Evolution of Tulsi Baug

EVOLUTION OF TULSI BAUG
(-PEELAY IFA ASHFAQUE)
PREFACE
Since the dawn of civilization human beings started socializing with each other is a market place. It was initially a place for barter and exchange of goods which was a necessary for growth and development of civilization. However as mankind progressed,there was a change in the character of the market place i.e in the physical character as well as the use. They play an important part in the development of the city. Therefore the following pages throw light on as to how markets are born, how they change character along with the rest of architecture of city. How economic and social factors influence their character and the important part they play in the development of city, in this case TULSI BAUG, PUNE. TULSI BAUG is one of the heritage structure which holds strong cultural background. Now a days this incredible structure is neglected and taken for granted. As city is developing it is losing its cultural identity. People holdings wadas and chawls are pulling off their structure to built apartments. Due to this the city is losing its image. The development in any city should be for betterment and to enhance the image of city which it holds and not to destroy it.
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ACKNOWLEDGEMENT
In this report, I would like to write a word of appreciation and gracious thanks for all those who helped and guided me in my research on this topic. I would like to thank all my Professors and guides to help me out and to give their valuable comments on my work which I showed time to time to complete the report. I would like to thank Professor AR. ROMEIRO SILVEREIA AND CHANDRAKANT S. KATARIA for his valuable time and comments, which improved the quality of this report. Also I am grateful to my fellow mate PRIYANKA WAGHCHAURE for helping me out whenever required. I would also thank my classmates who helped me out in difficulties. Lastly, I am very much thankful to my parents who stood behind me and supported me in the whole process of this report.
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SYNOPSIS
INTRODUCTION
Since the dawn of civilization human beings started socializing with each other is a market place. It was initially a place for barter and exchange of goods which was a necessary for growth and development of civilization. However as mankind progressed,there was a change in the character of the market place i.e in the physical character as well as the use. They play an important part in the development of the city. Therefore the following pages throw light on as to how markets are born, how they change character along with the rest of architecture of city. How economic and social factors influence their character and the important part they play in the development of city, in this case pune. One such example is tulsi baug. The place have beautifully evolved from religious place to traditional place and now from traditional place to economic place. Tulsi baug as name implies was once garden of tulsi plants. Balaji baji rao, the third peshwa who did much to improve the landscape of city, was responsible for ordering that the temple be built. The complex stands on one acre of land and contains three temples. The main one in the middle is that of lord rama. Two smaller stone temples of ganapati and mahadev on either side of it. The surrounding yard was at one time laid out as a garden with flower beds, but today it is completely paved with stone. There are nagarkhanas for musicians above gateways. These came alive to the sound of drumbeats on special festive days. In those days, women had to travel a fair distance to shop and thus to make it easier for them a few shops were set up in the vicinity of the hundred stalls. Today the courtyard within has grown into a traditional and popular shopping center selling all manner of brass and copper utensils.
NEED TO STUDY
The TULSI BAUG area has strong cultural background. But as the city is developing it is losing its cultural identity. Hence it is threat to our heritage structure which is now a days taken for granted.
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Aims and objectives

To understand the evolution of tulsi baug in pune city and to study the changes market place has undergone,to realize the changing needs of the city and cater to them. Also to reduce the sound and noise pollution, to the considerable depth.to preserve cultural identity. The various problems faced by owners and shopkeeper. To study current role of space. Also to study what happens at various times of the day.
Scope
The scope of the project is to study that how tulsi baug has been evolved and to identify various present problems, prevailing type of architecture given to it, which express it. The solution to the problem are given by analyzing and studying different case studies.
Methodology
Reference case studies- 1.delhi haat, Delhi.

2.chaarminar, Hyderabad. 3.crawford market, Mumbai. 4.Jaiselmer market,Rajasthan.
Reference case study

Location. Area. History of the place. The heritage structure. Streetscape or scenario. Height and volume. Types of shop. Conclusions and proposals.
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FIELD WORK TULSI BAUG

Location. Area. History of the place. The heritage structure. Streetscape or scenario. Height and volume. Types of shop. Evolution
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EVOLUTION AND CIVILISATION

Evolution is a term used to describe the change in character of a particular space along with the rest of architecture of city. How economic and social factors influence their character and the important part they play in the development of city, in this case pune. The market places in past were in the form of weekly bazaar were exchange of goods used to take place. In this way bazaars came into picture. Civilization (or civilisation) is a term used to describe specific stages of human social development and organization considered to be most advanced. The term is also used to refer to a human society that meets such requirements. A civilized society is often characterized by advanced agriculture, long-distance trade, occupational specialization, and urbanism. Since the dawn of civilization human beings started socializing with each other is a market place. It was initially a place for barter and exchange of goods which was a necessary for growth and development of civilization. However as mankind progressed,there was a change in the character of the market place i.e in the physical character as well as the use. They play an important part in the development of the city."Civilization" can also describe the culture of a complex society, not just the society itself. Every society, civilization or not, has a specific set of ideas and customs, and a certain set of items and arts, that make it unique. Civilizations have even more intricate cultures, including literature, professional art, architecture, organized religion, and complex customs associated with the elite. "Civilization" can also describe the culture of a complex society, not just the society itself. Every society, civilization or not, has a specific set of ideas and customs, and a certain set of items and arts, that make it unique. Civilizations have even more intricate cultures, including literature, professional art, architecture, organized religion, and complex customs associated with the elite. Civilization is such in nature that it seeks to spread, to have more, to expand, and the means by which to do this.
