendable.
Besides this there are food stalls and performance area.
STREETSCAPE:
Ground structure having typical village character.
ARCHITECTURE:
The architectural features of the complex have been especially designed
in the traditional north Indian style, with brickwork jail (lattice) and stone
roofs.
A hall in the complex specifically caters to exhibitions of the handlooms
and handicrafts. A souvenir shop, also displays attractive ethnic products.
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The small ionthatched roof cottages and kiosks, without any concrete
structures provide a village atmosphere.
The shops are set up on platforms, which act as a link in the Bazar
design. The courtyards between the shops are paved in stone and
interspaced with grass to retain a visual softness.
The landscaping of the area incorporates colourful flowering shrubs and
trees, thus the entire complex is in harmony with the environment.
PROPOSALS AND CONCLUSION :
1. Delhi Haat can be taken as a idol example of a proper designed
market area.
2. As we enter there’s space for parking.
3. Proper shop area is provided.
4. A hall in the complex is provided for exhibitions.
5. Landscaping is incorporated in the design which includes colourful
flowering shrubs and trees ,thus the entire complex is in harmony
with the environment.
6. There’s space dedicated to performance area.
7. There’s no problem during festivals or on any special occasion.
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JAISELMER MARKET FORT, RAJASTHAN.
LOCATION:
It is located in western rajasthan. In the core area of city.
HISTORY OF FORT:
The Fort of Jaisalmer was founded by Bhatti Rajput ruler Raja Rawal
Jaisal in 1156 on the insistence of Eesaal, a hermit. The site on Trikut Hill
was chosen as a less vulnerable site compared to Luderwa, the earlier
abode of the ruler. This structure, with a height of 250 feet, has 99
bastions and a battlement wall of 30 feet. Within the walled city, wells
were constructed for providing water, some of which are still functional.
The second oldest of all Rajasthan forts is still inhabited by one-fourth of
Jaisalmer's population.
Intermingling of Islamic and Rajput cultures in Jaisalmer has given rise to
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a unique architectural style typical of Jaisalmer. Suraj Pol, Ganesh Pol,
Hawa Pol, and Akshya Pol are grand representations of this architectural
form. The Jain temples are a marvelous sight in this desert fort city of
Jaisalmer.
ARCHITECTURE:
The five story edifice adorns itself with balconies and windows that
displays some of the finest masonry work, while the interior is painted and
tiled in typical Rajput style.
The main attractions within the fort are a group of beautifully carved Jain
temples built between the 12th and 15th century.
The fort stands almost 30 meters over the city and unbelivebly houses an
entire living area within huge ramparts. It is approached through Ganesh
Pol, Suraj Pol, Bhoot Pol and Hawa Pol.There are several entrances,
called 'pols' that guard the Megh Durbar and the Jawahar Mahal, which
bear the imperial symbols of the Bhatti clan's lunar lineage. Outside the
fort, is the main market place called Manek Chowk.
These days the fort is crowded by a population of merchants and shop
owners living within its walls. The small lanes are surrounded with number
of houses, temples, and shops. Jaisalmer fort essentially boosts life with
the people who goes about their daily routines. Many tourists make it to
this exotic town where camel safaris are popular as is the annual desert
festival in February.
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FORT BAZAAR
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AREA:
Market area is stretched along the road of fort.
SCENARIO OR STEETSCAPE:
Their are mostly 4-5 storey structure.
The five story edifice adorns itself with balconies and windows that
displays some of the finest masonry work, while the interior is painted and
tiled in typical Rajput style.
STREET SCENARIO
Structures are continues in other words structures are stuck together.
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One has to explore the market area on foot as vehicles are not used. Because
of this there is no issue of parking, pollution and traffic congestion issue.
Different items like colourful rajasthani dresses, artefacts, pagdis, jewellery
are displkayed along road.
Pagdis at display Puppets at display
The differing width of roads and lane, the small lane opening into a wide
road or chowk brings in element of surprise and add a natural touch to the
scenario.
Detailing seen along the market road
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The sandstone structure with lot of intricate detailing adds a distinct character
to streets.
TYPES OF SHOPS:
PERMANENT SHOPS- TWO –THREE STOREY
KIOSKS
ITEMS SPREAD ON PLINTH
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HIERARCHY
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CRAWFORD MARKET, MUMBAI
LOCATION:
Crawford Market is one of the prominent markets of Mumbai. It is located
in South Mumbai, to the north of Victoria railway station and opposite the
Police headquarters.
AREA:
The market is spread in an area of around 72000 sq yards.
HISTORY:
The building, completed in 1869, was donated to the city by Cowasji
Jehangir. After India's independence, the market was renamed after
Maharashtrian social reformer, Mahatma Jyotirao Phule. In 1882, the
building was the first in India to be lit up by electricity.
One of the main features of the building is the Clock Tower, which is
adorned with beautiful Victorian carvings. Crawford Market was the main
wholesale market of the former city of Bombay till 1966, when it was
shifted to Navi Mumbai.
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ARCHITECTURE:
Gothic and Victorian architecture
According to writer Jan Morris, "Bombay is one of the most
characteristically Victorian cities in the world, displaying all the grand
effrontery of Victorian eclectism". The British influence on buildings in the
city is evident from the colonial era.
However, the architectural features include a range of European
influences such as German gables, Dutch roofs, Swiss timbering,
Romance arches and Tudor casements often interfused with traditional
Indian features.
Crawford Market, in south Mumbhai is named after Arthur Crawford, the
first Municipal Commissioner of the city.
The building, completed in 1869, was donated to the city by Cowasji
Jehangir. In 1882, the building was the first market in India to be lit up by
electricity.
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The edifice is a blend of Norman, Flemish and Gothic architectural styles.
The friezes on the outside entrance depicting Indian farmers, and the
stone fountains inside, were designed by Lockwood Kipling, father of
novelist Rudyard Kipling.
The market covers an area of 22,471 sq m (24,000 sq ft) which 5,515 sq
m (6,000 sq ft) is occupied by the building itself.
