64579572 Evolution of Tulsi Baug

EVOLUTION OF TULSI BAUG (-PEELAY IFA ASHFAQUE)

eee E V O L U T I O N O F T U L S I B A U G P U N E

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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 its 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 its 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.

Civilization is such in nature that it seeks to spread, to have more, to expand,

and the means by which to do this.


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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.

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


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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

Kruje bazaar

Spice_Bazaar:

A Tajik man in

the bazaar

Night Bazaar,

Chiang Mai,

Thailand


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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 pensioners 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.

Punes 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

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, punes location in bombays 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


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getting saturated- to the extent it could grow no further. Punes 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.

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.


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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

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


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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

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


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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

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


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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

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


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river, a strategic point on the coast . beginning with one or more small villages,

they grew organically, through a process of addition.

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 Pune The 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,

Bounded on the north

by the Mula-Mutha

river.


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Maharshi Nagar, Gultekdi and

Salisbury Park to the south.

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,

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.

Kharadi and

Hadapsar are home

to large IT parks

POPULATION GROWTH


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Religion

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,

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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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.

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.


Page 24

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 ruti and smrti (including the Vedas, Bhagwat Gita, Upanishads

and Puranas) in Marathi and English.

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.


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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.

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.


Page 26

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


Page 27

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.


Page 28

SECTION- ii

Part A

LAAD BAZAAR, HYDERABAD

LOCATION:


Page 29

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).

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:


Page 30

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 citys 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

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.


Page 31

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).

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.


Page 32

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.

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:


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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.

PROPOSALS AND CONCLUSION :

1. Its 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.


Page 34

2. Some sittings can be provided at regular intervals.

3. If not in planning atleast facade treatments should respond to the

Hyderabad style architecture.

DELHI HAAT, DELHI


Page 35

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.

PURPOSE:


Page 36

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.

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.


Page 37

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

TYPES OF SHOPS:


Page 38

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.

The small ionthatched roof cottages and kiosks, without any concrete

structures provide a village atmosphere.


Page 39

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.


1. Delhi Haat can be taken as a idol example of a proper designed

market area.

2. As we enter theres 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. Theres space dedicated to performance area.

7. Theres no problem during festivals or on any special occasion.

JAISELMER MARKET FORT, RAJASTHAN.


Page 40

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

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:


Page 41

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.

FORT BAZAAR


Page 42

AREA:

Market area is stretched along the road of fort.

SCENARIO OR STEETSCAPE:


Page 43

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.

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


Page 44

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

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


Page 45

HIERARCHY


Page 46

CRAWFORD MARKET, MUMBAI


Page 47

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.


Page 48

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.


Page 49

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.


Page 50

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.


Page 51

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.


Page 52

The height of the shops inside is about 3m to 4m.


1. Theres 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 theres 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.


Page 53

Section ii

Part B


Page 54

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.

The Indian roads congress (IRC) has stipulated standards for pedestrian

facilities.


Page 55

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 peoples faces and that you meet and experience

them. That is how public socialising and community enjoyment in daily life

can most easily occur. And its 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 its most vital organs. Think of a city and what comes to mind?

Its 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.

Pedestrian networks encourage people to stand and talk to each other, to

simply stand and observe any activity going on, to listen to street


Page 56

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.


Page 57

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.

LOS is based on chronological time. The quality of walking is, however,

determined to a large degree by psychological or perceived time.


Page 58

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.


Page 59

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.


Page 60

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.


Page 61

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.


Page 62

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.


Page 63

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.


Page 64

MARKETPLACES AS TOURIST DESTINATIONS

How 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?

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


Page 65

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.


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RUSSELL MARKET, BANGLORE

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


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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

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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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.

Plan of existing Russell Market precinct

Section of proposed Russell Market zone


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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

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


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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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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

void spaces

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.


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In Religion: the swastika symbolizes, in various contexts:

luck, the sun, Brahma

HISTORY UNDER THE PESHWAS

The 1700s 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 1700s. 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

Empire (in yellow), under the Peshwas


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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 pla

Documents

64579572 Evolution of Tulsi Baug