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The civilization in which someone lives is that person's broadest cultural identity. Huntington's map of world civilizations (1996).
What is bazaar
In the Middle East, where the word originates, it refers to a central open market which a large number of goods can be found for sale. In the West, it is used to refer to a flea market or a store which sells miscellaneous objects, frequently to raise funds for a charity.
Origin of bazaar
The bazaar first appeared in the Middle East, around the fourth century. At the time, the area was often at the axis of many important trade routes, which helped establish cities and ports. A constant flow of foreign and exotic goods, along with travelers, gave rise to systems of haggling and trade within the cities themselves. Special areas of cities were eventually designated as areas of trade, and the first bazaars were established. A strong economy has always been an Islamic ideal, so the bazaars were incorporated and actively fostered when the Islamic conquest swept over the region. Bazaars became areas not just for the trading of goods, but were often the social, religious, and financial centers of cities. Mosques and coffee shops were often incorporated into established bazaars, as were forms of street
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entertainment.[3] The idea of a bazaar was carried along trade routes, to east in areas of modern day Afghanistan, Pakistan, India and certain areas in SouthEast Asia, North to modern day Turkey, Hungary and sporadically into areas of Central Asia. However, the major world bazaars continued to be found in Middle Eastern states, as they still are today.
EXAMPLES OF BAZAAR
Bazaar in Bangladesh Bazaar in Dehli, India
Grand Bazaar, Istanbul
An illustration Tehran's bustling Bazaar
1873 of One of several entrances the Bazaar. of An aley in Tabriz Bazaar (special A view from the
Isfahan
entrance
alley for carpet selling).
Night A Tajik man in Kruje bazaar Spice_Bazaar: the bazaar Chiang Thailand
Bazaar, Mai,
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Why pune?
Down the centuries, Pune has been ruled by several dynasties. pune is a unique city when we come to see its chronological development. From being a capital of prosperous kingdom, to being a quiet town termed as the pensioners paradise, then emerging as the city with the largest student population and becoming an educational centre of the country and now finally joining the list of newly emerging IT hubs in the country. Over the years that have passed pune has been through a lot of changes. Pune city ,though it has experienced tremendous growth in the past two decades, still remains a place where past meets presents. Pune :the cultural capital and the leading industrial city of Maharashtra, though not of great antiquity, the city occupies a special place in maharashtrian consciousness from the time young shivaji and his mother jijabai set foot in pune. Vestiges of its earliest form, as a garrison town under muslim rule, and small market place under Marathas, can be seen in what is today kasba peth. Punes good times began with the breakdown of the mughal empire, when the Marathas emerged as a significant regional power. Its fortunes changed dramatically in the eighteenth century, when the peshwas made it their capital city. Pune of the eighteen peths or wards was the creation of the peshwas. Pune at that time was considered the most politically influenced city in India. To the pesshwas goes the credit for transforming this insignificant market town into thriving city of hundred thousand souls. Though its urban growth reflected the traditional pattern, its urban space was fashioned within the narrow confines of a caste-based society, moulded by a rigid social structure. Ironically, before Independence, punes location in bombays backyard was a major stumbling block to its economic development, as all commerce, trade and industry was concentrated in the in the port city. After 1960, all this changed. The old Bombay state was bifurcated and this also coincided with Bombay island
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getting saturated- to the extent it could grow no further. Punes proximity to Bombay in the changed circumstances became a plus point for diverting all new industries to pune. Migrants from all over were attracted to the city, which suddenly had everything to offer-good education, pleasant climate, a rich cultural and social environment and, more importantly, job opportunities.
Location
Pune city started out on the right bank of the mutha river that formed its western boundary. Subsequently of course, it jumped across this natural barrier on to the bank and far beyond, where previously there were jungles and wild bests. The mula river meets the mutha at the north-east tip of the city. This joint river formed its northen boundary. The city began as a small settlement, probably only a hamlet, that it finds no mention in documents, which only talk of the district as a whole.
How city was named

Copper printed inscriptions dating from the eighth century, during the reign of the rashtrakuta dynasty of kings, refer to the region as punya vishaya or punaka vishaya. In the tenth century the town itself is mentioned in their records as punaka wadi. This has been derived from even an older name, punnaka or purnak. There is also theory that the original name may have been punyapur because it stood near the confluence of the mutha and mula, and such places were regarded as holy. It is generally now agreed that the modern variant, pune, came into use as early as the thirteenth century, when the small settlement was named kasba pune by its arab commandant.
History of pune
B. B. DUTT ONCE SAID The city and citizens are indissolubly linked together. The influence of one wove into the life and evolution of the other. Hence there must be continuity in the growth of cities, which India is from within.
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Looking at pune, as at other Indian cities today, the onlooker may forgiven if he fails to perceive at once the continuity between the traditional past and chaotic present. Only a few years back, pune was well-known pensioners paradise and an idyllic town for students, with its main educational institutes. But now, it seems a suitable word to describe everyday reality of urban life in pune, which is fast becoming like other industrializing town of India.
