Taj Ganj Taking Our Heritage Forward Rep

7/23/2019 Taj Ganj Taking Our Heritage Forward Rep

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TAJ GANJTaking Our Heritage Forward





A Report by

National 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, Agrais the one of the major tourism destinations in India with its unique Mughalheritage which produced the iconic Taj Mahal, which is as much a symbol forIndia as it is a universal symbol for love. The National Institute of Designconsiders it a pleasure to be able to contribute to the development of the TajGanj area which is an original part of the Taj Mahal complex.

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

It is of utmost importance that the design of spaces and communication forthis 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 hereevery year. A sustainable approach through participation of all stakeholdersthat meets the need of local community and visitors is very important.

The task ahead is very necessary, though arduous. If we let our heritagewhich has guided the means of livelihood for generations perish withthe winds of globalization, it will leave future generations culturallyimpoverished.

It is my hope that the National Institute of Design’s recommendationstowards safeguarding and protecting the unique values embodied within thebuilt and intangible cultural heritage of Taj Ganj are carried forward in thespirit 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 ofthe Taj Ganj area to benefit not only the visitors who flock there from allover the world and India in millions every year, but also the residents whoare part of the living cultural heritage of the Taj Mahal. The strategyemployed is one of promoting heritage based development throughsustainable tourism by linking the Taj Mahal to its historic setting of thefour Katras in Taj Ganj.

This report presents an overview of the existing environment in Taj Ganjand specifically the historic Katras with their proud traditions and storyof the builders, craftsmen and caretakers of the Taj Mahal. The uniquesyncretic ethos of the Katras is seen in the built heritage of the Mughaland later structures as well as intangible cultural heritage of crafts, cuisine,leisure sports, fairs and festivals that is practiced even today. This has beenseverely affected by the pressures of livelihood and tourism expansion in thepast decades.

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

Through the research that was carried out, it was found that there is an urgentneed to plan for upgradation of basic and socio-economic infrastructure thatcan support and help build tourism infrastructure. This will eventually leadto better quality visitor experience. Documentation and heritage listing areessential tasks that need to be carried out for safeguarding the fast disappear-ing living cultural heritage of Taj Ganj, including the built environment. Theoriginal character of the Katras which served as caravanserais for travelers andvisitors though in a degraded condition needs to be urgently evaluated and aplan should be out in place to protect this historic built environment. culturalheritage should be promoted through heritage trails and used as an economicdrivers for community based tourism. It is also important to create a heritagevalue system where the local community has incentive to maintain and conservethe 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 onlythe local and central government agencies, but also Taj Ganj community andother experts.

Note – Implementation of these recommendations is subjectto clearance from the Monitoring Committee of the SupremeCourt of India and the Ministry of Environment and Forest,Government of India. None of the recommendations requireresidents 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 andstudents 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 Vats

ID DwivediDistrict MagistrateCommissionerCUREAmbar Vishal, Sankalp, AgraAjay Nath, Historian

Special Thanks

Thanks 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 wereimmensely hospitable and answered all our questions patientlythroughout.





4. Cultural heritage

4.1 Unesco Defnition

4.2 Festivals and cultural practices

4.2.1 Religious festivals

4.2.2 Cultural festivals

4.2.3 Tourist festivals4.2.4 Cultural practices

4.3 Traditional craftsmanship

5. Recommendations and Findings

5.1 Vision Statement

5.2 Looking Forward

5.2.1 Recommendations

5.2.2 Opportunities

5.2.3 Phasing an Action Plan

6. References

7. Appendix 1

7.1 International Standards

7.2 Periodic reporting to UNESCO

7.3 Legal Documents

7.4 Community Representations

7.5 Other Reports

7.6 Field Notes

7.7 Posters

Contents1. Introduction

1.1 Project Brief

1.1.1 Background

1.1.2 Aims and Objectives

1.2 Approach & Methodology1.2.1 Approach

1.2.2 Research Methodology

2. Infrastructure

2.1 Basic Infrastructure

2.1.1 Water and Sanitation

2.1.2 Electricity

2.2 Socio-economic Infrastructure

2.2.1 Public Spaces

2.2.2 Accessibility

2.2.3 Health and Safety

2.2.4 Livelihood

2.2.5 Education

2.2.6 Housing

2.3 Tourism Infrastructure

2.3.1 Linkages and Transport

2.3.2 Communication

2.3.3 Facilities & Amenities

2.3.4 Security

2.4 Governance Infrastructure

3. Built heritage and Environment

3.1 Unesco Defnition

3.2 Unprotected Architectural Heritage of Taj Ganj

3.3 Historic Architectural Features

3.4 Historic Spatial Confgurations

3.4.1 Spatial Conguration of Public Spaces

3.4.2 Spatial Conguration of Domestic Spaces

3.4.3 Layering of Architectural Styles





1. Introduction1.1 Project Brief

1.1.1 Background1.1.2 Aims and Objectives

1.2 Approach & Methodology1.2.1 Approach1.2.2 Research Methodology



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

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



1.1 Project Brief

1.1.1 Background

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

The Taj Ganj market aligned on axis with the southern entrance gate of the Tajcomplex once served as a vital part of the entire complex. This bazaar was a shoppingdistrict 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. TheTaj 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, whichslopes toward the riverbank, the Southern gate lies 2.4 m above the ground elevationof the jilaukhana itself. Two bazaar streets begin at the east and west gates and lead tothe jilaukhana. Formerly an integrated part of the complex, these bazaars contributedfinancially to the maintenance of the mausoleum. The bazaars consist of individualrooms (hujra) along an arcaded verandah of multi-cusped arches that are supportedon slender columns. A few structures have facades with distinctly Mughal details andthe use of Mughal bricks is a clear testimony of their age. This is the area where stonecraftsmen 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 currentresidents are known to be direct descendants of these people – they are the LivingHeritage of the Taj Mahal.

Most dwellings have shop-fronts selling souvenirs, refreshments and other touristfocused activities. The budget hotels in the area have roof-top restaurants with directviews 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 ofTaj Mahal and Taj Gunj, Agraoverlaid with historical map ofTaj Mahal complex and the four

Katras.



1.2 Methodology

1.2.1 ApproachThere 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 buildingsustainable 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 p lanning stagesthrough all the phases of implementation, monitoring, evaluation and post-projectsustenance.

While there are many possible definitions of sustainable livelihoods, theDevelopment Alternatives (DA) approach encompasses activities intended to helpeconomically disadvantaged members of society meet their daily subsistence needsin 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 theprocesses by which the efforts of the people themselvesare united with those of governmental authorities toimprove the economic, social and cultural conditions ofcommunities, to integrate these communities into thelife of the nation and to enable them to contribute fullyto national progress (United Nations Department ofEconomic and Social Affairs, 1960: 1). Sander s (1958:406) has suggested that it be viewed as a process, asa method, as a progr amme, or as a movement. As a

process, it focuses on changes in social relations. Peopleof a community may be accustomed to having theirdecisions made by a few leaders within or outside thecommunity. But community development, viewed as aprocess, involves encouraging people to make their owndecisions about matters of common concer n. It is aprocess 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



We started looking at the four Katras – Katra Omar Khan, Phulel, Reshum andJogi Das, and finally looked at the two closest to the Taj Mahal in more detailas after a preliminary survey they seemed to have more evidence of historicstructure 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 asdetermined by the phenomena of experience rather than by external, objectiveand 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 andthe individuals involved. Humans always make meanings of their experience ofthe world; phenomenology seeks to understand the “meaning” that is importantto human beings in a situation or context. It is primarily interested in howgroups of people construct, express, and communicate meaning as they engagewith 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 actorshave constructed of their experiences. The researcher is not independent ofwhat is being studied, but is an intrinsic part of it. The researcher seeks tounderstand phenomena in depth, in terms of the meaning held by actors in thesituation under study. The researcher seeks answers to questions of What, Why,and How. People cannot be understood outside of the context of their ongoingrelationships with other people or separate from their interconnectedness withthe world – Clarkson.