MATERIAL:
The structure was built using coarse buff coloured Kurla stone, with
redstone from Bassein.
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STREETSCAPE OR SCENARIO:
ARIEL VIEW OF MARKET
Since all the shops are under one roof it can be defined as organised
market.
It is a one big huge structure which is continues and is having truss roof.
In typical Indian market the shops is laid separately on streets with
different heights and different roof but in case of Crawford market it is
different. It is built as continues structure with one roof and shops then
fitted inside afterwards.
Since it is a blend of different architectural styles like Norman , Flemish
and Gothic it has become one of the landmark structure of this area.
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SKY LINE OF THE STRUCTURE
TYPES OF SHOPS:
PERMANENT SHOPS TEMPORARY SHOPS
PERMANENT SHOPS
TEMPORARY SHOPS
KIOSKS
Permanent type of shops mostly include household things and temporary
and kiosks include fruits and vegetables.
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The height of the shops inside is about 3m to 4m.
PROPOSALS AND CONCLUSION :
1. There’s no proper parking space alloted people park their car haywire which
leads to traffic congestion on the main road.
2. The lanes inside the market are very small that when a person is standing and
interacting with shopkeeper its hard for other people to pass by at a time.
3. As structure is continuous and huge there’s a problem of light and ventilation.
4. Shopkeeper have to depend on artificial lighting 24*7.
SOLUTION :
1. Parking space can be provided.
2. The HCM and LOS system can be followed to achieve proper street
dimensions and tactis to solve the problem.
3. Some part could be exposed or temperory shades can be used to
invite light and ventilation or introducing atrium or courtyard planning is
the effective way and is very climate responsive.
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Section – ii
Part B
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PEDESTRIAN ENVIRONMENT
IT IS RIGHTLY SAID ,” ROADS ARE OFTEN DESIGNED FOR
VEHICLES AND NOT FOR PEOPLE”.
Pedestrian spaces are becoming rare nowadays. The explosive increase
in vehicular traffic has relegated pedestrian to subways and over
bridges.pedestrian spaces have a long history. Most of the older towns in
india display a greater degree of respect towards the pedestrian than the
modern day cities. Various studies have demonstrated the benefits that
could accrue to a city by the creation of proper pedestrian. There have
been no comprehensive standards developed for the Indian context as far
as accessibility criteria and pedestrian spacing is concerned.
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The Indian roads congress (IRC) has stipulated standards for pedestrian
facilities.
But these lack the “human” elements like
aesthetics
scale
form
proportion
pedestrian ameneties, street furniture and context-specific standards
according to the location, hierarchy and functions of streets have not been
thought of.
Comfort is a very subjective issue and it varies spatially and culturally.
Qualitative evaluation could be used to judge comfort requirements to
increase efficient use of the pedestrian network.
The standards developed by Edward Hall in “Hidden dimension” and
Robert Sommer in “personal space” could be utilised as a basis to
analyse pedestrian space.
It is on foot that you see people’s faces and that you meet and experience
them. That is how public socialising and community enjoyment in daily life
can most easily occur. And it’s on foot that one can be most intimately
involved with the urban environment: with stores, houses, the natural
environment, and with people.( Jacobs, Allen 1993)
Various studies have demonstrated the benefits that could accrue to a city
by the creation of proper pedestrian spaces.
As Jane Jacobs said “ streets and their sidewalks, the main public spaces
of city, are it’s most vital organs. Think of a city and what comes to mind?
It’s streets”.
Encouragement provided to walking creates better awareness of a street
or an area. People tend to become conscious of the character of street, its
building, their detailing and the small open spaces abutting the street.
Walking is the ideal way by which a person can appreciate the urban
environment. A person needs to walk leisurely, absorb the sights and
sounds, experience the smell wafting through the breeze and jostle with
fellow shoppers and pedestrians in the crowded market for space.
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Pedestrian networks encourage people to stand and talk to each other, to
simply stand and observe any activity going on, to listen to street
musicians, etc. Thus, the street becomes an extension of the home.
Therefore, it is not just from the point of tourists or shoppers that
pedestrian facilities should be looked at. The entire gamut of street life
should be covered, from shopping corridors, parks, residential front
gardens, squares for ceremonies, meeting points, parade grounds,
spaces for street entertainment and much more.
GUIDELINES AND STANDARDS
SIDEWALKS:
Sidewalks should be provided on both sides of the road.
The width of sidewalks depends upon the expected pedestrian flows,
subject to a minimum of 1.5 metres.
In shopping areas, the width should be increased by 1 metre which is
treated as “dead width”. Where sidewalks abut buildings fences, the dead
width can be taken as 0.5 metres.
For areas of heavy pedestrian activity such as bus stops, railway stations
and recreational areas, the width of sidewalks should be suitably
increased to account for accumulation of pedestrians.
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GAURD-RAILS:
Guard-rails could be considered as hazardous locations along straight
stretches, at junctions/ intersections, near schools, bus stops, stations,
subways, over bridges and in central reserves.
CROSSINGS:
Cross-walks of width 2.0 to 4.0 metres should be provided at all important
intersections and such locations where substantial conflict exists between
vehicular and pedestrian movements. They should be at right angles to
the carriageway and properly marked.
Grade-separated crossings are warranted when the volumes of
pedestrian and vehicular traffic are very large, vehicular traffic demands
uninterrupted flow and at-grade crossings fail to mitigate the problems of
pedestrian-vehicle collision.
HCM AND LOS
The HCM 2000 defines “level of service” as follows: “a qualitative
measure describing operational conditions within a traffic stream, based
on service measures such as speed and travel time, freedom to
maneuver, traffic interruptions, comfort, and convenience. This definition
of level of services applies to all transportation modes, motorized or non-
motorized. Walking is treated as a variation modes being separated only
by space and time.
“The qualitative measures of pedestrian flow are similar to those used for
vehicular flow, such as the freedom to choose desired speeds and to
bypass others”.