Early and Medieval

Copper plates dated 758 and 768 show that, by the 8th century, an agricultural settlement known as Punnaka existed where Pune is today. The plates indicate that this region was ruled by the Rashtrakuta Dynasty. The Pataleshwar rock-cut temple complex was built during this era. Pune was part of Yadava Empire of Deogiri from the 9th century to 1327. In 1595, Maloji Raje Bhosale was appointed the jagirdar of Pune and Supe by the Mughals. It was ruled by the Ahmadnagar Sultanate until being annexed by the Mughal Empire in the 17th century.
Maratha rule
In 1625, Shahaji Bhosale appointed Rango Bapuji Dhadphale as the administrator of Pune. He was one of the first major developers of the town, overseeing construction of the Kasba Peth, Somwar Peth, Raviwar Peth and Shaniwar Peth. After the destruction of the town in raids by the Adil Shahi dynasty in 1630, and again from 1636 to 1647, Dadoji Kondadev, a military and administrative officer of Shahaji Bhosale, oversaw redevelopment and construction of the area. He stabilzed the revenue system of Pune and the neighborhoods of Maval to the west of town. He developed effective methods to control disputes and enforce law and order. Construction began on the Lal Mahal palace, as Shahaji's son Shivaji Bhosale (later Chattrapati Shivaji) was to move there with his mother Jijabai. The Lal Mahal was completed in 1640. Jijabai is
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said to have commissioned the building of the Kasba Ganapati temple herself. The Ganapati idol consecrated at this temple is regarded as the presiding deity (gramadevata) of the city. Shivaji was crowned Chhatrapati in 1674. He oversaw further development in Pune, including the construction of the Guruwar, Somwar, Ganesh and Ghorpade Peths. Shivaji Maharaj encouraged development of Dams in Parvati and Kondhwa regions of Pune for agriculture purpose. Pune and surrounding villages provided huge manpower to Shivaji Maharaj's efforts to build army and Calvary during the period from 1645 to 1680. Unfortunately during some part of his tenure- that is from 1660 to 1670 the town was captured by Mogul General Shahistekhan , then it was again recaptured by Marathas in 1670 after battle of Sinhagad. During 27 year war of Maratha vs.Moguls the town was occupied by Aurangjeb from 1703 to 1705;during this time the name of town was changed to "Muhiyabaad" but mere in 2 years,Marathas recaptured Sinhagad fort and then Pune city from Moguls in the same pattern as it happened during 1670. In 1720, Baji Rao I was appointed Peshwa (Prime Minister) of the Maratha Empire, ruled by Chattrapati Shahuji.[ He selected Pune as his base and started construction of Shaniwarwada on the banks of the Mutha River. The construction was completed in 1730, ushering the era of Peshwa control of the city. The patronage of the Peshwas resulted in the construction of many temples and bridges in the city, including the Lakdi Pul and the temples on Parvati Hill. Bajirao Peshwa also constructed an underground aqueduct to bring water from Katraj lake to Shaniwarwada. The aqueduct is still operational. As a city Pune developed in the period of Nanasaheb Peshwe. He developed Saras Baug, Heera Baug, Parvati Temple and new commercial, trading and residential localilties. The Sadashiv Peth, Narayan Peth, Rasta Peth and Nana Peth were developed in this era. The Peshwas fell into decline after their defeat in the Third Battle of Panipat in 1761. In 1802, Pune was captured by Yashwantrao Holkar in the Battle of Poona, directly precipitating the Second Anglo-Maratha War of 1803-1805.
British Rule eee

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The Third Anglo-Maratha War broke out between the Marathas and the British in 1817. The Peshwas were defeated at the Battle of Khadki (then transcribed Kirkee) on November 5 near Pune, and the city was seized by the British. It was placed under the administration of the Bombay Presidency, and the British built a large military cantonment to the east of the city (now used by the Indian Army). The Pune Municipality was established in 1858. Navi Peth, Ganj Peth and Mahatma Phule Peth are believed to have developed during the British Raj. Nana Sahib Peshwa, the adopted son of the last Peshwa Bajirao II, rose against the rule of British East India Company as a part of the Indian Rebellion of 1857, known in India as the First War Of Independence. He was helped by Rani Lakshmibai of Jhansi and Tatya Tope. At the end of the war, the final remnants of the Maratha Empire were annexed to British India. Pune was an important centre in the social and religious reform movements of the late 19th century. Many prominent social reformers and freedom fighters lived here, including Bal Gangadhar Tilak (also known as Lokmanya Tilak), Vitthal Ramji Shinde, Dhondo Keshav Karve and Jyotirao Phule. In late 1896, Pune was hit by bubonic plague; and by the end of February 1897, the epidemic was raging, with a mortality rate twice the norm, and half the city's population fled. A Special Plague Committee was formed under the chairmanship of W. C. Rand, an Indian Civil Services officer. He brought troops to deal with the emergency. Although these measures were unpopular, the epidemic was under control by May. On 22 June 1897, during the Diamond Jubilee celebration of the coronation of Queen Victoria, Rand and his military escort Lt. Ayerst were shot while returning from the celebrations at Government House. Both died, Ayerst on the spot and Rand of his wounds on 3 July. The Chapekar brothers and two accomplices were charged with this murder, and with the shooting of two informants and an attempt to shoot a police officer. All three brothers were found guilty and hanged. An accomplice was dealt with similarly. Another, a school boy, was sentenced to ten years hard labour.
