TAJ GANJTaking Our Heritage Forward

A Report byNational Institute of Design

ForThe State Government of Uttar Pradesh

Directorate of Tourism

Foreword

Part of the golden triangle of tourism linked to Delhi and Rajasthan, Agra is the one of the major tourism destinations in India with its unique Mughal heritage which produced the iconic Taj Mahal, which is as much a symbol for India as it is a universal symbol for love. The National Institute of Design considers it a pleasure to be able to contribute to the development of the Taj Ganj area which is an original part of the Taj Mahal complex.

At the beginning of the 21st century, travel to distant places has become an ordinary experience, taken for granted as a routine part of life. The tourism industry has defined, organized and commodified “tourist” experiences. Tourist expectations from these experiences encompass the consumption of an array of tangible goods, facilities, services, as well as advertising and in this sense it involves desire and culture as much as it does products and services.

It is of utmost importance that the design of spaces and communication for this unique cultural heritage site should reflect the place that it holds in our history and in the imagination of the millions of visitors who come here every year. A sustainable approach through participation of all stakeholders that meets the need of local community and visitors is very important.

The task ahead is very necessary, though arduous. If we let our heritage which has guided the means of livelihood for generations perish with the winds of globalization, it will leave future generations culturally impoverished.

It is my hope that the National Institute of Design’s recommendations towards safeguarding and protecting the unique values embodied within the built and intangible cultural heritage of Taj Ganj are carried forward in the spirit in which they are formulated.

Pradyumna Vyas Director, National Institute of Design May 2011

OverviewThe aim of this report is to build an approach for the development of the Taj Ganj area to benefit not only the visitors who flock there from all over the world and India in millions every year, but also the residents who are part of the living cultural heritage of the Taj Mahal. The strategy employed is one of promoting heritage based development through sustainable tourism by linking the Taj Mahal to its historic setting of the four Katras in Taj Ganj.

This report presents an overview of the existing environment in Taj Ganj and specifically the historic Katras with their proud traditions and story of the builders, craftsmen and caretakers of the Taj Mahal. The unique syncretic ethos of the Katras is seen in the built heritage of the Mughal and later structures as well as intangible cultural heritage of crafts, cuisine, leisure sports, fairs and festivals that is practiced even today. This has been severely affected by the pressures of livelihood and tourism expansion in the past decades.

It is essential for the local authorities to re-establish the connection between the historic setting and monument to revitalize the area through knowledge-based tourism that can be a catalyst of growth and contribute to local development. Taj Ganj, although not unique in their built character which can be observed in the Mughal period areas of other important cities like Delhi as well, but are unique in their relationship to the Taj Mahal which has affected their built character and cultural flavour right from the time they were built. Even with their diminished aesthetic value and compromised integrity the Katras historical, associational and evidential (including the multiple layers) value remains quite high.

Through the research that was carried out, it was found that there is an urgent need to plan for upgradation of basic and socio-economic infrastructure that can support and help build tourism infrastructure. This will eventually lead to better quality visitor experience. Documentation and heritage listing are essential tasks that need to be carried out for safeguarding the fast disappear-ing living cultural heritage of Taj Ganj, including the built environment. The original character of the Katras which served as caravanserais for travelers and visitors though in a degraded condition needs to be urgently evaluated and a plan should be out in place to protect this historic built environment. cultural heritage should be promoted through heritage trails and used as an economic drivers for community based tourism. It is also important to create a heritage value system where the local community has incentive to maintain and conserve the built heritage environment.

The main recommendation of this report is to work towards a Masterplan for,a) Modernization of infrastructure, b) Building sustainable heritage based livelihoods, c) Conservation of living cultural heritage, d) Creating unique visitor experiences

The masterplan needs to be arrived at though a process of consultation, partici-patory planning and public monitoring and evaluation that will involve not only the local and central government agencies, but also Taj Ganj community and other experts.

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

Project Team

Project Head Tanishka Kachru

Lead Researcher Sumegha Mantri

Field Researchers Vineet Diwadkar, Mayank Loonker, Hridayshri Das, students of 2nd and 3rd year GDPD Exhibition design and students of 1st year PGDPD New Media Design.

Consultant, Heritage Conservation Shabbir Khambaty

Documentation Sumegha Mantri, Vineet Diwadkar, Dhruv Jani

Document Design Sumegha Mantri

Project Administration TG Shaikh, Naresh Nagar

AcknowledgementsPradyumna VyasPraveen NaharDr Jignesh KhakharAvaneesh AwasthiAnoop Kumar SrivastavaDeepti VatsID DwivediDistrict Magistrate CommissionerCUREAmbar Vishal, Sankalp, AgraAjay Nath, Historian

Special ThanksThanks to Abhinav Jain, Ahwini Vashisht, Ajay Nath, Amiruddin Qamar, Anjuman Qamar, Arora, Collector Singh, Ibrahim Zaidi, Kavita Tiwari, Sandeep Arora, Shahnawaz Beg, Syed Munawar Ali, Tahiruddin Tahir for sharing valuable information and insights. A special thanks to all community members of Taj Ganj of Agra, including the mischievous children and the women who were immensely hospitable and answered all our questions patiently throughout.