The HCM attempts to make walking an equal among all transport modes,
but it does so only on its terms of services measures. The LOS system is
remarkable for its lack of relevance to the personal experience of walking.
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LOS is based on chronological time. The quality of walking is, however,
determined to a large degree by psychological or perceived time.
AMENITIES
Pedestrian spaces need to be architecturally designed and properly fitted
out. People want to be able to avail themselves of all kinds of amenities in
pedestrian spaces. The aim of introducing amenities is to create external
spaces in which a pedestrian can feel at ease. According to Anne Shelley,
street furnishings are distinctive characteristics and psychologically the
design has the effect of a symbol of recognition. Furniture, varied
architectural features, play equipment, lighting fixtures, landscaping,
fountains and works of art – these elements could visually integrate the
entire space. Provision of resting places – simple sitting areas with chairs,
benches or steps where one can have a break – is an important element
of pedestrian spaces.
In T. Nagar, pedestrian amenities are virtually non –existent. There are no
resting places, no coherent signage system, no unified design language
adopted for street furniture, no play equipment, and no landscaping or
works of art. The sidewalks – the only area allocated for the pedestrian –
are dilapidated and encroached upon by official and illegal structures.
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Most of the sidewalk is covered with hawkers stalls. This is a unique
feature of south usman road where the formal shops co-exist with the
informal hawkers. The stalls are very well patronized by shoppers.
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Consequently the remaining space is barely adequate for one person to
walk. The condition of the sidewalk is poor and in dire need of
maintenance. A pedestrian also has to constantly duck beneath or avoid
products which are hung up for display.
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The sidewalks is actually very wide – on an average about two metres –
but due to the encroachment by the hawkers and other impediments like
lampposts, electricity junction boxes telephone pillar boxes, the actual
space available varies from two feet to three feet. The canvas sheets put
up by the hawkers serve to shade the sidewalk to an extent. This side of
the street is also benefited by the abundant tree cover, which is strangely
lacking on the opposite side.
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Most of the pedestrian tend to walk on the carriageway to avoid the
obstacles on the sidewalk. Goods are dumped by shopkeepers on the
sidewalk. Lamp posts are put up on sidewalks by shops to illuminate their
signboards. Two wheelers are parked on any free stretch of sidewalks.
Regulation is equally bad. The entire stretch follows a one-way traffic
system but nevertheless due to the enormous number of pedestrians,
there are numerous conflict points between vehicles and pedestrians.
Crossings are non-existent except for the two ends of the stretch which
served by traffic signals. Consequently pedestrians tend to cross over
wherever they wish, leading to traffic snarls and frayed tempers.
Cleanliness is at a premium here in spite of the street being the premier
shopping destination for Chennai and the meticulous cleaning of garbage
undertaken every morning.
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Thus, a qualitative assessment needs to be conducted which could
highlight factors, such as safety, security, comfort, convenience, and
attractiveness etc. These environmental factors can be analyzed in finer
detail and an evaluation and grading method can be devised to assess
the street.
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MARKETPLACES AS TOURIST DESTINATIONS
ow do urban dwellers in India perceive bazaars? Are they still
places that excite us? Or are we relegating bazaars to be those
dirty, unhygienic backyards of our increasingly 'modern' cities?
Do we look upon them as evils that must be put up with for just
a few years more, to be replaced completely with neat supermarkets and
multilevel parking places?
H It may be a good time for us to revitalise our traditional bazaars by developing
a few bazaar zones as tourist destinations. In order for us to do this, we need
to ask ourselves: How does one deploy cultural heritage as a marketing
strategy for tourism and retail sectors just so that it heightens the sense of
pride in traditional values?
What will be the guidelines and incentives for land-owners to refurbish their
shops in a bazaarl How can we conceptualise and implement implement a
revitalisation plan of a bazaar that benefits all the 'stakeholders? What are the
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views of the tourists, residents, local visitors and the merchants belong to the
bazaar?
One of the international examples of a marketplace that I a tourist destination
is the Flower Market at Amsterdam which is frequented by people from all
over the world.
As you walk through the Amsterdam Flower Market, you experience
simultaneously the beautiful canals of the city, the] Dutch architecture as the
backdrop, the bunches of tulips that Holland is well-known for, and many
attractive souvenirs - from Dutch clogs to wooden tulips.
This market is where the locals buy their cut flowers. It is in the heart of the
city and now a tourist attraction as well. People who come here from back
tulip bulbs for whic demand has grown as both flower and the city are marketed I
international tourists.
In India, every city has a marketplace and many marketplaces in its seven
residential and neighbourhoods.
Each marketplaces can be explored become tourist attractions. It would make
us rethink and rework the infrastructural needs of the surrounding region
including reorganising the traffic systems, the waste disposal, the water and
electricity demands and so on.
It would be a good incentive for us to beautify the place. Most importantly, it
would help us preserve some of the traditions of the Indian bazaar
environment. Tradition may not seem important if it is seen as a way of living
that belongs to the past. It is easier to respect our traditions when we know
why and how they originated. The conservation of a historical marketplace
such as the Russell Market in Bangalore can become economically viable if
this urban precinct is re-planned to be a tourist destination as well.
RUSSELL MARKET, BANGLORE
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In Bangalore, there are several markets all over the city. Russell market is
linked to the past in a way few markets of the city are, and therefore, becomes
an important area to understand, to analyse and to conserve. Historically, the
Fort near the City Market on the west, and the Barracks near the Ulsoor Tank
on the east, were the two foundations of Bangalore City. While the Fort
neighbourhood developed as a typical native town with its bazaar, traders and
artisans, the Ulsoor neighbourhood developed as a cantonment with its
artillery and cavalry barracks, parade ground, infantry road, the mall, fine and
spacious bungalows, bars and night clubs. With the development of the
Russell Market and westward expansion of the cantonment, its nucleus
shifted to the Russell Market locality.