Independence eee
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After Indian independence in 1947, Pune saw a lot of development, such as the establishment of the National Defense Academy at Khadakwasla and the National Chemical Laboratory at Pashan. Pune serves as the headquarters of the Southern Command of the Indian Army. Industrial developments started in the 1950s and '60s in Hadapsar, Bhosari, Pimpri, and Parvati. Telco (now Tata Motors) started operations in 1961, which gave a huge boost to the automobile sector. In July 1961, the Panshet dam broke and its waters flooded the city, destroying most of the older sections of town. This unfortunate incident led constructive developments in the city, including giving an opportunity for modern town planning concepts to be put into Use.The economy of the city witnessed a boom in the construction and manufacturing sectors. By 1966, the city had expanded in all directions. In 1990 Pune began to attract foreign capital, particularly in the information technology and engineering industries; new businesses like floriculture and food processing started to take root in and around the city. In 1998, work on the sixlane Mumbai-Pune expressway began; a huge accomplishment for the country, the expressway was completed in 2001. IT Parks were established in Aundh, Hinjawadi and on Nagar Road. In 2008 the Commonwealth Youth Games took place in Pune, which encouraged additional development in the northwest region of the city.
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Significance
At one time, ancient trade routes passed close by pune. Caravans of pack animals carried goods to and from the deccan, across the passes like nane and bhor through the sahyadri ranges.
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The origin
Though there are elaborate rules for the planning of towns in the traditional texts, most Indian towns were actually unplanned. They originated in a temple, a village, a market, or at a natural locational advantage, like a valley, a bend in the
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river, a strategic point on the coast . beginning with one or more small villages, they grew organically, through a process of addition.
Pune was no exception to this process. According to a long-held local legend, there were three original villages-kasarli, kumbharli and punewadi-which combined in time to form the town. According to the author of the gazetteer, the starting point was near the mutha river bank around the old puneshwar temple. He reasons that the presence of the river attracted the settlement. Moreover, the confluence of the river mutha and mula gave the settlement, while its nearness to the approach route to the bhor pass gave it economical benefit.
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Map of pune
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Zones in pune
Zones
Neighborhood
Description
These established Central Pune The seventeen Peths (markets) of Pune
were and
developed during the Maratha and Peshwa rule, and are referred to as the old city.
Deccan Gymkhana, Erandwane New Developments (inner) and Shivajinagar in the west; Camp, Koregaon Swargate, Sahakarnagar, Bund Park Garden in the and east; Hill, Nagar, Bounded on the north by the Mula-Mutha river.
Parvati Mukund
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Maharshi Nagar, Gultekdi and Salisbury Park to the south. Khadki, Aundh and Ganeshkhind in the northwest; Kothrud and Paud Road in the west; Dattawadi, Sahakarnagar and Dhankawadi in New developments (outer) the southwest; Bibvewadi and Lullanagar Yerwada, (including in the southeast; Sheri and Several educational
institutes are located in the Bibvewadi and Dhankawadi neighborhoods.
Wadgaon Kalyani Nagar
Shastri Nagar) in the northeast; Vishrantwadi in the north;
Ghorpadi, Fatimanagar, Wanowrie and Hadapsar South to the east. Baner and Pashan in the
northwest; Bavdhan and Warje in the west; Wadgaon Budrukh, Kharadi and
Dhayari and Ambegaon in the Suburbs southwest; Katraj, Kondhwa, Undri and Mohammedwadi in the
Hadapsar are home to large IT parks
southeast; Hadapsar, Mundhwa and Manjri in the east; Kharadi in the northeast; Dhanori and Kalas to the north.
POPULATION GROWTH
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Census 1851 1881 1891 1901 1921 1951 1961 1971 1981 1991 2001
Pop. 73,209 129,751 161,390 153,320 133,227 488,419 606,777 856,105 1,203,351 1,566,651 2,540,069
% 24.4% -5.0% 24.2% 41.1% 40.6% 30.2% 62.1%
Source: Census of India,[25] Imperial Gazetteer of India[26]
Religion
Chaturshringi Temple
Dagadusheth Halwai Ganapati temple
Hinduism is the most commonly practised religion in Pune, and many Churches, Masjids, Gurudwaras, Jain temples and other religious buildings are found throughout the city. The most prominent communities include Marathas,
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Bramhins, Gujaratis, Jains, Marwadis and Sindhis along with the local communties. The most prominent Hindu temple in Pune is the Parvati Temple, located on Parvati hill and visible from most of the inner suburbs. The most visited temple is likely the Chaturshringi Temple, located on the slopes of a hill in the northwest of the city. During Navratri, there is a large procession to this temple and worshippers gather from around the country to pray here. The presiding god of Pune city is the Kasba Ganapati, whose temple is found in Kasba Peth in central Pune. Sarasbaug Ganpati is also a prominent landmark in Pune. The Pataleshwar Temple, is believed to be one of the oldest temples in the city. Since 1894, Pune has celebrated Ganesh Chaturthi as a ten-day long festival, in which most neighborhoods put up a pandal (tent) with an idol of Ganesha, often amidst a religious setting, complete with decorative lights and festive music. This festival culminates with a parade of Ganesh idols from across the city carried to the local rivers to be immersed (Ganesh visarjan). The Kasba Ganapati, as the presiding deity of the city, is the first in this parade. The idea of a public celebration was initiated by Lokmanya Tilak in Pune, and has since spread to many other cities, particularly Mumbai, which now has a parade every year. Significant religious leaders Sant Dnyaneshwar and poet Sant Tukaram were born near Pune. Their link to the city is commemorated with an annual pilgrimage to Pandharpur, 300 kilometers away, consisting of a palkhi of both figures being carried to the main temple of the Hindu god Vithoba. The pilgrimage is timed to end on the auspicious day of Aashadhi Ekadashi Islam is the second largest religion in Pune.[citation needed] Pune has a large number of mosques, the most prominent ones of which are Chand Tara Masjid (Tabliji Markaz), Madarchilla Masjid and Azam Campus Masjid. Chand Tara Masjid located in Nana Peth is one of the biggest and most important mosques in Pune as it is the city headquarter (Markaz) for Tabligi Jamaat. The Eid-gah Maidan located near Golibar Maidan on Shankar Sheth Road witnesses a large gathering of people for Eid Namaz on Eid-Ul-Fitr and Eid-Ul-Adha.