4. Cultural heritage4.1 Unesco Definition4.2 Festivals and cultural practices

4.2.1 Religious festivals 4.2.2 Cultural festivals 4.2.3 Tourist festivals 4.2.4 Cultural practices

4.3 Traditional craftsmanship

5. Recommendations and Findings5.1 Vision Statement5.2 Looking Forward

5.2.1 Recommendations5.2.2 Opportunities5.2.3 Phasing an Action Plan

6. References

7. Appendix 17.1 International Standards7.2 Periodic reporting to UNESCO7.3 Legal Documents7.4 Community Representations7.5 Other Reports7.6 Field Notes7.7 Posters

Contents1. Introduction1.1 Project Brief

1.1.1 Background1.1.2 Aims and Objectives

1.2 Approach & Methodology1.2.1 Approach 1.2.2 Research Methodology

2. Infrastructure2.1 Basic Infrastructure

2.1.1 Water and Sanitation2.1.2 Electricity

2.2 Socio-economic Infrastructure2.2.1 Public Spaces2.2.2 Accessibility2.2.3 Health and Safety2.2.4 Livelihood2.2.5 Education2.2.6 Housing

2.3 Tourism Infrastructure2.3.1 Linkages and Transport2.3.2 Communication2.3.3 Facilities & Amenities2.3.4 Security

2.4 Governance Infrastructure

3. Built heritage and Environment3.1 Unesco Definition3.2 Unprotected Architectural Heritage of Taj Ganj 3.3 Historic Architectural Features3.4 Historic Spatial Configurations

3.4.1 Spatial Configuration of Public Spaces3.4.2 Spatial Configuration of Domestic Spaces3.4.3 Layering of Architectural Styles

1. Introduction1.1 Project Brief

1.1.1 Background1.1.2 Aims and Objectives

1.2 Approach & Methodology1.2.1 Approach 1.2.2 Research Methodology

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Fig:1.1.1c Google map of Taj Mahal and Taj Gunj, Agra overlaid with historical map of Taj Mahal complex and the four Katras.

Fig:1.1.1a Taj Ganj, Agra, Uttar Pradesh - The geographical context

Fig:1.1.1b Map of Agra, made for the Maharaja of Jaipur, 1720’s. Highlighted is the taj complex, with the four Katras

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1.1 Project Brief

1.1.1 Background

The specific area under consideration within Taj Ganj extends from Purani Mandi Chowk, the Western edge of Taj Ganj to Kutta Park, a central node leading directly to the South Gate (less used entrance) and linking to East Gate as well as West Gate entrances to the Taj Mahal.

The Taj Ganj market aligned on axis with the southern entrance gate of the Taj complex once served as a vital part of the entire complex. This bazaar was a shopping district in the 1640s, but lost its prominence by the 1650s due to a decline in trade. It was still functioning when the first colonial travelers arrived in the region. The Taj Ganj area leads to the southern gate (Sidhi or Sirhi Darwaza) into the forecourt (jilaukhana) of the Taj Mahal complex. Due to the natural gradient of the site, which slopes toward the riverbank, the Southern gate lies 2.4 m above the ground elevation of the jilaukhana itself. Two bazaar streets begin at the east and west gates and lead to the jilaukhana. Formerly an integrated part of the complex, these bazaars contributed financially to the maintenance of the mausoleum. The bazaars consist of individual rooms (hujra) along an arcaded verandah of multi-cusped arches that are supported on slender columns. A few structures have facades with distinctly Mughal details and the use of Mughal bricks is a clear testimony of their age. This is the area where stone craftsmen were camped during the building of the Taj Mahal in the 17th century. After 22 years of working on the Taj Mahal they settled here and many of the current residents are known to be direct descendants of these people – they are the Living Heritage of the Taj Mahal.

Most dwellings have shop-fronts selling souvenirs, refreshments and other tourist focused activities. The budget hotels in the area have roof-top restaurants with direct views of the Taj Mahal.It is quite clear that none of the residents can be displaced from the area.

1.1.2 Aims and ObjectivesNational Institute of Design initiated a 2 month research period towards preparing an approach paper that gives recommendations towards making the Taj Gunj area accessible and enabling tourists to enter the Taj Mahal complex through the South Gate.The research goal was to generate a design brief through a participatory process between the researchers and Taj Gunj residents, traders (and their associations), government agencies (U.P. Tourism, Agra Development Authority and ASI). The research methodology included holding workshops with the stakeholders to understand their aspirations and create a dialogue towards a sustainable plan. This research aims to understand the social, cultural and physical workings of Taj Ganj and to frame recommendations towards planning for an improved visitor experience that benefits local community and protects the living cultural heritage of Taj Ganj.

KATRA OMAR KHAN

KATRA FULEL

KATRA RESHUM

KATRA JOGIDAS

= +

Historic map of the Taj Complex

Present boundary of the Taj Complex

Area of Study

Fig:1.1.1c Google map of Taj Mahal and Taj Gunj, Agra overlaid with historical map of Taj Mahal complex and the four Katras.

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1.2 Methodology

1.2.1 Approach There is a clear need to enhance the access and overall tourist experience within Taj Gunj and upgrading habitat conditions for the residents, shop owners and other stakeholders. The goal of improving access and improving the experience of this historic area needs to be based on a thorough understanding of the current situation. This understanding needs to be integrated with a participatory process to enable community development and work towards building sustainable livelihoods for the local community. Participatory process means involving stakeholders at all stages of the project, including vital decision making right from the pre-planning and planning stages through all the phases of implementation, monitoring, evaluation and post-project sustenance.

While there are many possible definitions of sustainable livelihoods, the Development Alternatives (DA) approach encompasses activities intended to help economically disadvantaged members of society meet their daily subsistence needs in a manner that is dignified, locally appropriate, and environmentally sustainable.

1.2.2 Research Methodology The principal researchers have undertaken 3 separate visits to the focus area of the study in TajGanj from the beginning of the project in November 2010. The data collected during the field research was done with a view to generate a design brief through a participatory process between the NID research team and TajGanj residents, traders (and their associations) and Government agencies which included conducting interviews, observations, focus group discussions, drawing, photography and videos. The analysis of the entire process was started after concluding the field research on 30th December 2010.