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

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





2. Infrastructure

2.1 Basic Infrastructure2.1.1 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 thepost-independence era, while the population of India has grown three times,the urban population has grown five times. The rising urban population has alsogiven 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. Theever-increasing number of slum dwellers causes tremendous pressure on basic

services and infrastructure in urban areas. In order to cope with the massiveproblems which have emerged as a result of rapid urban growth, it has becomeimperative to draw up a coherent urbanization policy/strategy to implementprojects in select cities in “mission mode”.

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

“Sustainable Development is development that meets the needs of thepresent without compromising the ability of future generations to meettheir 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) underSub-Mission on Basic Services to the Urban Poor (BSUP). Mandatoryreforms at the Urban Local Body level are:

• Internal earmarking within local body budgets for basic services tothe 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 existinguniversal services of the government for education, health andsocial security.

~ “Guidelines for the projects on Basic Services to the urban poor (BSUP),to be taken up under JNNURM” www.sudaup.org/Guidelines%5Cbsup.pdf12 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 themunicipal taps and the hand pumps drawing water from the undergroundwater table. Even this water supply from the municipality is only for abouttwo 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 ofthe extremely low pressure of the water supply, which draws water at thecost of others and which also suck in rust and dirt or even sewage where thesewage crosses with the pipeline. The sewage flows in open nullahs, despite

the sewage line laid repor tedly under the Yamuna Action Plan, by spendinglarge amounts of public money. This is so because the laid sewage line forunknown reasons has not been made operational by the Jal Nigam, headedpresently 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, businessesand 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 usedprimarily by residents, hotels, restaurants, and some street tea vendors.These are delivered by local agents and cost approx. Rs/ 15 per bottle forthe end user.

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

Bore WellSome hotels, restaurants and residences have invested in bore wells as asolution to the ineffective municipal supply. The drilling and storing ofwater from a bore well is a solution exclusive to those who own propertyand can afford the process. Therefore, this is not a solution for universalaccess to drinking water. Over time, the bore well must be re-drilled toaccess water if the underground water level drops significantly. Oncewater is drawn to the surface by way of pump, the water must be filteredthrough a reverse-osmosis filtration machine in order to remove heavy

mineral deposits. These reverse-osmosis filtration machines requiresignificant investment, maintenance and the ability to pay for regularelectric supply. In addition, due to significant pollution of the YamunaRiver, underground water sources might potentially be polluted as well,including heavy metals, industrial wastes and the degradation of organicwaste and packaging materials.

Shared Dug WellShared dug wells have been an historic source of water for Taj Ganj sincethe construction of the Taj Mahal. These wells, while providing access tothe historic infrastructural layers of the Taj Mahal and Taj Ganj sites, arenot 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 gratecoverings to prevent usage and accidents.

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

reverse-osmosis filtration machine to be effective.



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ToiletsRestroom 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 notaddressed at all in Taj Ganj. Consequently, without adequate public facilities,almost all female users, if not all, have requested to use hotel and restaurantsrestrooms. As a result, many hotels and restaurants have restricted restroom useto paying customers and women and girls are forced to resist their impulse tourinate and defecate, resulting in possibly severe damage to their health, comfort,

and overall experience in Taj Ganj. Handicapped or differently-abled persons arealso unable to avail public toilet facilities throughout the Taj Mahal and Taj Ganjsites. During the monsoon season, the contamination of water sources, streets,walkways, businesses, hotels, restaurants and residences by bio-waste and opensewers is regular. Many residents, workers and visitors are victim to illness byfood poisoning, gastro-intestinal distress, intestinal worms and hospitalisation.

Public UrinalsPublic Urinals, designed for use only by men, are few in number and donot serve the large numbers of daily visitors and workers in Taj Ganj.These urinals are unhygienic, without deposit/collection strategies for theurine, thus causing the urinals, surrounding buildings and pathways to becovered with urine and infused with their stench. During use, users areexposed to vehicular and pedestrian traffic and pedestrians are exposed tounwanted contact with urine on their footwear or feet.

Portable Public ToiletsPortable toilets near East and West gates are small in number compared tothe large number of daily visitors. Waste from potable public toilets mustalso be transported from the toilets to the appropriate bio-waste disposalsites. Currently, no public toilet facilities are available at the South gateor 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 payingguests. Hotel toilets may or may not be hygienic. During this study, severalhotel bathrooms had to use contaminated water in bathing facilities due tolack of alternatives. Of the few restaurants which do have toilets, somemay or may not be hygienic or accessible to both male and female users forboth 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 inhotels is conveyed to septic systems. During this study we did not observeany servicing or emptying of septic systems in Taj Ganj.

Residential ToiletsResidential toilets are not accessible to visitors or workers and are onlyused by Taj Ganj residents and hose to whom they choose to provideaccess. Residential toilets are almost all unhygienic, with waste channelledby way of pipes or directly through openings in the exterior wall to opensewers. Waste is conveyed to the open sewer by force of water in buckets.During the monsoon season, this bio-waste floods streets and some ofthe interiors of some residences and buildings. Waste from flush toilets isconveyed 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 Use Toilet

Pay andUse Toilet

Drinking Water

Municipal Water Pumps

Sewer Drains

Pay 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, sullageand storm water from residences, business, hotels, restaurants and publictoilet facilities from the Taj Ganj area to municipal sewage treatmentfacilities. A single open sewer running the length of most streets collectswaste from residential and commercial toilets, sullage waste, streetwaste, storm water and drifting trash. The sewer, between 6” and 2’ inwidth and 6” – 1’ in depth, conveys waste through these open channelsto the outer walls (East and West) of Taj Ganj. From here, the waste isconveyed underground to the northern edge of the Taj Mahal complex forunfiltered, untreated dumping into the Yamuna River.

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

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 threegroups: vegetarian organic, non-vegetarian organic and inorganic wastes.The vegetarian organic wastes are placed in communal masonry binsprojecting from the buildings for consumption by cows, goats and dogs.Non-vegetarian organic waste is disposed directly into sewage drainswhere dogs, cats, crows and rats consume it. Inorganic waste is sorted by

residents into containers placed outside their residences. These pre-sortedinorganic wastes are collected by local trash collectors and rag pickers andare further sorted at their preferred sites within Taj Ganj. For areas inwhich residents do not sort their waste, scavengers clean drains and streetswith their hands and minimal tools.