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There is a significant number of Christians residing in Pune. The Roman Catholic Diocese of Pune (Latin: Poonen(sis)) is located here. It is a part of the Ecclesiastical province of Mumbai. It was established in 1854 as the Apostolic Vicariate of Poona from the Apostolic Vicariate of Bombay. On 1 September 1886 it was Promoted to the Diocese of Poona. Protestantism arrived in the 18th century when the British took over the area from the Maratha empire. American missionaries were first to start evangelizing the local people. They built many churches and schools in Pune. Pune's local Christian population mostly belongs to [Protestant]]
The Shrutisagar Ashram, located at Phulgaon off the Nagar road, houses the Vedanta Research Centre and a unique temple of Dakshinamurthy, located near the confluence of the Bhima, Bhama and Indrayani rivers. It was established in 1989 by Swami Swaroopanand Saraswati. Here one can find detailed explanations of ruti and smrti (including the Vedas, Bhagwat Gita, Upanishads and Puranas) in Marathi and English. With 200,000 visitors annually, the Osho International Meditation Resort in Pune is one of the largest spiritual centres in the world Pune has been associated with several
significant spiritual teachers. Osho lived and taught in Pune for much of the 1970s and 1980s. The Osho International Meditation Resort, one of the world's largest spiritual centers, is located in the Koregaon Park area. It has visitors from over a hundred countries. [33] Pune is also the birthplace of spiritual guru Meher Baba, although pilgrims usually travel to Meherabad to visit Meher Baba's tomb. Hazrat Babajan, one of the five Perfect Masters, lived the final 25 years of her life in Pune. She established her final residence first under a neem tree near Bukhari Shah's mosque in Rasta Peth and later another neem tree in the then-dilapidated section of Pune called Char Bawdi where she remained the rest of her life. There is a shrine erected in her honour in Pune, around the tree under which she made her final home.
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The ISKCON movement also has a presence in the city, with the Sri Radha Kunjbihari Mandir. B. K. S. Iyengar, an internationally known yoga master, established the Ramamani Iyengar Memorial Yoga Institute in Pune in 1975, in order to train students in the Iyengar Yoga System.
Culture
Pune is said to be the cultural capital of the state of Maharashtra. It epitomizes the Marathi culture, which lays emphasis on education, arts and crafts, music, and theatre. Pune has emerged as a centre of modern architecture in India, with prize winning buildings. Pune culture reflects a blend of traditions with modernity, as along with hosting classical shows, the city also boasts an active nightlife.
Architecture
In addition to its various temples, historical attractions in and around Pune include the rock-cut Pataleshwar cave temple, Aga Khan Palace, Shaniwarwada, Lal Mahal, Shinde Chhatri and Sinhagad fort. The city is known for its British Raj and the Garden Cities Movement layout of the Cantonment in the early twentieth century. Notable architects who have worked in Pune include B.V.Doshi, Charles Correa , Achyut Kanvinde and Christopher Charles Benninger. Modern master pieces in Pune include the IUCA by Correa and a number of campuses by Benninger, including his studio complex called INDIA HOUSE. His award winning campuses include the Mahindra United College of India, the YMCA Campsite at Nilshi, the Samundra Institute of Maritime Studies, and Suzlon One Earth.
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Tulsi baug
The most important landmark in budhwar peth is the tall shikhars of the tulsi baug temple. As its name implies, the site was once time a garden of tulsi plants. Balaji Baji Rao, the third peshwa was responsible for ordering that the temple be built. Naro Appaji was charged with the construction and management of the temple. According to the gazetteer, the temple was finished in 1761. The temple complex stands on one acre of land and contains three temples. The main one in the middle is that of Rama. This is a vaulted stone shrine with a shikara and a hall, with a marble floor. Two smaller stone temples of Ganpati and Mahadev are on either side of it. The surrounding yard was at one laid out as a garden with flower beds, today it is completely paved with stone. Entry is through two rather inconspicuous gateways in the north and south with nagarkhanas for musicians
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above them. These came alive to the sound of drumbeats on special festive days. Over the years this temple complex has grown through additions and alterations. The very elegant shikhara, a conical superstructure on a square base, was added in the late nineteenth century and the main hall was rebuilt at that time with massive wooden pieces. Shrines, halls, restrooms and shops were gradually added to the complex as it grew in importance as both a religious as well as a social space for puneites. It throbbed with throughout the day. Today the courtyard within has grown into a traditional and popular shopping center selling all manner of brass and copper utensils. In fact the whole precinct wears a festive look with the loud sounds and smells of an old fashioned bazaar.