“The term community development connotes the processes by which the efforts of the people themselves are united with those of governmental authorities to improve the economic, social and cultural conditions of communities, to integrate these communities into the life of the nation and to enable them to contribute fully to national progress (United Nations Department of Economic and Social Affairs, 1960: 1). Sanders (1958: 406) has suggested that it be viewed as a process, as a method, as a programme, or as a movement. As a process, it focuses on changes in social relations. People of a community may be accustomed to having their decisions made by a few leaders within or outside the community. But community development, viewed as a process, involves encouraging people to make their own decisions about matters of common concern. It is a process of change in their outlook and attitude.”

J.Z. Thudipara, Urban Community Development, 2nded, Rawat publication, Jaipur, 2007, 40-41.

OBSERVATIONS AND NOTES PHOTOGRAPHS VIDEOS FOCUS GROUP DISCUSSIONSINTERVIEWS

FIELD STUDY AND ANALYSES

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We started looking at the four Katras – Katra Omar Khan, Phulel, Reshum and Jogi Das, and finally looked at the two closest to the Taj Mahal in more detail as after a preliminary survey they seemed to have more evidence of historic structure and character

Ethnography and the Phenomenological Approach

Phenomenology is a theoretical viewpoint that advocates the study of direct experience taken at face value: and one which sees behaviour as determined by the phenomena of experience rather than by external, objective and physically described reality. (Cohen and Manion)

Phenomenology focuses on the primacy of subjective consciousness. Each situation is unique and its meaning is a function of the circumstances and the individuals involved. Humans always make meanings of their experience of the world; phenomenology seeks to understand the “meaning” that is important to human beings in a situation or context. It is primarily interested in how groups of people construct, express, and communicate meaning as they engage with the world and with one another.

Phenomenology involves the study of the lived experience or life world of actors in the settings under analysis in terms of the meanings that the actors have constructed of their experiences. The researcher is not independent of what is being studied, but is an intrinsic part of it. The researcher seeks to understand phenomena in depth, in terms of the meaning held by actors in the situation under study. The researcher seeks answers to questions of What, Why, and How. People cannot be understood outside of the context of their ongoing relationships with other people or separate from their interconnectedness with the world – Clarkson.

Drawing methods are used as a way to understand spatial configurations and the way that people inhabit them (Fig 1.2.2a)

PARTICIPATORY OBSERVATIONS

A Sketch of the South Gate Area Medium: Stabilo Pen, Water Colour

Fig:1.2.2a Sketch of the South Gate street, lined with shops and bustling with activity.

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2. Infrastructure2.1 Basic Infrastructure

2.1.1 Water and Sanitation2.1.2 Electricity

2.2 Socio-economic Infrastructure2.2.1 Public Spaces2.2.2 Accessibility2.2.3 Health and Safety2.2.4 Livelihood2.2.5 Education2.2.6 Housing

2.3 Tourism Infrastructure2.3.1 Linkages and Transport2.3.2 Communication2.3.3 Facilities & Amenities2.3.4 Security

2.4 Governance Infrastructure

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

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

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

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

the idea of limitations imposed by the state of technology and social organization on the environment’s ability to meet present and future needs.”1

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

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

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

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

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

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Fig. 2.1.1a Drinking water in earthern pots, a community initiative.

Fig. 2.1.1b Drinking water tank, a community initiative.

Fig. 2.1.1c Drinking water can (20L) used by the residents of Taj Ganj for their daily consumption

Fig. 2.1.1d Packaged drinking water (1L) catering to the tourist demands.

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2.1.1 Water and Sanitation

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

~ The Monitoring Committee Report. 13381/84

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

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

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

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

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

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

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

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

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

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

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

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Fig. 2.1.1e Public urinal near the police station. It is unclean and gives off an offensive stench.

Fig. 2.1.1f. A man using the space inbetween two buildings as a urinal

Fig. 2.1.1g Signage at a hotel toilet saying it is accessible only to its customers

Fig. 2.1.1h Mobile public toilet at the east gate.

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North

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

Portable Toilets

Pay and UseToilet

Pay and Use Toilet

Drinking WaterMunicipal Water PumpsSewer DrainsPay and Use Toilets

Fig. 2.1.1p. Map of the public drinking water and sanitation system in Taj Ganj.

Male Urinals

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Sewerage Infrastructure

Sewage, Sullage, Storm Water Drains

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

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

North

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

Portable Toilets

Pay and UseToilet

Pay and Use Toilet

Drinking WaterMunicipal Water PumpsSewer DrainsPay and Use Toilets

Fig. 2.1.1i Drain from Katra Omar Khan opening near the west gate entrance Fig. 2.1.1j Open drains line the houses in the katras carrying waste water and sometimes even sewage.

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Solid Waste Management

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

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

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

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

Fig. 2.1.1k. Municipal worker collecting solid waste from households and the street

Fig. 2.1.1l All the solid waste is collected in the large bins at the Tanga Stand.

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Fig. 2.1.1m Indigeneous architectural feature for disposing kitchen waste. Found in most houses in the Katras

Fig. 2.1.1n Kitchen waste in the plastered brick receptacle outside the house.

Fig. 2.1.1o. The disposed waste eaten by passing animals : dogs, cats, cows, buffaloes.

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Issues

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

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

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

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

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

Fig. 2.1.1q. Diagram depicting the passage of water through Taj Ganj

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Packaged water

Tanker

Municipal Water Supply

Borewell

Cleaning\ Bathing

Toilet

Cook\ Drink

Gutter

Septic Tank

Yam

una

Water In Water Usage Water Out

2.1.2 Electricity

Access to electricity

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

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

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

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

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

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N

This map is a graphical representation and is not to scale

Overhead Street LightingElectric TransformerPrimary Tourist Circulation

Fig. 2.1.2a. Map of street lights and transformers in Taj Ganj

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Fig. 2.1.2b. Exposed overhead wiring and dilapidated state of street light. West gate road, Katra Omar Khan. Fig. 2.1.2c. Exposed overhead wiring is hazardous and also spoils the visual landscape. Katra Phulel gate.