Commercial Solid Waste ManagementCommercial wastes, mostly inorganic, are collected by local trash collectorsand rag pickers and are sorted at their preferred sites within Taj Ganj.Street food and tea vendors deposit food solids and inorganic servingcontainers (tea cups, plates, utensils, etc.) into small buckets by each vendor.These are also collected by local trash collectors and are sorted within TajGanj. 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 fromresidences and businesses, it is brough to the Tanga stand and depositedinto large metal waste containers. This study dis not observe collection bythe municipality nor did it learn about further waste processing followingcollection by municipal authorities

Street CleaningMunicipally-employed sweepers begin working in Taj Ganj streets at orbefore 8am most days. Residents and business owners also clean the entries

to their homes and businesses. Much waste is swept into the open sewersrunning adjacent to the front elevations and porches of buildings. Withoutan adequate municipal sewage conveyance system or access to water, thecleaning of buildings and streets compounds the public health risk in TajGanj.

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 haphazardlyimplemented. The supply of water is limited, causing hardship toresidents and leading to the use of booster pumps run on dieselgenerators (where in the above water section should this fit). The wateris 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 externalbuilding sewage lines. This results in leakage, overflowing, and unhygieniccontamination of residences, businesses, streets, vehicles and chronicgastrointestinal distress/illness.

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

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

5. Clogging of infrastructure leads to reduced service levels and raises issuesof 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

Y a m u n a

Water In Water Usage Water Out



2.1.2 Electricity

Access to electricity

ResidentialBoth formal and informal sources supply electricity for residential needs.Resident energy security is limited, as access and consistent power supplyfrom both the Municipality and Torrent are limited. Those who are able toafford to invest in an inverter or diesel generator and the regular expensesof 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 theirenergy sustenance: cooking and heating. They are still vulnerable to extremetemperatures and availability of dry wood throughout the winter, summerand monsoon seasons.

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

CommercialFormal and informal commercial enterprises apply a variety of strategies formeeting their energy need depending on the nature of their needs, accessto secure land tenure, access to the municipal/Torrent power grid, theavailability of affordable energy alternatives and ability to invest in dieselgenerator systems. In order to reduce costs, many vendors rely on naturallighting and open storefronts. Restaurants, hotels and some vendors invest ina 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. Somegathering areas within Katras are minimally lit with single overhead lightsattached 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 havebeen connected to municipal or Torrent power supply lines. It is unclearwhether supply to remaining residents and businesses is due to municipalityor supplier negligence or whether demand has been met. Given that someusers are informally connected to existing lines and the widespread use ofdiesel generators amongst those who can afford them, further study anddemand assessment surveying is recommended.

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21

N

This map is a graphical representation and is not to scale

Overhead Street Lighting

Electric Transformer

Primary Tourist Circulation

Fig. 2.1.2a. Map

of street lights and

transformers in Taj Ganj



22

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.



23

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



24

Back-up energy sources

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

SolarNo solar thermal water heating or solar electric systems were observed onresidential 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 dieselgenerator system, they rely on wood fuel and cow dung for their energysustenance: cooking and heating. In some cases, plastic and paper waste isalso burned for heating. Do to the great difficulty in receiving bureaucraticpermissions to repair buildings to a inhabitable state, these residents are stillvulnerable to extreme temperatures and to the availability of dry wood fueland dung throughout the winter, summer and monsoon seasons.

Issues

1. A jumble of overhead electric wires and unsightly electric poles mars thevisual quality of the historic streets leading to the Taj Mahal, poses a healthand safety hazard to humans, animals and birds in the Taj Ganj area, andmakes 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 scalablesolution for residents and businesses in Taj Ganj.

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



25

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



26

2.2 Socio-economic Infrastructure

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

According to a survey conducted by the Indian Council of Social ScienceResearch (ICSSR) in 2010, inadequate socio-economic infrastructure is the majorcause for the backwardness of Muslims in 90 districts. In its interim reportsubmitted to the Union Ministry for Minority Affairs, the ICSSR said that lackof access to educational institutions, low literacy rate among parents and poorimplementation of the Integrated Child Development Services Scheme (ICDS),besides poor participation of Muslims in the professional and managerial cadre,led to their backwardness.

~ The Hindu, June 23, 2010

2.2.1 Public SpacesOverall quality of public spaces is very poor. Observations were made onimportant 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 streetsand clogs the open drains, creating an unpleasant stench. This can also lead tocross-contamination of street food.

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

Air Pollution and Green cover - despite a Supreme Court order to restrictaccess of pollution generating vehicles in the Taj Ganj area, a large number ofsuch vehicles can be observed, often causing congestion on the narrow streets.Poor supply of electricity and need to operate water pumps has given rise tothe 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 lightsand cross overhead. Without adequate lighting, residents and visitors are aptto step into the open sewage drains, become injured, and the district does notprovide the ease and security which planned lighting and way-finding systemscan provide.

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



27

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

Fig 2.2.1d Kutta Park - transformer, overheadelectricity 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.



28

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



29

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 th e Taj Mahal.



31

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 nearestbus stop being around purani mandi chowk. Bus service is not used bytourists 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 Standbeing a node for this in Taj Ganj.

Cycle-rickshaws are used by local residents and tourists to get around in TajGanj. 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 isrestricted in the area because of congested streets and lack of foot-paths andpoor way finding signage.

Gendered spaces – local women access public spaces in an extremelyrestricted manner because of fear of harassment and stigma. Female touristsalso find it difficult to use public spaces because of the lack of properambience, 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



32

North

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

Rickshaws Rickshaws

Rickshaws

TongaRickshawStand

Animals

Two Wheelers

Two Wheelers

Parking Area

Parking Along Street

Police Thana

CISF Security Barricade

Fig. 2.2.2c

Map of Taj

Ganj showing

the security

barricades,

parkings and

vehicular access.



33

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



34

2.2.3 Health & Safety

Health and safety are important indicators of the quality of the social and physicalenvioronment.

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 suchfacility is provided for Taj Ganj residents. There is no access for fire engines in TajGanj and no provision for fire safety in public spaces. There is no enforcement offire safety regulations in the hotels and restaurants of Taj Ganj.

Health Hazards

Open drainage and urinals pose a serious health hazard by spreading infections andrestricting 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.



35

Fig. 2.2.3b Ambulance at the East Gate



36

2.2.4 Livelihood

A majority of Taj Ganj residents are dependent on Tourism based livelihoods, suchas photographers, guides, transportation, service providers like hotels, restaurants,street vendors and shops, as well traditional craft based livelihoods. A large numberof residents working in these sectors are daily wage earners, and most are selfemployed 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.



37

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.

2 2 5 Ed



38

2.2.5 Education

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

Types of Education providersThere 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 whichare financially inaccessible to a large majority of residents.

Madarsa Afzal-ul-uloom is one of the alternative education provider in this area.

Access to EducationTo pursue higher education girls have to travel out of Taj Ganj. Due to prevailingsocietal 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



39

Fig. 2.2.5b

Fig. 2.2.5c Fig. 2.2.5d

2 2 6 H i



40

2.2.6 Housing

Housing types1. Badshahi house with traditional layout and sub-divided spaces, including theoriginal 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 Katrainto the street.

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



41

Fig. 2.2.6e Spaces allow for activities. Ladies making papad in the open.Fig. 2.2.6d Traditional layout of space - koocha: small pr ivate 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.



42

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 storewater in containers as seen.

Fig. 2.2.6h An open kitchen

Issues



43

6. Non-functional public health facilities combined with poorly maintainedpublic utilities and infrastructure like dirty toilets, open drains, exposedelectrical wires, as well as poor air quality due to vehicular pollution anddiesel fumes from generators are cause for the poor public health situation inTaj 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 toexploitation of daily wagers and unpleasant experiences for customers. Workconditions for informal sector workers are hazardous. Limited aspirationsand unemployment among youth is seen along with substance abuse andprevalence 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 adismal fashion so that many government officials now term it a ‘slum’. Thereare serious issues related to quality of life, light, ventilation, safety, health andhygiene and basic amenities and infrastructure in Taj Ganj.