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SECTION- ii Part A
LAAD BAZAAR, HYDERABAD
LOCATION:
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Laad Bazaar is located in Hyderabad right next to the historic Charminar. Situated on one of the four main roads that shoot out from the Charminar, it is sited in a very old area of Hyderabad, the capital of Andhra Pradesh.
HISTORY OF THE PLACE :

Sultan Muhammad Quli Qutb Shah , the 5th ruler of the Qutb Shahi dynasty built Charminar in 1591 shortly after he had shifted his capital from Golkonda to what is now known as Hyderabad.[1]. He built this famous structure to commemorate the elimination of a plague epidemic from this city. He is said to have prayed for the end of a plague that was ravaging his city and vowed to build a masjid (Islamic mosque) at the very place where he was praying. In 1591 while laying the foundation of Charminar, Quli Qutb shah prayed: "Oh Allah, bestow unto this city peace and prosperity. Let millions of men of all castes, creeds and religions make it their abode, like fish in the water." Today one can see the city as evidence of the prayer being answered. The Mosque became popularly known as Charminar because of its four (Persian/Hindi char = four) minarets (Minar (Arabic manara) = spire/tower). This beautiful colossus in granite, lime, mortar and, some say, pulverised marble, was at one time the heart of the city. Initially the wonderful monument with its four arches was so proportionately planned that when the fort was opened one could catch a glimpse of the bustling Hyderabad city as these Charminar arches were facing the most active royal ancestral streets. There is also a legend of an underground tunnel connecting the palace at Golkonda to Charminar, possibly intended as an escape route for the Qutub Shahi rulers in case of a siege, though the exact location of the tunnel is unknown.
THE HERITAGE STUCTURE:
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Charminar has the signature style of Islamic architecture. This great tribute to aesthetics looks sturdy and solid from a distance but as one moves closer, it emerges as an elegant and romantic edifice proclaiming its architectural eminence in all its detail and dignity. Charminar looks equally spectacular at night when it is illuminated. Apart from being the core of the citys cultural milieu, it has become a brand name.
Charminar is a beautiful and impressive square monument. Each side measures 20 m, and each of the corners has a tall, pointed minaret. These four gracefully carved minarets soar to a height of 48.7 m above the ground, commanding the landscape for miles around. Each minaret has four stories, marked by a delicately carved ring around the minaret. Unlike the Taj Mahal, Charminar's four fluted minarets of Charminar are built into the main structure. Inside the minarets 149 winding steps guide the visitor to the top floor, the highest point one can reach, which provides a panoramic view of the city.
The actual masjid occupies the top floor of the four-storey structure. Madame Blavatsky reports that each of the floors was meant for a separate branch of learning - before the structure was transformed by the Imperial British administration into a warehouse for opium and liqueurs.
A vault that appears from inside like a dome, supports two galleries within the Charminar, one over another, and above those a terrace that serves as a roof, bordered with a stone balcony. The main gallery has 45 covered prayer spaces with a large open space in front to accommodate more people for Friday prayers.
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THE BAZAAR
AREA:
It is one kilometre long strected road with shops displaying colourful items on both sides.
HISTORY OF BAZAAR:
Lad Bazaar is said to have been founded by Ladi Begum, the wife of Mir Mehboob Khan, the wife of Mir Mehboob Khan, the sixth Nizam of Hyderabad. In those days, it used to be a street where the concubines of the Nizam lived. The tiny upper storey apartments, still seem to hide the romance of their past grandeur, behind their typical little wooden shutters. These apartments are at present being used as karkhanas(workshops).
SCENARIO AND STREETSCAPE:

The Laad Bazaar is located in a small lane that offshoots from the historic monument Charminar. Since the lane is narrow, cabs, cars and autos are not allowed inside. It is best to explore the bazaar on foot. You may also take the manually driven rickshaws available there which is a different experience in itself. Double-storeyed structures standing on either side of a narrow stretch of road framed between Charminar and the Mehboob Chowk are full of colour and buzzing with commercial activity throughout the year. Since the stores are cramped, the shopkeeper utilize every inch of space available.
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The street has a number of names such as Chudi Bazaar, Joda Bazaar, Judwa Bazaar, Meena Bazaar, Murga Bazaar and so on; and each owes its allegiance to a section of it, depending on the items it sells.
A walk through the bazaar and the labyrinth of bylanes behind is an experience in itself. On is sure to get exhilarated by the rich riot of colourful hangings that deck the exteriors of almost each shop right from the Charminar to the Seft-e-khas estate.
The Mehboob Chowk, a torpid looking quadrangle almost half the size of a volley ball court with an imposing tower in the middle, marks the end of Lad Bazaar.
The green and white Chowk Mosque, standing nearby, on a high platform imposes a Mughal flavour and around it commerce proceeds with vigour. In fact, most of the things such as the black metalware and woodcrafted articles which are sold in the Lad Bazaar are designed and made at this Chowk.