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Fig. 2.1.2e. Solar powered unaesthetic street light at Kutta park. Fig. 2.1.2e. Street lights at the East Gate road.

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Back-up energy sources

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

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

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

Issues

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

2. Electric Transformers have been insensitively placed in valuable public space, making the spaces unusable. (add pic of Kutta Park)

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

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

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

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Fig. 2.1.2f

Fig. 2.1.2g

Fig. 2.1.2h

Fig. 2.1.2i

Fig. 2.1.2j

Fig. 2.1.2f: Wood fuel sold in front of the Katra Phulel Darwaza

Fig. 2.1.2g: Electric transformer at the East Gate road.

Fig. 2.1.2h: Generator near Kutta Park

Fig. 2.1.2i:Transformer and exposed

overhead wiring at Kutta park - hazardous and creating visual clutter

Fig. 2.1.2j: Generator in a house

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

According to a survey conducted by the Indian Council of Social Science Research (ICSSR) in 2010, inadequate socio-economic infrastructure is the major cause for the backwardness of Muslims in 90 districts. In its interim report submitted to the Union Ministry for Minority Affairs, the ICSSR said that lack of access to educational institutions, low literacy rate among parents and poor implementation of the Integrated Child Development Services Scheme (ICDS), besides poor participation of Muslims in the professional and managerial cadre, led to their backwardness. ~TheHindu,June23,2010

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

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

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

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

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

Fig. 2.2.1a. Overhead view of the street leading to Dakhini Darwaza

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Fig. 2.2.1b. Overhead view of the main node, Kutta park - unclean, no amenities and green cover, overhead wires add to the visual clutter Fig. 2.2.1c. Poor contidion of street lights

Fig 2.2.1d Kutta Park - transformer, overhead electricity wires and hidden directional Signage.

Fig. 2.2.1e.Kutta Park, the main node connecting being used as a parking area for cycle and auto rickshaws.

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Fig. 2.2.1i. Tourists near the West Gate of the Taj Mahal. Lack of proper places for tourists to sit.

Fig. 2.2.1f Drinking water in Taj Ganj Fig. 2.2.1g Fig. 2.2.1h

Fig. 2.2.1g, h: Due to an erratic electric supply, people are forced to keep generators. This results in noise and pollution and adversely affects the quality of public space. The unreliability of this resource also results in ‘defensive spending’ by the people of Taj Ganj, thus increasing their cost of living

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Fig. 2.2.1i Aerial view of the four Katras of Taj Ganj. Note the lack of green cover in the area.

30 Fig. 2.2.2a Kutta Park - in the center of Taj Ganj - the main access node to the South Gate of the Taj Mahal.

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

Local transport

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

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

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

Pedestrian Mobility

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

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

Fig. 2.2.2b Lack of pedestrian footpaths and cars passing through the narrow streets often push pedestrians towards/into the open drains

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North

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

RickshawsRickshaws

Rickshaws

TongaRickshaw Stand

Animals

Two Wheelers

Two Wheelers

Parking AreaParking Along StreetPolice ThanaCISF Security Barricade

Fig. 2.2.2c Map of Taj Ganj showing the security barricades, parkings and vehicular access.

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Fig. 2.2.2e Fig. 2.2.2d Auto rickshaws create a traffic jam near Kutta Park.

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2.2.3 Health & Safety

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

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

Health HazardsOpen drainage and urinals pose a serious health hazard by spreading infections and restricting mobility . Exposed electrical wiring is a serious hazard in public spaces, “cite case of Kutta Park electrical fire from PO”

Fig. 2.2.3a Open drains lining the streets throughout Taj Ganj are a health hazard.

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Fig. 2.2.3b Ambulance at the East Gate

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2.2.4 Livelihood

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

Fig. 2.2.4a Mr. Shamshuddin is a Licenced Guide. Fig. 2.2.4b People make a living out of selling small souvenirs. Their persistence often harasses the tourists.

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Fig. 2.2.4c A leather craftsman in Katra Omar Khan with his shoes.

Fig. 2.2.4d Marble souvenir shop on the South Gate street. Fig. 2.2.4e A pachchekar showing his fine inlay work. In the background, his karkhana and craftsmen working.

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2.2.5 Education

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

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

1.Nagar Nigam Inter College (for boys)2.Nagar Nigam Girls High School

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

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

Fig. 2.2.5a

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Fig. 2.2.5b

Fig. 2.2.5c Fig. 2.2.5d

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2.2.6 Housing

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

A hierarchy of spaces can be seen in use in the traditional way of living which can be observed even today. Use of spaces like courtyards, terraces, verandahs and open kitchens is vital to preserving traditional ways of living. These also serve as the lungs of the house in dense and unplanned development. (see Fig 2.2.6b)Basic services like sanitation, water supply, electricity, and solid waste need upgradation and systemitization.

Fig. 2.2.6a A well kept traditional badshahi/ hujra room with its domed cieling.

Fig. 2.2.6b Terraces, courtyards and verandahs make the densely packed Taj Ganj area porous.

Fig. 2.2.6c A traditional terrace with its kabootar khana, and pigeons

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Fig. 2.2.6e Spaces allow for activities. Ladies making papad in the open. Fig. 2.2.6d Traditional layout of space - koocha: small private street with houses opening onto it.

Fig. 2.2.6f Children in front of their house in Katra Omar khan. Domestic Goats tied at the entrance.

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Fig. 2.2.6g A traditional house with a courtyard, arched entrance, red sandstone flooring and kakkaiya brick walls. Lack of a proper water supply forces residents to store water in containers as seen.

Fig. 2.2.6h An open kitchen

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

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

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

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

Issues

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

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

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

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

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

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Fig. 2.3.2a Fig. 2.3.2b

Fig. 2.3.2c Fig. 2.3.2d

Fig. 2.3.2e Fig. 2.3.2f Fig. 2.3.2g

Fig. 2.3.2a,b: Cycle and Auto rickshaws in Taj Ganj.