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

Issues

1. Public spaces in Taj Ganj have no facilities like visitor rest areas withbenches, drinking water fountains, toilets and other amenities necessary fora good visitor experience. There is limited access and no special facilitiesfor 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 inthe public spaces of Taj Ganj.

3. Lack of organized parking spaces, traffic management and enforcementof rules has led to encroachment of traditional open spaces like chowksand 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 ofdisgruntlement for local community as the pass is issued by the RTO officeat 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 noaccess for emergency services like fire brigade and ambulance to the areaswithin Taj Ganj.



44

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.

2 3 Tourism Infrastructure



45

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 viathe National Highway system. Most tourists arrive from Delhi either by road or byRailways. There are several trains from Delhi and other major cities.

Local Public Transport

For local bus services, refer to section 2.2.2

Tourist taxisCNG vehicles of various types operate in the East gate and West gate areas, butdo 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 therest 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. Thesehave developed as an alternative to motor driven vehicles, but come with theirown problems. See Fig.2.3.2c,d.

2 3 2 Communication



46

2.3.2 Communication

Tourist information

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

Way finding and information Signage is very basic, has poor visibility and does notprovide 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 Eastgate of the Taj Mahal complex, serves only 35% of the tourists visiting the area. Itdoes 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 culturalheritage 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 haveany strategy for branding and marketing of crafts and arts of Taj Ganj. Fig 2.3.3japtly shows this.

Fig. 2.3.3i

Fig. 2.3.3k Fig. 2.3.3j



47

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




48


Lodging and FoodTaj Ganj has a large number of budget hotels with rates ranging from Rs 350 toRs1500 per night. There are also a large number of restaurants offering local andinternational 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 ofmobile 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 publictoilets or drinking water outside the gate.Packaged drinking water, in the form of factory-sealed 1 litre disposable plasticbottles from major brands, is sold primarily to hotels, restaurants and small shopsfor final sale to tourists for approx. Rs/ 12 – Rs/ 15 per bottle. Many of thesebottles are discarded in the street following consumption. Free Drinking water isonly 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 thedivisional commissioner Sudhir M Bobde, to be stationed at the Taj Mahal’s eastern gate. The van has beenarranged 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 athand, family members alleged delay in treatment cost him his life. In the past six months there have beenseveral cases of injuries, tourists slipping and falling down. Each time there was a demand for medical helpwhich 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 likeHelp 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 butthey showed no interest. We have a fleet of ambulances including an ICU Van and we are giving excellentbackup service to the city, at the most affordable rates. A central control room monitors the movement ofthese ambulances and a helpline number is available round the clock.”

Fig. 2.3.4a

Fig. 2.3.4b

Fi 2 3 4 M



49

North

This map is a gr aphical representatio n and is not to scale.

RationShop

Clinic or Chemist

Community Ambulance

Police Thana

Lodging

Restaurant

Photography Studio

STD/PCO/ISD Telephone

Booths

Internet & Computer Access

ATM/Bank/Money Changers

Post Office & Drop Box

Fig. 2.3.4c Map

of tourist facilities

at Taj Ganj



50

NorthScale

Taj Gunj

Police Thana

Vehicular barrier from Kutta Parkto W. gate

Barrier at Kutta park for the S. Gate

entrance

Te Long queue at the east gate

Vehicular Barriers from Kutta Park to East Gate

Fig. 2.3.5a

2.3.5 Security



51

y

Security barriersThe barriers restrict access for people and vehicles to the areas near the Tajcomplex but have been found to be porous at times. They are a source of majorinconvenience for the local community because it restricts their movements and isseen 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 policestation for security purposes.

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

Issues



52

ssues

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 tajGunj

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

4. Apathetic security personnel

5. Under-developed amenities; no benches, poor light, water, toilets “As there was a VIP visit, the Russian president, the Taj Mahal was closed inthe morning. There was a long queue outside the gates in the afternoon andnot much activity in the area apart from the long queue. The queue seemed tobe moving very slow too. Some would sit down on the side pavements to takerest 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 theSouth Gate area. Shopkeepers were sitting outside their shops basking in thewinter sun. No tourist to be seen except a group of foreigners who were notinformed 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

Excerpt from, Agratoday News Service, Sarkozy’s Taj Trip Hustles Excerpt from , Agratoday News Service An Ambulance At The Taj At



53

p , g y , y j pTourists Out Sunday, 05 December 2010 15:58

Thousands of foreign and domestic tourists were asked to leave the precinctsof the Taj Mahal just before French President Nicolas Sarkozy and his wifeCarla Bruni came to visit the historic monument Saturday. Many others couldnot even enter though holding valid tickets.

“We came here from Sholapur on Thursday. Friday the Taj was closed. Todaywe thought we would spend time at the Taj Mahal and because of the cold wewere 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. Sarkozyshould not have suddenly changed his programme,” tourism industry expertRajiv Tiwari told Agratoday.in.

An angry tourist from Australia, Jameson said the authorities could haveat least told them in advance, or allow the tickets (priced at ̀ 750 for foreigntourists) 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 around15,000.

“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 thepart 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 Jaipurhighway would remain sealed for hou rs,” 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’sa private visit, then why di sturb the public? Go and enjoy the Taj quietly,” anangry commuter, Rajveer Singh, said.

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

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

The Central Industrial Security Force personnel, guarding the monument swunginto 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 theFrench 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 themonument were closed. However, shops and other establishments near the hotelremained open.

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

personnel.

p , g y jLast , on Tuesday, 07 December 2010 16:06 Agratoday News Service

An air-conditioned fully equipped ambulance van was handed over to the statehealth department, by the divisional commissioner Sudhir M Bobde, to bestationed at the Taj Mahal’s eastern gate. The van has been arranged by the AgraDevelopment Authority, and costs around ̀ 15 lakhs.

On November 25 a Mumbai tourist Syed Sultan collapsed at the Taj gate but sinceno medical help was at hand, family members alleged delay in treatment cost himhis life. In the past six months there have been several cases of injuries, touristsslipping and falling down. Each time there was a demand for medical help whichcould 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 healthdepartment already has several ambulances lying in the backyard at the districthospital. “It would have been better if the local NGOs like Help Agra had beengiven the responsibility,” said hotelier Surendra Sharma.

Mukesh Jain, of Help Agra told Agratoday.in “yes we had approached the ADA tolet us run the service but they showed no interest. We have a fleet of ambulancesincluding 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 theseambulances and a helpline number is available round the clock.”



54

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 thodena 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 anyother 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 reg ret 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 oftourists 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.”

2.4 Governance Infrastructure Issues



55

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

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

2. Some professional bodies and civil society groups are active in giving voiceto the issues affecting them but find government agencies unresponsive totheir 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 Configurations

3.4.1 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 str uctures. The tomb is

one of the structures protected by ASI within Taj Ganj.