Come Ramzan (month of fasting) or the wedding season, Lad Bazaar is heavily crowded with the burkha-clad (veiled) Muslim women, fashion conscious ladies, chic college girls and blushing Lambadinis (a clan of gypsies) bejeweled in their traditional finery. The echoes with the calls of pavement vendors selling bangles, trousers and pins etc. hairstreet the
TYPES OF SHOPS:
PERMANENT SEMI-PERMANANT STREET VENDOURS Goods sold are mostly the famous lac bangles,semi-precious stones,
pearls, sarees, beads, clothes, antique furniture, perfumes, decorative metal craft, bridal trousseaus and other bric-a-bric.
HEIGHT AND VOLUME:
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The street is havin mostly 2-3 storey structure. Buildings are stuck together. Shops are cramped. Tpology was guilt consisting of shops on ground floor and tiny apartments on upper floor but now the upper floor apartments are being used as workshops.
Night view of bazaar. the shops.
Colourful items displayed outside
PROPOSALS AND CONCLUSION :

1. Its a small lane that offshoots from the heritage structure CHARMINAR. 2. There is no segregation of vehicular movement and pedestrian movement it creates a lot of hustle and bustle during festival time. 3. Since it is a long stretched road. People utilise kattas or extension of stores to sit/relax during shopping. 4. The new/contemporary structures are coming up in this area are very wage.
SOLUTIONS :
1. A separate parking lot can be provided to solve such problems.
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2. Some sittings can be provided at regular intervals. 3. If not in planning atleast facade treatments should respond to the Hyderabad style architecture.
DELHI HAAT, DELHI
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LOCATION:
It is located at Shri Aurobindo Marg, opposite to INA market, New Delhi, in the hub of south Delhi lies Delhi Haat.
EVOLUTION:
The place which has been developed by the tourist department to enhance craftsmanship of our country. The word Haat refers to a weekly market in rural, semi-urban and sometimes even urban India. DILLI HAAT is not just a market place; it has been visualized as a showpiece of traditional Indian culture- a forum where rural life and folk art are brought closer to an urban clientele. Delhi Haat is a permanent haat where the craftsmen are mobile and offer you a pleasing combination of arts and crafts, food and cultural activities. Delhi Haat covers a vast area of 6 acres. Apart from the market, Delhi Haat comprises of a separate corner for children to play.
PURPOSE:
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This gives them a platform to show their skilled work and launch themselves. The place has great food stalls with cuisine from different taste of india, makin it a place for everyone.
AREA:
Six acre area, imaginative, landscaping, creative planning and the traditional village architectural style have combined to produce the perfect ambience for a Haat or market place. Paved plaza with stone and brick work interpresed with glass, flowering shrubs and fewerin eucalyptus trees, play corner for children have conjured up an oasis for children in which can browse at leisure. Delhi Haat also have performing arts space. It comprise of open air theatre, for captures glimpses of the diversitied Indian in all its rich and varird colours ranging from unique and soectacular dance from kathakali to bhangada.Delhi Haat is an important land mark of Delhi one can enjoy myriad culture, musical and art forms of India.
SCENARIO:
Delhi Haat is an upgraded version of the traditional weekly market, offering a delightful amalgam of craft, food and cultural activities. Delhi Haat houses two things together - a food joint and a crafts market - both inspired from the village style. At times Delhi Haat also conducts some regional food festivals. Handicrafts at Delhi Haat are commendable. They include rosewood and sandalwood carvings, camel hide Footwear, brass ware, metal crafts, gems and jeweleries, etc. You can get the crafts work from all across the country here.
The best time to visit Delhi Haat would be in the evening when you can not only enjoy the glitters of the village set up but also get to see the wide diversity of Indian culture.
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There are sixty-two stalls selling handicrafts of varied kinds from all over the country. The stalls are allotted for two weeks each on a rotational basis, thus aiming at giving opportunity to the maximum number of craftsmen to exhibit their ware and also ensures that visitors buy authentic pieces at prices that are not exorbitant due to high maintenance. The exhibition hall facing the shops holds shows promoting handicrafts and handlooms, in line with the government policy of promoting and preserving the traditional heritage.
ENTRANCE OF BAZAAR
VIEW OF SHOPS AT BAZAAR
PERFORMANCE AT BAZAAR
NIGHT VIEW
TYPES OF SHOPS:
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Permanent shops
Shops include items of art and craft from all over India. They include rosewood and sandalwood carvings, camel hide Footwear, brass ware, metal crafts, gems and jeweleries, etc.
At times Delhi Haat also conducts some regional food festivals. Handicrafts at Delhi Haat are commendable.
Besides this there are food stalls and performance area.
STREETSCAPE:
Ground structure having typical village character.
ARCHITECTURE:
The architectural features of the complex have been especially designed in the traditional north Indian style, with brickwork jail (lattice) and stone roofs.
A hall in the complex specifically caters to exhibitions of the handlooms and handicrafts. A souvenir shop, also displays attractive ethnic products.
The small ionthatched roof cottages and kiosks, without any concrete structures provide a village atmosphere.
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The shops are set up on platforms, which act as a link in the Bazar design. The courtyards between the shops are paved in stone and interspaced with grass to retain a visual softness.
The landscaping of the area incorporates colourful flowering shrubs and trees, thus the entire complex is in harmony with the environment.