Fig. 2.3.2c,d: Animal driven vehicles

Fig. 2.3.2e,f,g: Battery operated tourist taxis.

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2.3 Tourism Infrastructure

2.3.1 Linkages and Transport

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

Local Public TransportFor local bus services, refer to section 2.2.2

Tourist taxisCNG vehicles of various types operate in the East gate and West gate areas, but do not penetrate inside Taj Ganj, or towards South gate. See Fig.2.3.2e, f,g.

Autorickshaws and cycle-rickshawsAutorickshaws are used by low-budget tourists to get around Taj Ganj and the rest of Agra, whereas cycle-rickshaws are use in and around Taj Ganj itself. Tourists often use thest to get to and from the parking areas. See Fig.2.3.2a,b.

Animal-driven vehiclesHorse carriages and camel carts operate as a novelty ride for tourists in the East and West gate areas and can be seen passing through Taj Ganj as well. These have developed as an alternative to motor driven vehicles, but come with their own problems. See Fig.2.3.2c,d.

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2.3.2 Communication

Tourist information

Information brochures and maps that are currently available do not give any information about Taj Ganj, and neither do they provide a walking map of Taj Ganj. Fig. 2.3.3d, g, h illustrate this.

Way finding and information Signage is very basic, has poor visibility and does not provide any information about the heritage of Taj Ganj. See Fig 2.3.3a, b, c and h.

Museums, exhibitions and interpretation centres

The Shilpgram complex located on the Fatehabad road, about 1 km from the East gate of the Taj Mahal complex, serves only 35% of the tourists visiting the area. It does not give any information about Taj Ganj. See Fig 2.3.3i.

The Taj Museum does not give any information about Taj Ganj and its cultural heritage and is accessible only on entering the Taj Mahal complex. See Fig 2.3.3k.

Exhibitions and cultural programs held during the yearly Taj Mahotsav do not have any strategy for branding and marketing of crafts and arts of Taj Ganj. Fig 2.3.3j aptly shows this.

Fig. 2.3.3i

Fig. 2.3.3k Fig. 2.3.3j

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Fig. 2.3.3a

Fig. 2.3.3b Fig. 2.3.3c Fig. 2.3.3e

Fig. 2.3.3a

Fig. 2.3.3d

Fig. 2.3.3f

Fig. 2.3.3g

Fig. 2.3.3h

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2.3.3 Facilities & Amenities

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

Public toilets and Drinking WaterThe West gate area has paid toilets inside the ITC restaurant, East gate has a set of mobile toilets about a 100m distance (next to security barricade) on the Fatehabad road and in the Shilpgram complex, and South gate has no provision for public toilets or drinking water outside the gate. Packaged drinking water, in the form of factory-sealed 1 litre disposable plastic bottles from major brands, is sold primarily to hotels, restaurants and small shops for final sale to tourists for approx. Rs/ 12 – Rs/ 15 per bottle. Many of these bottles are discarded in the street following consumption. Free Drinking water is only available inside the Taj complex.

Emergency medical careNo ambulance service is available in Taj Ganj area due to access and security issues.

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

An air-conditioned fully equipped ambulance van was handed over to the state health department, by the divisional commissioner Sudhir M Bobde, to be stationed at the Taj Mahal’s eastern gate. The van has been arranged by the Agra Development Authority, and costs around `15 lakhs. On November 25 a Mumbai tourist Syed Sultan collapsed at the Taj gate but since no medical help was at hand, family members alleged delay in treatment cost him his life. In the past six months there have been several cases of injuries, tourists slipping and falling down. Each time there was a demand for medical help which could not be provided promptly.The Taj Mahal is visited by 10 to 15 thousand tourists daily.However, tourism industry leaders expressed doubts saying the local health department already has several ambulances lying in the backyard at the district hospital. “It would have been better if the local NGOs like Help Agra had been given the responsibility,” said hotelier Surendra Sharma. Mukesh Jain, of Help Agra told Agratoday.in “yes we had approached the ADA to let us run the service but they showed no interest. We have a fleet of ambulances including an ICU Van and we are giving excellent backup service to the city, at the most affordable rates. A central control room monitors the movement of these ambulances and a helpline number is available round the clock.”

Fig. 2.3.4a

Fig. 2.3.4b

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North

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

RationShop

Clinic or ChemistCommunity AmbulancePolice ThanaLodgingRestaurantPhotography StudioSTD/PCO/ISD Telephone BoothsInternet & Computer AccessATM/Bank/Money ChangersPost O�ce & Drop Box

Fig. 2.3.4c Map of tourist facilities at Taj Ganj

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NorthScale

Taj GunjPolice Thana

Vehicular barrier from Kutta Park to W. gate

Barrier at Kutta park for the S. Gate entrance

The Long queue at the east gate

Vehicular Barriers from Kutta Park to East Gate

Fig. 2.3.5a

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2.3.5 Security

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

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

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

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

development and marketing of of tourist attractions and heritage trails in taj Gunj

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

4. Apathetic security personnel5. Under-developed amenities; no benches, poor light, water, toilets

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

- field notes of the team

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

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

- field notes of the team

10. Under-utilization of new media for positive image-building11. Poor quality information about Taj Ganj on internet.12. Overall poor quality of visitor experience

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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2.4 Governance Infrastructure

UN-HABITAT is proposing the following definition of governance:

“Urban governance is the sum of the many ways individuals and institutions, public and private, plan and manage the common affairs of the city. It is a continuing process through which conflicting or diverse interests may be accommodated and cooperative action can be taken. It includes formal institutions as well as informal arrangements and the social capital of citizens.” 1

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

Characteristics of good governance 2

1. http://www.unhabitat.org/content.asp?typeid=19&catid=25&cid=2097 on 16 February 20112. http://www.gdrc.org/u-gov/escap-governance.htm on 16 February 2011

Issues 1. Taj Ganj residents currently feel they have no stake and representation in

the decisions that affect their living environment and livelihoods.