Today, as one enters the Russell market, one encounters fruit sellers with
displays of seasonal with displays of seasonal and non-seasonal fruits
wrapped in attractive ways. The layout of the market is a traditional one with
courtyards and open spaces. These open spaces lead on to the other covered
sections of the market. There is the flower section, the vegetable section, the
fish and meat section and a few general stores. While we attempt to revitalise
our built heritage, we need to also understand what goes into making the
market function satisfactorily day after day. Why do people continue to come
here since as far back as 1927?
The central public space just outside the Russell Market building is currently
used for parking vehicles or for temporarily storing goods. This entire stretch
could become a cafetaria zone, similar to the street where the Amsterdam
Flower Market is, or one can also compare it to Damrak, the Street that leads
from Amsterdam Central Station to Dam Square. On the other side of Russell
Market is a series of shops. These could be the souvenir shops and
restaurants opening out onto pedestrian areas for everyone who shops here
often and for the tourists.
There are street vendors just outside the Russell Market, who put up their
wares up against the wall of the market building, under the shade of the large
trees that line the road in front of the market, or along the road that connects
to the Shivaji Nagar bus-stand. On some days, the police do not charge a fine
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but only suggest that vendors stay within the limits worked out for them. What
is the relation between vendors and the municipal authorities? How are
the regulations governing retail and public spaces affecting vendors and
buyers? Are there more effective ways of making the Russell Market and its
surrounding areas into better urban spaces?
Urban planning and urban design projects need necessarily to be participatory
in their approach. The stakeholders would need to be consulted and these
would include the vendors of the Russell Market, the Residents' Associations
and the several municipal agencies involved. The changes could be small,
and yet, when combined, could make a significant impact to the character of
the place. For example, if it would be feasible to take the flower shops that are
presently inside the Russell Market building and bring them outekte, along the
length of the building, it would enhance the experience of shopping both for
domestic buyers as well as for those visiting the city, One would need to do
this in such a way that the historic character of the building is not affected, so
the additions would need to be as minimal and as transparent as possible.
AMSTERDAM FLOWER MARKET
In Amsterdam, tourism is so much a part of the entire city. There are
Dutch souvenirs everywhere, There are tulip bulbs packed in delft blue
and wooden tulips on sale for tourists. Flower markets in India, on the
other hand, are primarily for the domestic market. International tourists
visiting India do often visit our flower markets, but the markets are not
designed to serve them as tourists. In the Indian flower market, most of
the flowers are loose flowers sold in kilos for temple offerings or garlands
for wedding ceremonies, funerals and political events. In Amsterdam, the
architecture, the canals, the Dutch bicycles and the tulips make an
interesting tour for anyone who loves the bazaar.
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INDIAN BAZAAR
In an Indian bazaar, the traditional retailers have an association with the place
that is ethnic, social and historical. This in itself is special since in a city mall,
the new age merchants have sometimes only an economic bonding to the
place. The 'Indian bazaar' has always been a "must see, must do" for many
foreign tourists. The Lad Bazaar or Chudi Bazaar near Charminar in
Hyderabad has always attracted travellers from different places. In Mumbai,
foreigners often visit the Crawford market or the Mulji Jetha market because
they are listed in the Lonely Planet Travel guide for India. Increasingly,
tourists to India are looking for experiences that are more than just visits to
historic forts and temples.
Creating bazaar tours and bazaar walks will help harness opportunities to
bring tourists to a bazaar. The local people will be able to generate income
through packaging the 'culture of the bazaar' as well as the 'crafts of the
bazaar'. For local residents, it will be the lure of the familiar that will keep
shoppers returning to the bazaar. Will the question for the future be one of
timing?
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Section of proposed Russell Market zone
Plan of existing Russell Market precinct
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The pedestrian zone and its multiple users - street vendors, shoppers and
passers-by. It is this edge that connects historic market building and the
stakeholders that is a key element in the revitalisation.
Section-iv
Field Work
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TULSI BAUG –MANDAI : THE LOSS OF SYMBOLISM
The most important landmark in budhwar peth is the tall shikhars of the tulsi baug temple. As
its name implies, the site was once time a garden of tulsi plants. Balaji Baji Rao, the third
peshwa was responsible for ordering that the temple be built. Naro Appaji was charged with
the construction and management of the temple.
According to the gazetteer, the temple was finished in 1761. The temple complex stands on
one acre of land and contains three temples. The main one in the middle is that of Rama.
This is a vaulted stone shrine with a shikara and a hall, with a marble floor. Two smaller stone
temples of Ganpati and Mahadev are on either side of it. The surrounding yard was at one
laid out as a garden with flower beds, today it is completely paved with stone. Entry is through
two rather inconspicuous gateways in the north and south with nagarkhanas for musicians
above them. These came alive to the sound of drumbeats on special festive days.
Over the years this temple complex has grown through additions and alterations. The very
elegant shikhara, a conical superstructure on a square base, was added in the late nineteenth
century and the main hall was rebuilt at that time with massive wooden pieces. Shrines, halls,
restrooms and shops were gradually added to the complex as it grew in importance as both a
religious as well as a social space for puneites. It throbbed with throughout the day.
Today the courtyard within has grown into a traditional and popular shopping center selling all
manner of brass and copper utensils. In fact the whole precinct wears a festive look with the
loud sounds and smells of an old fashioned bazaar.
The study area is a part of Shukrawar Peth, located in the very heart of Pune. It has been
witness to major historical events in the city. A number of structures representing the
particular eras in which they were built are present here, be it the Peshwa period, the British
or the post Independence period. The area is a congested core of the city, with a number of
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markets thriving and flanked by busy roads like Laxmi Road towards the north, Shivaji Road
towards the east and Bajirao Road toward the west. The markets range from a vegetable
market, ladies’ shopping lanes, and utensils market to jewellery and clothings markets. The
area is always vibrating with life as it is a seat of a number of socio-cultural activities, like
Ganeshotsav, Gokulashtami, Ram Navami etc.
The structures built in various periods of history, hold a number of symbolic elements in them.
The most dramatic being the symbolism intentionally incorporated in the duo Tulshibaug
Mandir- Mahatma Phule Mandai. To understand how the superiority of the British over the
Peshwas was symbolised in Mandai one must first understand symbolism and how it is used
in various fields and then the history of the city. The history will also reveal how the
perception of symbolism has changed over the years.