3.1 UNESCO Definition 3.2 Unprotected Architectural Heritage of TajG



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

‘ monuments: architectural works, works of monumental sculptureand 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, artor science;

groups of buildings: groups of separate or connected buildings

which, because of their architecture, their homogeneity or theirplace in the landscape, are of outstanding universal value from thepoint 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 outstandinguniversal value from the historical, aesthetic, ethnological oranthropological point of view. ’

Ganj

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

The four Katras have undergone incremental changes over time andcurrently include structures which are over 100yrs old, having distinctarchitectural and cultural value, that have merged into this heritagelandscape of the Katras. The 4 Katras still have their original names- KatraOmar Khan (Market of Omar Khan); Katra Fulel (Perfume market); KatraResham (Silk Market); and Katra Jogidas. Katra Omar Khan seems to be thebest preserved with several badshahi’s surviving and it has the most intactgate. 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 c haracter. The darwaza stands bare in neglect h aving 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.

3.3 Historic Architectural



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Features

The main visual characteristics of the area are,

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

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

3. There is a uniform use of Kakkaiya bricks inconstruction dating back to about 100 yeas ago. Aunique detailing for brick corners is used throughoutthe Katras. Salvage and re-use of these bricks can alsobe observed in newer structures.

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

5. Use of wood beams was also observed in one of theBadshahi structures, and though probably not original,it adds to the architectural variety and shows theability 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.

3.4 Historic Spatial Configurations



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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 TajMahal and the four Katras. This can be seen inside the Katras as the needs of the community have developed andmore recently (in the last 20 years) in the cross-axial streets of the four Katras as a response to the considerableincrease 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 asmost of it is built as incremental additions. However, some of the recent construction of hotels and religiousstructures 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 privateis 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.

3.4.2 Spatial Configuration in Domestic spaces



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

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

Galli’s (internal streets) are extended domestic spacesthat link the community and are used for sharedactivities like festivals, and celebrations, for children toplay, 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

3.4.3 Layering of architectural styles



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Architectural CharacterThere is a marked diverstity in the character of theKatra spaces. The residential areas within the Katrasretain traditional features, materials and use ofspaces. In contrast, the cross-axial market streets havevibrant shopfront displays, colours and smell of streetfood and sound of traffic that dominates our senses.

The architectural character of the market streetsis degraded and lost to a lage extent, execept forparts like the Police Station where the original Katrastructure can be observed from the street.

Architectural StyleA disctinct layering of architectural styles can also beobserved in the Katras which also helps date some ofthe structures. There is use of European architecturalelements like classical arches and columns and regionalart deco style ornamentation in some of the residential

buildings from the past century.

Tourism architectureRecent constructions do not reflect the historiccharacter of Taj Ganj and having developed as areponse to the tourism trade display the use Rajasthanistyle and materials that is seen to be popular for use incommercial 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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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.

“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



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g

preserved”

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

Issues



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

2. The gates of the sarai which are listed structures by ASI are not properlymaintained. Visibility to these structures is marred and haphazardconstructions 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 culturalheritage of Taj Ganj is another reason for the decay of the Taj Ganjheritage.

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

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

6. The incremental architectural proliferation in the area is over a century old.This layering of styles and construction technology has architectural andheritage value, in addition to the value associated with the badshahis. Theyform 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 ofdocumentation and listing of the structures and a constant pressure ofdevelopment aspirations.

8. No sign of conservation effort or heritage guideline framework is visibleto protect the heritage of Taj Ganj. No detail study has been carried outwith context to the original katras and incremental heritage resulting in a

complete void of information on development sequence, relationship withits settings, cultural influences affecting its forms and fabric, architecturalelements and features, individual history and ownership.

9. Lack of accountability within the administrative system has compoundedthe problem of neglect of the heritage structures of this area and theoverall 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 theheritage 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 February2011 there is no evidence of a Heritage Management Plan for the TajMahal and its surrounding areas which includes Taj Ganj. (for letter, seeappendix.)



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4. Cultural Heritage4.1 Unesco Definition

4.2 Festivals and Cultural Practices4.2.1 Religious festivals4.2.2 Cultural festivals4.2.3 Tourist festivals4.2.4 Cultural practices

4.3 Traditional Craftsmanship



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4.1 What is Intangible Cultural Heritage?



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The previous section was about the built heritage and the environment. Thissection aims to look at the intangible cultural heritage and the living culturethat 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 theirenvironment, their interaction with nature, and their history. It provides peoplewith a sense of identity and continuity, and promotes respect for cultural diver-sity and human creativity.

The Convention for the Safeguarding of the Intangible CulturalHeritage defines the intangible cultural heritage as the practices,representations, expressions, as well as the knowledge and skills(including instruments, objects, artefacts, cultural spaces), thatcommunities, groups and, in some cases, individuals recognise aspart of their cultural heritage. It is sometimes called living culturalheritage, 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 theuniverse

• Traditional craftsmanship.1

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

4.2 Festivals and Cultural Practices



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Identity

Taj Ganj has a syncretic identity. People of different religious identities:Hindus, Jains, Muslims and Sikhs live in Taj Ganj. People live in mixedcommunities, 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 overIndia, for the construction of the Taj Mahal. Besides the native Indians, mughalrule brought in small numbers of immigrants from Central Asia. Some of thepeople 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 hisfamily belongs to Iran. They migrated to Agra 450 years ago, in the Mughaltimes, and have been here since then. His ancestors were draughtsman, ‘nakshenabizaan’, and helped make the drawings for the Taj Mahal. Most men fromhis 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. Healso 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 marblesalesman, when asked about their regional identity replied ‘ Hum toh Mughalhain’, ‘we are mughals.’ Their family has been engaged in marble inlay workfor many generations now. Her son Shanawaz Beg is also a marble inlaycraftsperson.

4.2.1 Religious festivals

Over the centuries, people have been celebrating religious and cultural festivalstogether, regardless of personal and family identity or religious beliefs, ina unified spirit. This has led to the development of shared practices aroundreligion, lifestyles and livelihoods.

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

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

Muharram is the month of mourning in Islam. The end of the ten days ofmourning is marked by loud drumming with great gusto by young men andboys on the streets of Taj Gunj. The instrument is called the ‘Dhaul’ by thelocal people. They make their own drums from wood and goat skin. Each drumcosts 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 culturalpractice 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 isconstructed, where men gather in the evening and stories and songs of incidentof Karbala are recited. It is a community event organized by the people of TajGunj. 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

4.2.2 Cultural Festivals

Cultural festivals are social festive events that have developed over generations



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Cultural festivals are social festive events that have developed over generations.These festivals transcend religion and are usually community based. Theseevents grow out of a shared history, and reflect the community beliefs, rituals,practices and knowledge. Cultural festivals embody in them, the spirit ofa community. The syncretic ethos of TajGunj is best reflected in the manycultural 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 anniversaryof Shah Jahan and MumtazMahal. It is a community event organized by theresidents every year.

“Urs celebrations are still held annually at the TajMahal for Shah Jahan andMumtazMahal 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 tothe personal histories of those living here. Mr.Tahir-ud-din Tahir, who is thepresident of the committee that organizes the annual Urs, belongs to the familyof khadims, who were historically the caretakers of the TajMahal tombs2.

The Urs is a three day long event, attended by thousands of people. Duringthis 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 Ur s,

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.

Nazir Basant Mela

The NazirBasantMela is celebrated every year on BasantPanchami in the



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The NazirBasantMela is celebrated every year on BasantPanchami, in thememory 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 alsohouses the grave of MiyaNazir. (Fig4.2.2.d)

The festival started being celebrated about 80 years ago, as a communityinitiative. 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 theoccasion.

