The magazine has had an impact on the profession (Page 2)

By -

I am aware of the hurdles confronting the production of architectural magazines in India. For example, I was involved with Gautam Bhatia in some of his abortive attempts to produce a 'serious' journal on architecture. Each attempt faltered, primarily for want of a sustainable financial model. That A+D has managed to survive - and flourish - for 25 years Stands to its credit. It has accomplished this, perhaps, by presenting its contents in a Coffee-table format. Nevertheless, the magazine has published a reasonable content mix, which has contributed to at least some architectural dialogue in the country. This, though not in full measure, is the success of A+D.

Each of the three institutions now faces new challenges as they look to the future: circumstances which prevailed when they were established have changed, not least because of their own contributions. But in architectural matters, notwithstanding the shining buildings of Gurgaon, NOIDA, et.al, the issues identified with Manju and Razia 25 years ago remain largely unattended. Architects have not been able to improve the quality of the built environment for a majority of the country's citizens, both rural and urban; they have not been able to mediate what Howard Davis calls 'the culture of building to meet the exigencies of an economically and socially transforming society; architecture in India remain fixated on issues defined by economically developed societies in the expectation that our architecture would benefit if it emulated theirs. My opinion then, as now, is that A+D should focus on these issues in future.

I am, however, fortunate that I was (and still am) associated with all three 1984 initiatives. INTACH projects taught me to rethink our architectural and spatial paradigms; feminism made me a better human being and in the process a more sensitive architect; and A+D gave me the opportunity to formulate and articulate my intellectual transformation catalysed through my association with INTACH and feminism, and present it to a wider audience. I remain deeply indebted to all three.

The End.

Comments

Post a Comment

Popular posts from this blog

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 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 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