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GLIMPSES OF THE AREA
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SYMBOLISM
Symbolism is an art style developed in the late 19th century characterized by the
incorporation of symbols and ideas, usually spiritual or mystical in nature, which represent the
inner life of people. There is a systematic use of recurrent symbols or images in a work to
create an added level of meaning.
Symbols give meaning to an object, plant, or animal. For example, the two upright stones in
the Zen Garden could symbolize a man and a woman standing on the shore of a river.
Symbolism began as a reaction to the literal representation of subjects preferring to create
more suggestive and evocative works. It had its roots in literature with poets such as
Baudelaire believing ideas and emotions could be conveyed not only through the meaning of
words but also in their sound and rhythm. In symbolism concrete objects can be used to
represent an abstract idea or concept.
Symbolism is the systematic or creative use of arbitrary symbols as abstracted
representations of concepts or objects and the distinct relationships in-between, as they
define both context and the narrower definition of terms. In a narrow context, "symbolism" is
the applied use of any iconic representations that carry particular conventional meanings.
TULSHIBAUG-MANDAI: THE LOSS OF SYMBOLISM
In dance: the various ‘Mudras’ in In Architecture:
Jewish Museum, Berlin. In Planning: Chandigarh,
Indian Classical dance Symbolism through connecting lines and
City as a human being
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void spaces
In Religion: the swastika symbolizes, in various contexts:
luck, the sun, Brahma
HISTORY UNDER THE PESHWAS
The 1700’s when the Peshwas ruled was the Golden Period in the history of
Pune. After Balaji Vishwanath, the Prime Minister of the Chhatrapati of Satara,
Bajirao I became the Peshwa. In search of a better capital town, he shifted base
from Saswad to Pune in the early 1700’s. Shaniwar Wada was constructed, new
wards (Peths) were set up, a number of Wadas came up, and the Katraj
aqueduct which brought water from Katraj Lake right upto Shaniwar Wada was
laid. More importantly a typical ‘Puneri’ Brahmanical culture developed during
the times of the Peshwas.
Map showing extent of the Maratha
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Empire (in yellow), under the Peshwas
Under the Peshwas not only did the city thrive, but also the Maratha Empire
expanded and reached right up to the thresholds of Delhi. It is said that the history of
the nation would have been quite different if the Peshwas had not lost to Ahmed
Shah Abdali in the Third Battle of Panipat in 1761. The effects of the battle were
deep. Apart from checking the expansion of the Maratha Empire, it gave a serious
blow to the morale of the rulers as well as the general public.
TULSHIBAG MANDIR COMES UP: SYMBOLISM OF THE PAST
GLORY
It was in the wake of this hour that Naro Appaji Khire, an administrator in the
Peshwa Court, decided to build a Ram Mandir in 1763. He owned a garden/
orchard called the Tulshibaug in Shukrawar Peth. The Ram Mandir came up in
the corner of this garden. To symbolically remind the people of the glory of the
Maratha Empire and to boost their morale in some way, the Shikhara of the
temple was intentionally kept high. It is still the highest in Maharashtra.
The temple was set in the then outskirts of the city, amidst natural settings of
gardens and orchards such as the Khasgiwale Baug, Vishram Baug, with the
Ambil Odha on the western side. A few wadas of the elite were also located
here. Gradually the temple grew in importance in the social life of ‘Punekars’,
especially the ladies. It proved as a space of retreat for the ladies who were
mostly indoors, engrossed in the daily chores. Tulshibaug thus had a great place
in the socio cultural life of the city. There was a certain emotional pride of the
citizens attached with it. Later other structures such as the Rameshwar temple
built by the Khasgiwales and the Wishrambaug Wada came up in the area.
The height of the Shikhara of the temple: symbolising the glory of the Maratha history.
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UNDER THE BRITISH
In 1818, the British took over the Peshwas and the city came under the rule of
the Whites. Although the British based themselves in the Cantonment, the older
parts were affected due to some of their policies. The Shaniwar Wada was
largely neglected, and finally a fire razed the palace to the grounds. A number of
new structures came up in the vicinity of the Tulshibaug Temple complex, like
the Nagar Wachan Mandir which is a library and the City Post.
It became difficult for the Tulshibaugwales and the Khasgiwales to maintain the
huge gardens. Maintaining the temple complex too became difficult for the
Tulshibaugwales. The ‘Owrya’ or the spaces in the outer walls of the complex
were rented out as shops for revenue generation. A utensils market soon picked
up, owing to the presence of ladies who used the complex as a social interaction
space.
Shops came up in the temple precincts to generate revenue for maintenance of the temple
A vegetable market thrived in front of the Dilli Darwaja of Shaniwar Wada. The
British decided to relocate it. The site selected was in front of the Tulshibaug
temple, where once was the Khasgiwale Baug. This move received tremendous
opposition from the local leaders like Mahatma Jotirao Phule. It was argued that
the revenue being spent on constructing it was unnecessary and unjustified.
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The British were adamant, and the structure, then known as the Reay Market
came up. The British knew the importance of the Tulshibaug temple. They
intentionally chose a site opposite the temple. To symbolise their might, the
height of the structure was kept taller than the shikhara of the Tulshibaug
Mandir. The overall form of the market as well dominated the temple building,
which looked feeble in front of it.
The form and height of Mandai dominating the Tulshibaug temple: symbolically showing
the might of the British.
Finally the Reay Market was constructed and slowly accepted by the public.
Initially the central octagonal spire housed the Pune Municipal Office. The eight
arms still house a vegetable market.
POST INDEPENDENCE: LOSS OF SYMBOLISM
After Independence, the boundaries of Pune began to expand and the
population grew. The markets continued to prosper, now with a greater speed.
Mandai was already absorbed in the fabric of the town, well accepted by the
people as their own. In fact after Independence, the fact of irony is that Mandai
was renamed after Mahatma Jotirao Phule, the very one who had opposed its
construction.