Miya Nazir Akbarabadi was born in Delhi in the early 18th century, and latermigrated 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 poemspopular among people3. Some of his poems have been translated to Hindi, andhave been published in books4. They have also found their way into schooleducation, and are being formally taught.

Concerns: The location of Nazir Park is on the tourist route from theparking 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 makeit grow and reach out to more people in the city. Perhaps, the word of MiyaNazir could also be spread through other mediums like publications or localradio, to generate greater community awareness and pride. There is a need tocommunicate the cultural and historic significance of the place and share thepoetry 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.

KulKul Mela

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



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p g y g p ,of December every year, for six days. It is a large event, with about teamsparticipating not only from Agra, but also from neighbouring cities likeFirozabad and Delhi. The event was taking place in Kuberpur, on the Firozabadroad, 14km from the city of Agra. The competition requires a large openspace to fly the pigeons from, and to accommodate the audience that gathers towitness the event. Historic literature and common understanding tell us thatsport used to be popular in the Mughal Period.

The sport requires one to train and nurture pigeons, and to have a deeperconnection with the birds. Not unlike all other sports, this too has its ‘ustaads’,or experts, who through experience, have the knowledge of training andfeeding 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 alsohelp organize this competition. It’s a practice that gives historical and culturalidentity to the people and the place. Besides this, the KulKul festival, byinvolving teams from outside of Agra, helps link to similar cultural practicesacross 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’. Thearrangements on the field were also meager. Due to lack of participation andcompetition 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.

4.2.3 Tourist Festivals

Taj Mahotsav



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Taj Mahotsav

The TajMahotsav, is the annual tourist festival. It is a ten day event held fromthe 18th to the 27th of February. Shilpgram, near the East Gate of the TajMahalis the location of this festival of ‘art, craft, culture and cuisine.’ The festival isorganized by U.P. Tourism. It attempts to showcase art, craft, dance, music andcuisine 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 Dur ing Taj Maho tsav at Shilpg ram. F ig. 4. 2.3c A Madhubani painter at her stall in the Taj Mahots av.



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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

4.2.4 Cultural Practices

Cultural practices comprise ways of doing things. These ways of doing have



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p p y g g y gevolved in the community over many generations and embody in them acollective memory and history of the community. They are fundamental tosocial cohesion and a shared social identity.

MiyaNazir’s poetryMiyaNazirAkbarabadi was an 18th century, local Urdu poet (see 4.2.2). Hispoems were about everyday life and the dilemma of the common people. Manyof his poems are formally taught in schools and people relate to his works. Afew books of his works have also been published.His poetic expressions are often used by people in their daily conversations, andit 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 hasmade provision for securing the best possible ’views’ of the Taj. Since verticalconstruction is prohibited in the area, people have set up numerour roof-toprestaurants with unique views to the monument. The ghats at the east gate alsoprovides the few who venture there, views of the monument in its entirety. Itslocal wisdom that the Taj looks best when viewed from the river, or across itfrom MehtabBagh.

On Fridays, when the Taj is closed to the public, some of the tourists areshown the monument from roof tops of houses in the katras , some of whichshare 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 twodecades 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.

Domestic animals (goats, pigeons)It is a practice amongst many people in TajGunj to have domestic animals. Goatsare most common and can usually be seen roaming about in front of shops (the



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y g p (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, peoplealso have many pigeons, which are usually kept in special coops built on the terraces.These pigeons are specifically trained for pigeon flying, ‘KabootarBaazi’, which isanother cultural practice of TajGunj.

Kabootar BaaziTwice every day, in the morning and in the evening, people in TajGunj hearthe voices of people mixed with the sounds of pigeons in an almost musicalsynchronization (Aud4.2.4a). Pigeon flying is a traditional sport/entertainment, stillactively 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 breedand varieties of pigeons, methods of training the birds, and the fine art of flyingand calling them back. It’s a visual treat for the tourists and locals alike, to watchthe 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.

F ig. 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.

Tourism based livelihood as a cultural practice

A 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



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They have been involved with it for generation, either through crafts (inlay, leatherwork), or through services (guides, photographers, hotels). Tourism based livelihoodis a cultural practice in Taj Ganj. People are exposed to tourism and get involvedwith it at a very early age. They value their interaction with tourists and see itas a part of their history and their linkages with the Taj Mahal. Languages areimportant for communicating with tourists, and making them feel comfortablein 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 alsounderstand that tourists value stories and their historical and cultural linkages, andpractices are shaped by this understanding.

Cultural practice based tourism

Realization of a value in cultural tourism has led to people offering cultural servicesto tourists.

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

The traditional Hindu marriage is another cultural practice that has permeated intotourism. 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 withingenious fast arrangements for such marriages.

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

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

4.3 Traditional craftsmanship

Traditional crafts still practiced in Taj Ganj include



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Traditional crafts still practiced in Taj Ganj includeleather 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



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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 oftraditional 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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89

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 Statement

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

union of communities in the historic Katras of Taj Ganj.

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

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

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

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

5.2 Looking Forward

5.2.1 Looking forward: Recommendations

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

• Tourism based livelihood is a cultural heritage of Taj Ganj residents and



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. . g :

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 oftangible 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 builtheritage, including all houses which include heritage structures or areof architectural heritage value should be undertaken by professionalconsultants and as per international guidelines for conservation.

• To declare Taj Ganj as Heritage Precinct and establish a specialarea conservation committee including expert representatives fromrelevant domains and with community participation that shall worktowards developing a mechanism to streamline issues and have effectiveimplementation.

• A heritage management master plan needs to be put together. This canserve as an integrated development plan for this precinct which shallinclude conservation strategy for the built heritage, planning framework,holistic infrastructure for the existing populace and also the inherentcultural heritage. Any heritage management strategy should be sensitiveto the cultural ethos of Taj Ganj. Retaining the cultural significance of aplace 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 protectthe existing built heritage and act as a sensitive regulator while allowingsustainable scope for tapping tourism related revenue and at all timesretaining 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 cansupport listing Taj Ganj as a Heritage Precinct as defined by UNESCO.

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

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 infrastructurefor – a) water supply system and developing alternative water managementinitiatives like rain-water harvesting, and bio-purification; b) seweragesystem and lined drains for sullage and storm water drainage; c)underground cabling for electricity connections, streetlights and relocationof transformers, and use of renewable energy sources like Solar LEDstreetlights that can be installed in public spaces.

• To ensure 100% electric supply to the Taj Ganj area to better quality oflife for residents and tourist experience. Following the implementation ofuniversal electric coverage, we suggest that a ban on diesel generators isrequired to minimize the environmental threat to the Taj Mahal and tolessen noise pollution within the Taj Ganj area.

• An Infrastructure Master Plan needs to be proposed for streamlining andre-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 healthproviders and emergency medical and fire services in Taj Ganj for thebenefit to residents and tourists.

• To formulate building regulations, with Supreme Court and ASIparticipation that respond to contemporary needs of residents. As Taj Ganjhas become a highly dense habited area there are serious issues relatedto its q alit of life light and entilation health and h giene and basic

• A financial and economic resurrection plan for the communities could beexplored which is tourism oriented and sensitive to the nature of existinglivelihoods and does not interfere or change the overall cultural significanceof the area This has to be done b experts and in collaboration ith local



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to its quality of life, light and ventilation, health and hygiene and basicamenities.