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

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

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3. Built Heritage and Environment3.1 Unesco Definition

3.2 Unprotected Architectural Heritage of Taj Ganj

3.3 Historic Architectural Features

3.4 Historic Spatial Configurations3.4.1 Spatial Configuration of Public Spaces

3.4.2 Spatial Configuration of Domestic Spaces

3.4.3 Layering of Architectural Styles

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

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3.1 UNESCO Definition

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

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

groups of buildings: groups of separate or connected buildings

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

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

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

3.2 Unprotected Architectural Heritage of Taj Ganj

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

The four Katras have undergone incremental changes over time and currently include structures which are over 100yrs old, having distinct architectural and cultural value, that have merged into this heritage landscape of the Katras. The 4 Katras still have their original names- Katra Omar Khan (Market of Omar Khan); Katra Fulel (Perfume market); Katra Resham (Silk Market); and Katra Jogidas. Katra Omar Khan seems to be the best preserved with several badshahi’s surviving and it has the most intact gate. All the gates are protected by the Archaeological Survey of India.

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Fig 3.2c. Katra Fulel gate is one of the better and bigger of the gates. The new structures touching the gate are in complete violation and the unorganised space around it blocks the sight-lines and character. This is one of the structures protected by ASI within Taj Ganj.

Fig 3.2b. Katra Omar Khan gate. It is by far the most well kept gate. It is protected by the ASI, but insensitive paving and lack of maintainance has taken away its character

Fig 3.2d.Katra Jogidas gate is the simplest in character. The darwaza stands bare in neglect having almost lost its plaster and cladding completely . This is one of the structures protected by ASI within Taj Ganj.

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Fig 3.2e. Katra Reshum Gate.

Fig 3.2f. Dakhini Darwaza - on a direct axis to the South gate of the Taj Complex. Hawkers, hoardings and parking have infringed on this gate. Even though they are protected by ASI there seems to be total disregard in the care and preservation of these important monuments.

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3.3 Historic Architectural Features

The main visual characteristics of the area are,

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

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

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

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

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

Fig 3.3a Constructed out of Khisht – I – Puktha ( baked bricks ) these domed Hujras are now just a remnants of its earlier self. Most of these sarais are lost and whatever remaining has been added to over the centuries and exist in dilapidated condition.

Fig 3.3b Some of the additions date back to over many centuries forming an incremental heritage . They lend a distinct character with Jharokas sup-ported on decorative stone brackets , as well as multi cusped arches being some of the added architectural features.

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Fig 3.3c Use of wooden beams is unique, and though probably nor original, it adds to the architectural variety of the heritage structures.

Fig 3.3d A beautiful mughal arched entrance vault with multi cusped arch front façade frames an entry to a katra residence.

Fig 3.3e Large sandstone slabs street paving, much of which is replaced with unsympathetic cement surfacing.

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3.4 Historic Spatial Configurations

3.4.1 Spatial Configurations in public spaces

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

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

Fig 3.4.1a Visual representation of the Katra Jogi Das, showing the built fabric and scale.

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Fig 3.4.1b.

Fig 3.4.1d.

Fig 3.4.1c.

Fig 3.4.1e.

Fig 3.4.1b Transition of space from the public to the private is marked by courtyards.

Fig 3.4.1c Traditional terrace space with kabootar khanas. These terraces are used for kabootar baazi everyday.

Fig 3.4.1d, e Gallis and koochas.

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toilets & washroom

verandaterrace

living room

room with badshai

Traditional Badshahi

3.4.2 Spatial Configuration in Domestic spaces

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

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

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

Fig 3.4.2a A traditional badshahi house. Layers added to the original hujra rooms with the passage of time, and as per the

needs of its inhabitants

Fig. 3.4.2b

Fig. 3.4.2c, d Fig. 3.4.2e

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Fig. 3.4.2b

Fig. 3.4.2c

Fig. 3.4.2d

Fig. 3.4.2e

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3.4.3 Layering of architectural styles

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

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

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

Fig 3.4.3a Semicircular columns and double layered semicircular arches form a beautiful shopfront. Built out of old flat bricks with chuna plaster with red sandstone chajja. Such built fabric adds to the character of the layered built heritage of Taj Ganj.

Fig 3.4.3b A century old 3 storey haveli type structure lends to the heritage character of the place.

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open drain

road

shop

terrace

otla

cortyard

toilets and washroom

water tank

veranda

living spaces

Fig 3.4.3c A house showing different architectural styles layered with time

Fig 3.4.3d A sectional view of a typical two storey structure within the katras.Due to the dense wall to wall development the house mainly derives its light and ventilation from the front façade and internal courts. The courts and terraces also from the main lungs of the house with the activity oriented around these spaces.

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

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

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Issues

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

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

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

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

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

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

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

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

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

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

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

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4. Cultural Heritage4.1 Unesco Definition

4.2 Festivals and Cultural Practices 4.2.1 Religious festivals 4.2.2 Cultural festivals 4.2.3 Tourist festivals 4.2.4 Cultural practices

4.3 Traditional Craftsmanship

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4.1 What is Intangible Cultural Heritage?

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

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

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

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

• Performing arts

• Social practices, rituals and festive events

• Knowledge and practices concerning nature and the universe

• Traditional craftsmanship.1

1. Source: http://www.unesco.org/services/documentation/archives/multimedia/?id_page=13&PHPSESSID=99724b4d60dc8523d54275ad8d077092 (Feb3, 2011) Fig. 4.1a

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4.2 Festivals and Cultural Practices

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

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

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

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

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

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

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

Muharram is the month of mourning in Islam. The end of the ten days of mourning is marked by loud drumming with great gusto by young men and boys on the streets of Taj Gunj. The instrument is called the ‘Dhaul’ by the local people. They make their own drums from wood and goat skin. Each drum costs about Rs. 400. In the evening, there is a larger gathering of drummers, music and people at Lohamandi, (fig4.2.1a, vid4.2.1a, b). This is not a cultural practice that was originally present, but has evolved over the last few years.