INCREASE IN CONGESTION
The area is bounded by Shivaji Road, Laxmi Road and Bajirao road. All three
are major connecting routes. There is always heavy traffic on these routes. Apart
from this traffic, the area itself attracts people to the markets. To ease the traffic
conditions, Shivaji Road and Bajirao Road have been declared one way. In spite
of this the congestion continues to grow.
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The parking conditions are bad. Two parking towers had to be built for
accommodating the growing number of vehicles. These parking towers show
absolute no consideration for the heritage monuments around them.
The Aryan Parking Tower near Mandai Tulshibaug Market Lanes
LOSS OF SCALE
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This area having a mixed land use has a high population density. The British
built the spire of the Mandai taller than the Shikhara of Tulshibaug temple. Now
taller structures surround the Mandai. No height restrictions are imposed on the
new structures coming up. The original scale of the area no longer exists. The
width of the roads continues to remain the same in spite of the increase in traffic
and heights of the structures.
Loss of scale: leading to loss in the symbolism.
SOCIO CULTURAL
The Tulshibaug – Mandai area holds an important position in the socio- cultural
life of Pune. A number of festivals like Ganeshotsav, Janmashtami and
Ramnavami draw people from all over the city to this area each year.
The most significant festival is Ganeshotsav. The most important ‘Ganeshotsav
Mandals’ of Pune like the Dagdusheth, Mandai, Hutatma Babu Genu Mandals
are in this area. This festival pulls thousands of people who come in the
evenings to watch the decorations done by these Mandals. At the end of the 10
day festivities, a procession leaves for the ‘Ganesh Visarjan’ (immersion of the
Ganesh idol in the river). The traffic needs to be diverted for these activities each
year.
These Ganeshotsav Mandals also organise Dahi Handi during Janmashtami
festival. This event also attracts thousands. Ramnavami is being celebrated in
the Tulshibaug Temple since a long time.
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Religious festivals attract thousands to the area.
OTHER ISSUES
The structures as such are well conserved. Both the Mandai and Tulshibaug are
structurally still sound. The temple complex maintains its sanctity, and is a total
contrast to chaos outside. But the residential and commercial structures in the
temple complex seem to be ageing. Since the whole temple complex is privately
owned by the Tulshibaugwales, the Pune Municipal Corporation can do little in
this context.
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Additions like nameplates and digital clock on Mandai. Billboards blocking view of Mandai
from strategic locations.
The PMC has put up two name plates bearing the name ‘Mahatma Phule
Mandai’ and a digital clock on the Mandai. These are visually damaging the
beauty of Mandai, as they do not respond to the architectural style of the
structure. Billboards, advertisement boards are erected haphazardly, barring the
view of the structures from many places.
RESTORING THE SYMBOLISM
Controlling the traffic congestion.
o The proposed widening of Shivaji Road should be implemented.
o The road connecting Shivaji Road and Bajirao Road should be made one way.
Imposing height restrictions on the future constructions.
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o From certain parts, Mandai still has clear sky for background and is not
overpowered by taller structures behind. Without height restrictions even this will
be lost.
Controlling the positions and heights of advertisements, billboards.
Due to lack of space in Mandai, many temporary stalls are erected in the
precincts.
o Well designed stalls which will respond sympathetically to the architectural
character of Mandai should be provided.
o The heights and positions of these stalls should not bar the view of Mandai.
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THE HERITAGE STRUCTURE
Tulsi baug or the Basil garden was created sometime during the time of
Peshwa Balaji Vishwanath(early 18th century). It was converted into a
habitable locality by one Jivajipant Khasgiwale. The locality was called
Kale vavar or blackfields. Khasgiwale named the area around it as
Shukravar peth (Shukravar means a Friday in the local Marathi language).
Today it is one of the most crowded commercial areas in old Pune.
The Khasgivales came to construct
several areas in Pune like Guruwar
peth,Ganesh peth etc. Even the famed
Shanivar wada (built for Peshwa Bajirao I
and Chimaji appa, the valourous sons of
Peshwa Balaji Vishwanath) was
constructed under the supervision of one
Shivram Khasgiwale.
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Tulsi Baug is today a famous shopping area for copper and brass idols,
besides several household utility items. Amidst the cluster of these shops
lies the Ram mandir.
The Ram Mandir (est.1761) was constructed by Shrimant Naro Appaji
Tulshibaugwale a nobleman in the Peshwa court.
Naro Appaji Tulshibaugwale played an important role in the administration
of Poona (post the murder of Narayanrao Peshwa). He improved on the
revenue system, constructed temples,dams and carried out several
irrigation projects in the kingdom.
The entrance to the temple is though a narrow bylane accessed from a
small wooden door in a very old nondescript building.
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One crosses a nagarkhana (built by Peshwa Madhavrao I, after winning
the battle of Kharde) to enter the temple premises.The nagarkhana also
serves as a residential complex.
The Ram mandir has this
wooden sabhamandap
that appears very much in
need of a renovation.
Some of the wooden
columns have colapsed
and broken tiles are
cluttered around (Note.during the time of my visit, the jeernoddhar of the
sabhamandap was supposedly on. But one does gets an idea of its past
grandeur).
The sabhamandap is itself covered by a corrugated tin roof.
The porch of the temple was constructed by one Shrimant Nandramji Naik
in 1884.
The interiors of the sabhamandap are typically Peshwakalin in style, very
similar to the wadas found in old Pune.
There is a exquisitely carved teak ceiling supported by an cusp arched
wooden lintel supported by an array of carved wooden pillars.
Part of the flooring is definitely modern and
the tile work is very much recently done. A
copper plated tortoise, a part of hindu
temple iconography, is embossed on the
flooring.
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The garbhagriha (sanctum)section is possibly the first to be constructed
and is a stone structure.
The idols of Lord Ram, Laxman,Sita (carved by sculptur Umaji
Pandharpurkar) were placed here in November 1765. One can also see
idols of Lord Vishnu and Lord Garuda. The sancum has a lotus shaped
ceiling.