3. Promote responsible cultural tourism as a means of sustenance

of heritage resources:

Image building exercise for Taj Ganj needs to be undertaken with localcommunity 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 tourismeconomy, the role that community needs to play, including sensitisationof Government officials on issues related to built heritage, conservationand heritage tourism is a very essential component for the success of any

initiative

• Safe, hygienic, accessible public spaces with public toi lets, drinkingfountains and basic facilities to be planned at convenient locations forlocal community and visitors, especially for women. Provision of adequatevisitor rest areas should be sensitively planned to preserve the elementsthat display heritage characteristics.

• Provision for adequate Street lighting needs to be made to improvethe security and experiential quality of public spaces. This can be anopportunity to promote the use of renewable energy sources by usingSolar LED streetlights in public spaces. Street light design must keep inmind 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 theseresidents to protect further damage to the heritage.

of the area. This has to be done by experts and in collaboration with localcommunity.

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

• To promote security, traffic management and universal accessibility

planning through community partnership for providing inviting publicspaces.

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

• Accountability/ transparency through monitoring of government activitiesby coalitions of outside organisations, disclosure of information, and fairand predictable regulatory frameworks.

•Community consultation and involvement is essential to the up gradationof Taj Ganj. The process of research, planning, implementation andmonitoring must be an inclusive process making the local peoplestakeholders and induce feeling of ownership and pride. Heritage andconservation based strategy is preferable.

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



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4. Developing innovative tourism related activities and improved

support infrastructure:

A i th T j M h l th h th hi t i tti f T j G j



95

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 heritagevisible and generate community pride in local heritage. To encourageand support the local community to create and develop new economicopportunities through cultural activities which reinforce the uniquecharacter of Taj Ganj.

• The Taj Ganj area along with its built and cultural heritage must beinfused into the larger Taj Mahal experience. Local community educationand awareness programs along with tourist outreach programs andinterpretation 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 throughregular product and skill development workshops, so that there is a freshimpetus for these artisans to continue and also train future generationsin the same. Encouragement must be provided for formation of a localcommunity body or craftsman association for organized operations and tosafeguard their interest.

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

• Develop Heritage experiences through heritage trails, interpretationcentres, exhibitions, and community museums that make visible the uniquecultural 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 driftto allied cultural activities within Taj Ganj for large numbers of visitors.

• Develop Heritage Communication delivery through interpretation centresand Museums. Focus needs to change towards developing a communicationstrategy in print and electronic media with local community part of the

larger scheme. Promote use of new media as an effective tourism interfacefor providing authentic visitor information and direct access to communityentrepreneurs.

• Greater local participation and involvement through promotion of cityidentity and a sense of citizenship for all, public meetings, participatoryplanning and budgeting.

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

5.2.2 Looking forward: Opportunities

The opportunities identified in the cases below can be used to strengthencommunity resources and promote heritage based sustainable livelihoods The



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community resources and promote heritage based sustainable livelihoods. Theinvaluable cultural assets of traditional craftsmanship, practices and identitieshave the potential for contributing towards creating unique and innovativevisitor experiences of Taj Ganj as the Living Cultural Heritage of the TajMahal.

Case 1: Traditional Craftsmanship: pachhikari and imarati marbleinlay work

The traditional floral motifs of marble inlay work are part of the visuallanguage of the Taj Mahal. Almost all tourists carry back marble inlay worksouvenirs as a memory of their visit. Although some shop owners attemptto show the tools and techniques of the craft to visitors, there is nowherefor interested visitors to learn about the history of motifs and the history ofthe craftsmen themselves. A heritage trail can be developed with communityparticipation that takes visitors to the workshops of the craftsmen and createsan 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 zardoziembroidery that are disappearing in Taj Ganj.

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

He mentioned upon inquiry that he won the Rashtrapati Puraskar in 1977and the Shilpa Guru award recently He said he had worked with 3 fixed shops

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



97

and the Shilpa Guru award recently. He said he had worked with 3 fixed shopsand was never involved in direct sales. He has been invited to work in variouscountries like Japan, America and UK, but refused to go abroad and work at thisage. He also said that 4 books were published on his life and craft. It has nowbeen 15 years since he stopped working.We asked him what he thinks should be done to improve the sale of the craft inAgra. 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 inAgra. He said there should be more accomplished craftsmen in the city.His youngest son Arif Ahmed joined the conversation and said that thebig showrooms have quality goods. The small ones give a lot of chance forbargaining as there is a lot of competition between them. He said that thegovernment has done nothing for marble inlay work here. He said there shouldbe a central governmentdepot which would buy stuff directly from the artisans(like the Central Cotton Industry in Delhi). When we asked him, he told usthat there is no workers’ association/ union in Agra because everyone is tryingto compete with each other. If one guy tells a showroom that he will sell hisgoods 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 summervacations). In his view, pachhikari being mainly decorative and not functional,is one reason for limited sales. He also said that the government spends a loton exhibitions for handicrafts but this doesn’t prove too beneficial for thecraftsman as it is not a fixed source of income.

His house was bigger than any house we had seen in Taj Ganj. After lookingfor the right door (there were two sections of the courtyard and hence twodoors for entry to the house) and a certain amount of knocking, we wereinvited 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). Acouple 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 thehistory 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. Dinmein log mota mota kaam seekhkar karigar ban jaate hain“

He narrated to us that when he started working, inlay work was rated atRs1800/ sqft. Now it’s Rs400/ sqft. What we felt was that the value of thecraft 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. Whentourists are less, the sales suffer. “Kaarigar loans leke kaam kar lete hain aurphir 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. “Iskaam kaa chalna bahut mushkil hai. Kaarigar bhi ab kaam chhodkar jaa rahehain.“

He says the government should have more initiatives like the Dilli Haat in NewDelhi. We asked him if the Shilpgram was any help. He said he had rented ashop there at Rs500/ month. He said that the government had told them thatall 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 theirshowrooms instead. Hence no sales and full rent. “5 years and I haven’t paid therent”, he added. He said that the craftsmen working for the showrooms are theonly 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 westgate. He didn’t want his sons to enter this field but they wouldn’t listen. The 4of them run karkhanas now.

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

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



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In Taj Ganj people of all communities come together to participate in the NazirBasant Festival celebrating the work of a local poet. Similarly in the KulkulMela people of Taj Ganj interact not only with each other but with peopleof other cities as well who share a love for pigeon flying. These festivals andshared cultural practices are vital in creating and maintaining a bond betweendifferent religious communities. These are also evidence of social history ofthe 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 worldvisitors value the unique cultural flavour of the places they visit. Investingin support infrastructure to ensure the continuation of these practices anddesigning communication about these festivals will create the means for visitorengagement.

