Public Spaces in Lucknow -the influence of power (page 8)

By -

Ambedkar-tower over the raised plaza at the entry to the Samajik Parivartan Library and Museum. Elephants, the party symbol, add to the iconography. The term 'sthal', sacred symbols such as the yantra and mandala patterns in design, and deification of historic and contemporary figures suggest a sacred site and this is what Mayawati declares the complex to be a place of pilgrimage. Three places associated with Ambedkar- Janmabhoomi (birthplace) in Mhow near Indore in Madhya Pradesh, Deekshabhoomi (where he converted to Buddhism) in Nagpur,
and Chaityabhoomi (Samadhi) in Mumbai- are considered to be pilgrimage sites and are visited by people in large numbers. The Madhya Pradesh government is even thinking of holding an Ambedkar Mahakumbh (festival of pots) annually at Mhow.

Although Lucknow does not have those lifecycle event associations, sacredness is sought to be created through iconography, architectural forms and urban design. Ambedkar Jayanti (Dr Ambedkar's birthday) was celebrated with much fanfare in Lucknow on April 14, 2008, When Mayawati unveiled the newly installed statuary (including her) at the Ambedkar Memorial. Clearly, the function of statues goes beyond embellishment of architecture and landscape, they are meant for 'darshan' and for felicitation rituals on anniversaries and other occasions. This Kind of deification stems from Indic culture converging with the colonial tradition of erecting statues in parks and urban squares. Mayawati, however, is celebrating not only social reformers and leaders of her party but her own personality cult as well. She has justified the erection of her statue in her lifetime by claiming that her mentor Kanshi Ram wanted her to.
(Continues...)

Comments

Post a Comment

Popular posts from this blog

Transient Communities: A Search for Identity through Ethnicity (page 6)

By -
Image
The third zone is the service zone in the form of courtyard for cooking and Serving food. The toilets also are located here. Sometimes there are exclusive bhojana halls to serve food. The Central axis is how ever maintained and the planning is Symmetrical. Some Viduthis are divided into two, three or four divisions, paralleling each with their own central axis about which it is planned. These axes run parallel to each other starting at their respective entrance with well detailed main door flanked between the colonnaded thinnais on either side. The Illupakkudi Viduthi has two divisions, one for administrative functionalities and other for performing rituals. The soorakudi Viduthi and Pillayarpatti Karpaga Vinayagar Nagarathar Viduthi has exclusive bhojana halls. The Mathur Viduthi is the biggest of all. It has two divisions with a common wall between them. Both the halves are accessed from the main road. The western half, with more elaborate entrance is further divided into three...
Read more

Transient Communities: A Search for Identity through Ethnicity (page 5)

By -
Image
When disputes between Nakarattars arose due to private misunderstanding, Nakaravitutis along with temples and Saivite monastries (matams), provided venues for extraordinary meetings of the Community to resolve disputes. These meetings Were held under the jurisdiction of a respected elder or elders in the Concerned Community and were called Panchayats - on the pan (Indian model) - although disputes were typically mediated or arbitrated by a single person. Besides Nagarathars from different places get together attemple festivities making their affiliation to the temples and the bonding to their Pangalis stronger. These Nagarathar pilgrims stay in the Viduthis by paying any minimal amount feasible to them, as Mahamai. The Viduthis hold an Undiyal (Hundi- money Collection box), in which the pilgrims deposit their Mahamais which is used for the running of the Viduthi. Spatial vocabulary of Nagaraviduthis in Chettinad: In the traditional context of Chettinadu, the edifice of Vidut...
Read more

Transient Communities: A Search for Identity through Ethnicity (Page 2)

By -
Image
Thus, in analysing the impact and consequence of migration on the tradition and culture of the migrant community, a contradiction prevails between the two notions: One states that there is a break in Cultural and traditional ties from that of the homeland, and the other, states the existence of continuity of tradition and Culture of migrant community. Historical Background: The British founded Madras in the 17th century as a trading Centre. By 1674, three distinct areas of the town of Madras was recognisable: the Inner Fort, containing the factory house; the outer Fort or white Town, the European quarter with 118 houses; and the Black Town to the north of the Fort, an Indian residential area of 750 houses already dotted with bazaars and markets. In the Course of 17th century, the East India company encouraged the Armenians and Jews, who were experienced merchants to move to Black Town from other parts of the country to assist the British in establishing trade networks." One suc...
Read more