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

Fig 4.2.1a: End of Muharram at Lohamandi

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4.2.2 Cultural Festivals

Cultural festivals are social festive events that have developed over generations. These festivals transcend religion and are usually community based. These events grow out of a shared history, and reflect the community beliefs, rituals, practices and knowledge. Cultural festivals embody in them, the spirit of a community. The syncretic ethos of TajGunj is best reflected in the many cultural festivals celebrated here – The annual Urs, Nazir BasantMela, KulKul, SheetlaMela, SharadPurnimaMela, DussheraMela and the JainiMela.

Urs

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

“Urs celebrations are still held annually at the TajMahal for Shah Jahan and MumtazMahal on the anniversary of the emperor’s death, 26 and 27 Rajab, the seventh month of the Muslim calendar” 1

Not only is this event related to the history of the place, but it is also related to the personal histories of those living here. Mr.Tahir-ud-din Tahir, who is the president of the committee that organizes the annual Urs, belongs to the family of khadims, who were historically the caretakers of the TajMahal tombs2.

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

1 Koch (2006) page 229.2 Koch (2006) page 118.

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

Fig4.2.2a: The chadar offered at the Urs, as a secular fabric.

Fig4.2.2b: The annual Urs is organized by the local community. A poster in the local language on the wall.

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Nazir Basant Mela

The NazirBasantMela is celebrated every year on BasantPanchami, in the memory of the 18th century local Urdu poet MiyaNazirAkbarabadi. The event (Fig 4.2.2c,e) takes place in Nazir Park, near MalkuGali in TajGunj, which also houses the grave of MiyaNazir. (Fig4.2.2.d)

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

Miya Nazir Akbarabadi was born in Delhi in the early 18th century, and later migrated to Agra. He wrote in Urdu, and his poems were about everyday life, and the dilemma of the common people. The simple subjects made his poems popular among people3. Some of his poems have been translated to Hindi, and have been published in books4. They have also found their way into school education, and are being formally taught.

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

3. For more, see - http://www.urduwriters.com/category/indian-writers. Date of access: Feb3, 2011.4. For books on MiyaNazir’s poems, see: http://www.flipkart.com/nazir-akbarabadi-prakash-pandit-hindi-book-8170285038

Fig. 4.2.2c Nazir Basant Mela at Nazir Park

Fig. 4.2.2d People at Miya Nazir Akbarabadi’s grave.

Fig. 4.2.2e Participants at the Nazir Basant Mela.

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KulKul Mela

The KulKul Mela is the annual pigeon flying competition, held on the 25th

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

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

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

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

Fig. 4.2.2f At the KulKul festival.

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4.2.3 Tourist Festivals

Taj Mahotsav

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

Fig. 4.2.3a Poster of the Taj Mahotsav at a hotel reception door. Fig. 4.2.3b During Taj Mahotsav at Shilpgram. Fig. 4.2.3c A Madhubani painter at her stall in the Taj Mahotsav.

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Fig. 4.2.3d School children waiting to enter the Taj Mahotsav.

Fig. 4.2.3e Ceramic wares at the the Mahotsav

Fig. 4.2.3f Traditional Mughlai food.

Fig. 4.2.3g The stage and its backdrop at the Taj Mahotsav

Fig. 4.2.3h Craft products from all over the country.

Fig. 4.2.3i Stalls at Shilpgram

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4.2.4 Cultural Practices

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

MiyaNazir’s poetryMiyaNazirAkbarabadi was an 18th century, local Urdu poet (see 4.2.2). His poems were about everyday life and the dilemma of the common people. Many of his poems are formally taught in schools and people relate to his works. A few books of his works have also been published. His poetic expressions are often used by people in their daily conversations, and it is shared knowledge within the community of Taj Ganj.

Performance Arts, Quwalli singing, Drumming at Muharram

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

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

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

Fig. 4.2.4a Rooftop restautants with fantastic views of the monument in Taj Ganj.

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

Kabootar BaaziTwice every day, in the morning and in the evening, people in TajGunj hear the voices of people mixed with the sounds of pigeons in an almost musical synchronization (Aud4.2.4a). Pigeon flying is a traditional sport/entertainment, still actively practiced in this area. People nurture and feed their birds with great care. Just like breeds and varieties of pet dogs, there is local knowledge about the breed and varieties of pigeons, methods of training the birds, and the fine art of flying and calling them back. It’s a visual treat for the tourists and locals alike, to watch the pigeons flying from the terraces of the many restaurants and hotels in TajGunj. Besides this, the practice brings people of different communities together and gives them a shared identity.

Fig. 4.2.4b Domestic goats tied to the entrance of the house. Fig. 4.2.4d A child flying his pigeons during the daily Kabootar Baazi. Tradition passed down to the new generation.

Fig. 4.2.4c Pigeons back on the terrace after a Kabootar baazi flight.

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

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

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

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

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

Fig. 4.2.4e Guiding visitors has become a family occupation for many.

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4.3 Traditional craftsmanship

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

Fig. 4.4a Traditional Mughlai food. Fig. 4.4b Traditional sweets - petha.

Fig. 4.4d Traditional zardozi embroidery

Fig. 4.4c Leather work

Fig. 4.4e Marble inlay work. A souvenir shop on the South Gate Road.

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Issues

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

fast vanishing cultural practices and traditions of Taj Ganj.