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 “MiyaanNazir” and I asked about the one I had heard about “Miyaan Akhbarabadi”whose tomb was maintained nearby and there happens a shayarana on hisbirth anniversary every year. He told me the shayarana happens locally with anaudience 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. Hetold me to go and visit the mazaar which was near Malku galli, named after aMalika. He felt that the place was maintained very well now as compared tothe 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 houseis built, known as Nazir Park. It looked more like a wasteland to me as it hadno sign of any green. Shaila told us that her father had been involved in takingcare of it sometime back but was not involved anymore. We went over and tooksome pictures. About 8-10 young children were playing in the clearing andsome goats were roaming around. A couple of men were sitting on the plinthof the mazaar which had about 15 other grave markers as well. They informedus that the festival takes place once a year and although it was quite large

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 decemberand 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, andsaid it was equivalent to diwali or eid. He spoke about Kabootar baazi being anaddiction and an art. To tame a kabootar, to be able to control them and callthem back, one needed to have a deeper connection with the birds. This eventused to be a large event, with 20 teams participating from Agra itself and otherteams coming in from the neighboring cities like Firozabad and Delhi. Mr.Chaudhary, who told us that because of lack of competition, the event wouldnot 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 somewherewithin the city. I took one last picture of the people wih the ‘ustaad’ van. Hesaid that it would be good, if at least water tankers could be arranged here forthe people who were gathered there. Quite evidently, there was no source ofdrinking water in the field. Earlier, our rickshaw driver, Ghansham had boughtwater bottles from a highway shop on the way. The only other source of foodwas the papad sellers in the field selling their papads from small tokris. Thisconversation with Mr. Chaudhary, was surrounded by many men, who werewatching/participating in the event. There were lots of children around in thefield 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 thesame kabootar baazi from our hotel terrace (on a smaller scale), there are hardlyany women seen engaging with the sport.

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

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 “Yehkaam kaise hota hai aap dekho tabhi toh aapko idea lagega” He led us out of the



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Many of the residents of Taj Ganj proudly retain their historical identities even inthe fast changing world around them. These identities are closely linked with thecreation of the Taj Mahal and its maintenance. The Khadims or caretakers and thenaqsha-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 themselvesas Mughals. There is a need to design an interpretation centre that communicatesthis story through community documents, oral history and the built heritage of theKatras.

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. Itwas the Khadims who were pure practicing Muslims, who were in charge of the Tajmahal before the ASI came into the picture. They were offered a salaried position bythe ASI and many succumbed to the offer and accepted to be a part of the ASI. Manyof them were removed, now very few from Taj Ganj area remain in that team who takecare of the Taj Mahal. He was particularly unhappy that most of the ASI who workedfor up keeping of the monument were not pure. I had not heard about the Khadimsbefore, and Farooq explained the whole concept to me. He mentioned that the BulandDarwaza and the monuments in the nearby Fatehpur Sikri was still maintained by theKhadims.

kaam kaise hota hai aap dekho, tabhi toh aapko idea lagega. He led us out of thebarricade into the by lanes of the area right into his workshop. The workshopwas small and seemed makeshift with a couple of workers sitting and working onthe inlay work on the huge marble slabs. He told us that the rest of the workershad taken off for Muharram and would be back in a few days. The marble cuttingmachines 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 keptgetting 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 ahuge inlay marble table top. We appreciated it and told him how ingenious andpainstaking the work is. He elaborated that it takes about a month tofinish one slab of that size and then he sells it for around 5000 whereas in ashowroom it would be sold for more than 50,000! He expressed his unhappinessabout this and stated, “Government kuch nahin karti.” He said that pachhikari hadbeen going on in his family since generations . He has also worked with ArchitectsRajeev Sethi in Delhi, and Kavita Sabharwal in Bombay and said his work largelycomprised 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 theydid in bulk and then it would be couriered to them. They would pay half the amountbefore and the rest later.

Every time he spoke about the Government, it felt like dissatisfaction and annoyancewas 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 miltahoga. 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. Theshops 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 theTaj Mahotsav, and arts from Agra were a very small part of the festival. He told usthat his family has been working in the marble inlay business for many generationspast. The art has been handed down from father to son, “Par ab hum logon ke liyeTaj ke paas rehna koi badi baat nahi. Hum wahan jaate bhi nahin hai. Kuch nahin haiTaj 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 naamse 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 rahahai hamara, aur PWD ke andar bhi hamare khandaan ki servicean rahi hai Army meinbhi rahi hai. Main jo hamare bujurg batate chale aye hain ki joTaj Mahal ka jo nakhshatha who hamare khaandaan ke hi daen hai. Jo naksha jo banaya jata hain who hamarekhandaan 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 cousinhai, 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 usmebadane this, isliye who Kanpur mein hai. Je matlab jaisa ek family ke chaar bhai hai, unkeaulaaden 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



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The talent of Taj Ganj youth for communication can be used effectively usedif they are sensitized and trained to communicate the Living Cultural Heritageof Taj Ganj to visitors. Community members can run heritage trails and deviseinnovative community based tourism experiences that can allow visitors aunique 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. Theboy who sits here makes tea at that shop and every day makes a different snackitem, some days he makes samosas and some says dal wada, and on Saturday hesells rice and meat right opposite the tea stall . The tea stall is this small raisedplatform with like a temporary make shift canopy. He was a very soft spokenand I could see by the way he was talking that he was very well mannered andcultured. 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 thehigh ranking jobs. He was learning English from Rapidex and was going forcoaching 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 kindof understanding and his pronunciation the English language . I saw that hewas 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 noneof them listened to me. I realized that these shopkeepers have an eye forcustomers and know exactly who are the potential customers and will buy fromthem. In that way they are self-taught experts in reading body language. Agroup of East Asian tourists walked by, they were able to differentiate betweenKoreans and Chinese even though they are very similar in body language and

features. The shopkeepers all knew a few basic words from their languages andused those to communicate and appear friendly. Fig. 5.2.2a Shop front notices in d ifferent language of a shop in Taj Ganj.

Promote responsible cultural

tourism as a means of sustenance

of heritage resources



102

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

of heritage resources

Who ?Taj Ganj community + local

and central government agen-cies + experts = Special TajGanj Heritage Zone Group

How?Consultation, partnership,participatory planning, publicmonitoring; trust building andtransparency, accountabilityand evaluation

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

5.2.3 Looking forward: Phasing an Action Plan

Who will do it?Taj Ganj community + local and central government agencies + experts



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j j y g g p(technical, knowledge, and service providers) = Special Taj Ganj Heritage ZoneGroup

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

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





6. References



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

UNESCO New Delhi (2009) Indian Heritage Passport Programme: On the



g p

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

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

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

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

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

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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. RawatPublications, Jaipur.

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

UN-HABITAT (2008) State of the World’s Cities 2010/2011: bridging the urbandivide . 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 Standards7.2 Periodic Reporting to UNESCO

7.3 Legal Documents


7.5 Other Reports

7.6 Field Study Data

7.7 Posters



7.1 International Standards Documents

ICOMOS International Charter for the Conservation and Restorationof Monuments and Sites (The Venice Charter 1964).

ICOMOS (1998) International Cultural Tourism Charter: Managing


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



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

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

INTACH (2005) Charter for the Conservation of Unprotected

Architectural Heritage and Sites in India.UNESCO (2003) Convention for the Safeguarding of the IntangibleCultural Heritage.

7.2 Reporting to UNESCO by Government of India

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

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

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

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

7.3 Legal documents

Mahajan, Krishna, Trivedi, R. C., and Sharma, C. S. (2006) InspectionReport of Monitoring Committee of the Supreme Court of India inWrit Petition No. 13381/84, October 2006.

ASI (2006) Affidavit on behalf of the Archaeological Survey of Indiain 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.N 474 i W it P titi N 13381/84

g

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

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

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

7.5 Infrastructure Reports

Torrent Power Limited (2010) Project Report of Distribution

Network Upgradation around Taj Mahal.

7.6 Field study data

Interviews

Participant Observations

Focus group workshop

7.7 Posters

All documents are on the attached DVD.