The shikhara (superstructure)is the most attractive feature of this temple.
It is very ornate and nagara in style. It is around 140 feet in height.The
basic structure may be brickwork and is covered by plaster and lime
mouldings.
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The shikhara has several figurines of deities, saints, royalty carved in
meghadambari styled niches . The overall structure has a conical shape
to it .There is a gold plated finial atop the shikhara.
The Ram temple has several other minor temples in its vicinity, dedicated
to Lord Shiva, Lord Vithal-Godess Rakhumai, Lord Ganesha(est.1781),
Godess Parvati (est.1781), Lord Dattareya and Lord Hanumana (idol
crafted by Bakhtaram Patharvat Gujrathi in 1767) .
The temple wall has murals painted depicting the exploits of Lord Rama.
The temple has a huge percussion instrument called Chaughada, that is
generally played during festivities. In the olden days the temple premises
was used to deliver lectures on several important issues by eminent
personalities like Lokmanya Bal Gangadhar Tilak, Bhalakar Bhopatkar
etc.
Outside the temple
premise lies the famous
‘Mandai’ vegetable
market. The land for the
same was purchased by
the British from the
Khasgiwale family .
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Whereby they constructed a Gothic styled complex (estb. 1885) which
rented out several fruit and vegetable shops in its premise. It was then
known as the Reay market (named after Lord Reay, the governor of
Bombay). But subsequently it was renamed as Mahatma Jyotiba Phule
Mandai (in 1940). For some time Reay market even served as a Municipal
office.
The Tulsi baug area also has its own Ganpati idol, said to be the fourth in
terms of heirarchy in Pune city. The celebrations during Ganesh chaturthi
were started here by Sardar Krishnaji Kashinath a.k.a Nanasaheb
Khasgiwale in 1893, while Lokmanya Tilak converted it into a public
festival in 1894.
The Tulsi baug temple is one of Punes most important heritage sites
desperately craves for immediate attention.
LANE :1
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ENTRANCE:
It is one of the entrance to the market
which is intimate and narrow.
The width of the road is about 3m and
looks very congested when the kiosks
creeps in.
STREET LOOKS MORE STREET WITHOUT KIOSK
CROWDED DUE TO KIOSKS
STREETSCAPE OR SCENARIO:
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The street is mostly dominated by old structures which are
G+1.
Suddenly at the end of lane 1 one finds new structure which is
going G+4.
As we walk through the lane the openings to wadas,
sandwhiched between two shops,Comes as surpris
G+1 STRUCTURE OPENING TO WADAS IN
STRUCTURE AT
SHOPS COMES AS SURPRISE
STREET
The old structure and the
new structure are joint and
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separate. In other words there is no set backs between the two
structure.
There is guild housing typology along the lane which
cotains shops at the ground floor and residence on the upper
floor.
COLOURFUL ITEMS AT DISPLAY
NO SET BACKS
TYPES OF SHOPS:
Permanent shops
Kiosks
It contains mostly jewellery shops
with colourful items at display.
LANE : 2
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The first half of lane 2 consist of new structure i.e the left hand
side of the lane while the second half of the lane consist of old
structure i.e the rijght hand side part of lane.
As if gradually changing from old to new giving evidence of how
market place have evolved during years.
First half of lane 2 showing Second half of lane 2
New structure showing old structure
STREETSCAPE OR SCENARIO :
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The old structure is mostly G+2 and the new structure is G+4.
The unique character of this lane is that the width of its road is
never constant it fluctuates between narrow intimate to
spacious width.
kiosks on the lane and the
old structure.
Again all the structures are attached to each other.
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Entrance to wada
New structure/plaza on lane 2
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Plaza having central court which responds to the Indian courtyard
planning.
Plaza with basement parking facality.
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The items are displayed in different way and the temple at plaza.
View of the lane kiosk in front of shops
shops at the basement.
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TYPES OF SHOPS :
Permanent shops
Kiosks
This lane have shops which include restaurants ,photo
studio ,crockery ,accessories ,
Painting , artificial jewellery and electrical items.
But it mostly includes shops of kids wear and ladies wear.
LANE : 3
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STREETSCAPE OR SCENARIO :
This lane is quite spacious.
It has mostly new buildings. Which are G+4 storey high.
It has mainly kiosk in front of shops.
The structure include plazas with basement parking facility.
Ground floors consist of shops and upper floor has residence.
This lane mostly dominate by garments shops and banks which
include
RUPEE CO-OPERATIVE BANK and BANK OF BARODA.
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KIOSKS AND BANKS
TEMPLES IN THE LANE
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The massing of old small structures with new huge ones gives additive
subtractive spaces which gives feeling as if something is scooped out or
an element is added
TYPES OF SHOPS :
Permanent shops
Kiosk
It includes mostly garment shop and other accessories.
LANE : 4
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STREETSCAPE OR STREET
SCENARIO :
Small kiosks mark the
starting point of lane 4
This lane is wide as
compared to lane 1
As we walk along this lane
the construction on either
sides belongs to this period. Which includes apartments and
plazas having shops on ground floor and residence on upper
floor.
But at the end of this lane there is a old structure named
KAKAKUWA MANSION which belongs to
the year 1939.
Moreover the structures are attached.
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KAKAKUWA MANSION AT THE END OF LANE 4
TYPES OF SHOPS :
Permanent shops
Kiosks
Shops include mostly of garments ,jewellery , chandelier ,
footwear ,paintings.
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TYPES OF SHOPS
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THE EVOLUTION :
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The height of the Shikhara of the temple: symbolising the glory of the Maratha history.
The form and height of Mandai dominating the Tulshibaug temple: symbolically showing the might of the British.
Loss of scale: leading to loss in the symbolism.
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SECTION –iv CONCLUSIONS AND PROPOSALS
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CONCLUSIONS :
The TULSI BAUG is one of the heritage structure which holds strong cultural
background. Now a days this incredible structure is neglected and taken for granted.