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

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

Fig. 4.5a Knowledge of the community and its traditions rests with its oldest member, who will not be around for long. Its important to record, disemminate and transfer this knowledge to the new generations. In this picture, is the oldest licing memeber of Taj Ganj, Mr. Amir-ud-din, who resides with his family extending upto three generations after him in Katra Omar Khan.

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5. Recommendations and Findings5.1 Vision Statement

5.2 Looking Forward5.2.1 Recommendations5.2.2 Opportunities5.2.3 Phasing an Action Plan

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5.1 Vision StatementProtecting the syncretic ethos seen in the reconciliation of different beliefs and

union of communities in the historic Katras of Taj Ganj.

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

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

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

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

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5.2 Looking Forward

5.2.1 Looking forward: Recommendations

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

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

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

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

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

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

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

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

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

2.Improved infrastructure for local community:

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

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

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

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

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

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

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

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

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

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

initiative

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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5.2.2 Looking forward: Opportunities

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

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

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

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

Extract from interview with Hafeez Ahmad Pachhikar on 22.12.10

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

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

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

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

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

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

Extract from interview with Syed Izhaar Ali, Taj Ganj resident

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

Extract from conversations with Shaila Beg on 29.12.10

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Extract from interview with a tea stall owner on 20.12.10

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

Extract from interview with a souvenir shop owner on 22.12.10

I worked with Hamid, trying to lure customers. It was not easy and none of them listened to me. I realized that these shopkeepers have an eye for customers and know exactly who are the potential customers and will buy from them. In that way they are self-taught experts in reading body language. A group of East Asian tourists walked by, they were able to differentiate between Koreans and Chinese even though they are very similar in body language and features. The shopkeepers all knew a few basic words from their languages and used those to communicate and appear friendly. Fig. 5.2.2a Shop front notices in different language of a shop in Taj Ganj.

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Coping with

Language and communication

Cultural Heritage

Identity as descendant of taj builders Mughal Heritage walk

and CAP

Opportunities

Developing innovative tourism related activities and improved

support infrastructure

Recommendation

Action Plan

Identifying, safeguard-ing and managing heritage

resources

Improved infrastructure for local community

Craftsmanship

Promote responsible cultural tourism as a means of sustenance

of heritage resources

Who ?Taj Ganj community + local and central government agen-cies + experts = Special Taj Ganj Heritage Zone Group

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

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

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5.2.3 Looking forward: Phasing an Action Plan

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

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

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

6. References

References

Begley, Wayne (1979) “Myth of the Taj and a New Theory of its Symbolic Meaning,” Art Bulletin, vol. 6, Issue 1, p. 7.

Begley, Wayne and Desai, Z.A. (1989) Taj Mahal: The Illuminated Tomb: An Anthology of Seventeenth-century Mughal and European Documentary Sources. Cambridge, MA: Aga Khan Program for Islamic Architecture.

Clair, Robin P. “Narratives in the Old Neighborhood: An Ethnographic Study of an Urban Neighborhood’s Stories”. Qualitative Inquiry.12, 6.1244-1261.

Dayalan, D. (2009) Taj Mahal and its Conservation. Abhishek Prakashan, New Delhi.

English Heritage (2010) Understanding Place, Historic Area Assessments: Principles & Practice. English Heritage, London.

Franklin, Adrian (2010) City Life. Sage Publications, London.

Gole, Susan (1989) Indian Maps and Plans. Manohar Publications, New Delhi.

Judd, Dennis and Fainstein, Susan, eds. (1999) The Tourist City. Yale University Press, New Haven and London.

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

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

Koch, Ebba (2006) The Complete Taj Mahal and the Riverfront Gardens of Agra. Thames & Hudson, London.

Magnaghi, Alberto (2005) The Urban Village: a charter for democracy and local self-sustainable development. Zed Books, London and New York.

Nath R. (1997) Agra and Its Monuments. The Heritage, Agra.

Nath, R. and Nath, Ajay (2010) The Taj Mahal: History and Architecture. The Heritage, Agra.

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

Stierlin, Henri (2002) Islamic Art and Architecture. New York: Thames & Hudson.

Thudipara, Jacob Z. (2008) Urban Community Development, 2nd ed. Rawat Publications, Jaipur.

Tillotson, Giles (2008) Taj Mahal. Penguin, New Delhi.

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

UN-HABITAT (2008) State of the World’s Cities 2010/2011: bridging the urban divide. Earthscan, London, Sterling, VA.

Yanow, Dvora, How Built Spaces Mean: A Semiotics of Space

Drawings in ASI Library, Agra

Drawing no. T 14 Sidhi darwaza

Drawing no. T 18 Plan of Katras, 1959

Drawing no. T 32 Katra Jogidas

Drawing no. T 31 Katra Umar Khan

Drawing no. T 15 Katra Phulel and Kothis

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

Websites

http://www.archnet.org/library/sites/one-site.jsp?site_id=2136

“Taj Mahal.” World Monuments Fund Panographies. http://www.world-heritage-tour.org/asia/in/agraTajMahal/map.html.

Picture Credits

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

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

7. Appendix7.1 International Standards

7.2 Periodic Reporting to UNESCO

7.3 Legal Documents

7.4 Community Representations

7.5 Other Reports

7.6 Field Study Data

7.7 Posters

7.1 International Standards DocumentsICOMOS International Charter for the Conservation and Restoration of Monuments and Sites (The Venice Charter 1964).

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

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

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

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

7.2 Reporting to UNESCO by Government of IndiaPeriodic Reporting Exercise on the Application of the World Heritage Convention for Taj Mahal Complex, submitted in 2002.

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

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

7B. State of conservation reports of properties inscribed on the World Heritage List

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

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

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

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

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

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

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

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

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

7.5 Infrastructure ReportsTorrent Power Limited (2010) Project Report of Distribution

Network Upgradation around Taj Mahal.

7.6 Field study dataInterviews

Participant Observations

Focus group workshop

7.7 Posters

All documents are on the attached DVD.