As city is developing it is losing it’s cultural identity due tto featureless high storey
structures coming up around this area.
The buildings around the structure does not at all relate/respond to the strcture.
Hence the loss of scale and symbolism of space is seen. Moreover lame sign boards
are put up on heritage structures like mandai which do not go along with the
structure.
People holding wadas in this locality are pulling of their structures (wadas) and
constructing apartments without understanding the importance of it. The entire city is
losing it’s image of wadas , chawls great temples which it used to hold.
The development in any city should for betterment and to enhance the image of city
which it holds and not to destroy it.
PROPOSALS :
Temple complex :
Since temple complex area is owned by Tulsibaugwale , very less can be
done.
The structure has recently undergone renovation and is structurally sound
now.
COMMERCIAL LEVEL :
High structures are coming round the heritage structure like Mandai and
market area.
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Due to this structure has lost its identity and new structures doesn’t respond
to the heritage structure leading to loss of scale and loss of symbolism.
No high structures should be allowed to be built in this area.
Maximum G+2 to G+3 should be made permissible so that there’s harmony
in scale.
STREET LEVEL :
Heritage structure should not be covered by hoardings or sign boards.
Or height and dimensions of hoardings in such an area should be restricted.
Restriction should be laid in relation with facade treatment of new shops
which are coming up.
RESIDENTIAL LEVEL :
People residing in this area are pulling of their wadas and chawls to construct
apartments without even understanding the importance of it.
Wadas and chawl are climate responsive.
Instead of demolishing them structures can be revitalised or can be
renovated.
Entire elevation of the street can be kept intact by renovation or atleast some
restriction can be put on the facade treatment so that it matches or respond to
the architecture of the area.
Awareness
1.) The public should be made aware of this by exposure and advertising. Eg
Guide books should be printed in local languages.'
2.) Young minds should be moulded in that direction. Eg On 18th April which is
the world heritage day exhibition of poems, cartoon, and drawing, workshops,
excursions based on heritage should be organized
3.) Schools of planning and architecture should continue their efforts in
restructuring their curricular to give greater weight age to the study of history,
human settlements and traditional craftsmen.
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4.) Action groups should be formed in cities for creating awareness protection
and preservation of historical an aesthetic buildings and precincts.
5.) Heritage walks should be designed and then implemented.
A uniform plan of action by agencies
1.) In the context of our federal structure were legislation is divide into central
concurrent and state list. Historically monument protection is in the concurrent
list whereas conservation framework are in the state list so this ambiguity
should be avoided.
2.) All the agencies which are working for this cause should have a uniform
interpretation plans, uniform rules and regulations and the conflicts between
the agencies such as different mandates, priorities and access to resources
should be brought in one line.
3.) Data and information should first be processed approximately, to establish a
more comprehensive plan of activities in proportion to the real problems of the
structures.
4.) The entire system of rules and regulations as part of state town planning act
and building byelaws as part of Municipal act to be thoroughly looked into as
most of them lead to large scale unauthorized use.
5.) The owners of the heritage structures should be intimated that their structure is
in the heritage list and should be educated about the laws of conservation and
given financial assistance and architectural guidance to conserve their
structure.
6.) They should also be given the concession in tax and other related isuues.
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Listing
1.) The listing of buildings of archeological, historical and architectural importance
should be done with proper research and learning
2.) The heritage zones should be properly identified so that no urban development
will make the retrieval of heritage difficult and so heritage precinct should be
developed
3.) Punitive measures as defined in the existing legislative framework concerning
heritage protection, town planning acts and building byelaws must be
extended to cover all listed buildings. In principle, permission must be sought
for any intervention in listed buildings or precincts. Where the opportunity
exists, a new set of regulations to deal specifically with unprotected heritage
should be drafted.
4.) The heritage list of Pune should be gazetted and approved by the state
government so that legal action can be taken against the one who disobeys
the law.
Further steps to be implemented
1.) The heritage structure should be preserved with site and
surrounding and the serenity of the same is to be preserved
2.) Hoardings and banners should not be allowed on the facades of
the heritage building
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3.) Regular survey should be carried to overview the state of the
structure
AGENCIES WORKING FOR CONSERVATION EFFORTS IN PUNE
1.) INTACH Pune Chapter (Private Body)
2.) P.M.C (Govt body)
3.) A.S.I.(Archeological survey of India)
UMBRELLA PROPOSAL
INTACH submitted a proposal to the city Commissioner to conserve 29 buildings in
the Pune city core area and develop a heritage district to promote tourism. The
proposal foresees an expenditure of around 33 crore rupees and will cover
integrated development of the area around the identified buildings.
Heritage Walk Routes
Plotted here, are two routes for heritage walks around the Shaniwar Wada. These
routes take you through heritage structures that were built in the 17th and 18th
Century. INTACH Pune is planning to regularize these walks and is in talks with Tour
Operators to bring it about.
HERITAGE TOUR AROUND CORE AREA
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PROPOSALS WiTH INFERENCE OF REFERENCE
CASE STUDY
The site can be declared as heritage site and some restriction can be laid for
constructions of building in the vicinity of the area.
Tulsi baug area including market area should be declared as heritage area.
The area can be treated specially.
Since it is a heritage area street furnishing should be done like-
I. The roads in this area should be paved as in DELHI HAAT BAZAAR.
II. No vehicular movement should be allowed in this area in other words
pedestrian movement and vehicular movement should be segregated.
III. Street furniture like benches should be provided at some distance so
that it can be used as a space to relax or for social interaction.
IV. More toilets should be provided because number of people coming to
market is more compared to the toilet facilities provided.
V. The market area and temple area should included in heritage tour
programme and it can be used for promoting tourism.
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BIBLIOGRAPHY
BOOKS
GLIMPSES OF PUNE
QUEEN OF DECCAN
A+D ISSUES
ARCHITECTURE TIME SPACE AND PEOPLE
INTERNET
www.Tour India.com
www.google.com
ttp://travelogueunlimited.blogspot.com/2010/11/tulsi-baug-ram-mandir-pune.html
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