PROPOSALS AND CONCLUSION :

1. Delhi Haat can be taken as a idol example of a proper designed market area. 2. As we enter theres space for parking. 3. Proper shop area is provided. 4. A hall in the complex is provided for exhibitions. 5. Landscaping is incorporated in the design which includes colourful flowering shrubs and trees ,thus the entire complex is in harmony with the environment. 6. Theres space dedicated to performance area. 7. Theres no problem during festivals or on any special occasion.
JAISELMER MARKET FORT, RAJASTHAN.
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LOCATION:
It is located in western rajasthan. In the core area of city.
HISTORY OF FORT:
The Fort of Jaisalmer was founded by Bhatti Rajput ruler Raja Rawal Jaisal in 1156 on the insistence of Eesaal, a hermit. The site on Trikut Hill was chosen as a less vulnerable site compared to Luderwa, the earlier abode of the ruler. This structure, with a height of 250 feet, has 99 bastions and a battlement wall of 30 feet. Within the walled city, wells were constructed for providing water, some of which are still functional. The second oldest of all Rajasthan forts is still inhabited by one-fourth of Jaisalmer's population.
Intermingling of Islamic and Rajput cultures in Jaisalmer has given rise to a unique architectural style typical of Jaisalmer. Suraj Pol, Ganesh Pol, Hawa Pol, and Akshya Pol are grand representations of this architectural form. The Jain temples are a marvelous sight in this desert fort city of Jaisalmer.
ARCHITECTURE:
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The five story edifice adorns itself with balconies and windows that displays some of the finest masonry work, while the interior is painted and tiled in typical Rajput style.
The main attractions within the fort are a group of beautifully carved Jain temples built between the 12th and 15th century. The fort stands almost 30 meters over the city and unbelivebly houses an entire living area within huge ramparts. It is approached through Ganesh Pol, Suraj Pol, Bhoot Pol and Hawa Pol.There are several entrances, called 'pols' that guard the Megh Durbar and the Jawahar Mahal, which bear the imperial symbols of the Bhatti clan's lunar lineage. Outside the fort, is the main market place called Manek Chowk.
These days the fort is crowded by a population of merchants and shop owners living within its walls. The small lanes are surrounded with number of houses, temples, and shops. Jaisalmer fort essentially boosts life with the people who goes about their daily routines. Many tourists make it to this exotic town where camel safaris are popular as is the annual desert festival in February.
FORT BAZAAR
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AREA:
Market area is stretched along the road of fort.
SCENARIO OR STEETSCAPE:
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Their are mostly 4-5 storey structure.
The five story edifice adorns itself with balconies and windows that displays some of the finest masonry work, while the interior is painted and tiled in typical Rajput style.
STREET SCENARIO
Structures are continues in other words structures are stuck together.
One has to explore the market area on foot as vehicles are not used. Because of this there is no issue of parking, pollution and traffic congestion issue.
Different items like colourful rajasthani dresses, artefacts, pagdis, jewellery are displkayed along road.
Pagdis at display
Puppets at display
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The differing width of roads and lane, the small lane opening into a wide road or chowk brings in element of surprise and add a natural touch to the scenario.
Detailing seen along the market road
The sandstone structure with lot of intricate detailing adds a distinct character to streets.
TYPES OF SHOPS:
PERMANENT SHOPS- TWO THREE STOREY
KIOSKS
ITEMS SPREAD ON PLINTH
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HIERARCHY
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CRAWFORD MARKET, MUMBAI
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LOCATION:
Crawford Market is one of the prominent markets of Mumbai. It is located in South Mumbai, to the north of Victoria railway station and opposite the Police headquarters.
AREA:
The market is spread in an area of around 72000 sq yards.
HISTORY:
The building, completed in 1869, was donated to the city by Cowasji Jehangir. After India's independence, the market was renamed after Maharashtrian social reformer, Mahatma Jyotirao Phule. In 1882, the building was the first in India to be lit up by electricity. One of the main features of the building is the Clock Tower, which is adorned with beautiful Victorian carvings. Crawford Market was the main wholesale market of the former city of Bombay till 1966, when it was shifted to Navi Mumbai.
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ARCHITECTURE:
Gothic and Victorian architecture
According to writer Jan Morris, "Bombay is one of the most characteristically Victorian cities in the world, displaying all the grand effrontery of Victorian eclectism". The British influence on buildings in the city is evident from the colonial era. However, the architectural features include a range of European influences such as German gables, Dutch roofs, Swiss timbering, Romance arches and Tudor casements often interfused with traditional Indian features. Crawford Market, in south Mumbhai is named after Arthur Crawford, the first Municipal Commissioner of the city.
The building, completed in 1869, was donated to the city by Cowasji Jehangir. In 1882, the building was the first market in India to be lit up by electricity.
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The edifice is a blend of Norman, Flemish and Gothic architectural styles. The friezes on the outside entrance depicting Indian farmers, and the stone fountains inside, were designed by Lockwood Kipling, father of novelist Rudyard Kipling.
The market covers an area of 22,471 sq m (24,000 sq ft) which 5,515 sq m (6,000 sq ft) is occupied by the building itself.
MATERIAL:
The structure was built using coarse buff coloured Kurla stone, with redstone from Bassein.
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STREETSCAPE OR SCENARIO:
ARIEL VIEW OF MARKET
Since all the shops are under one roof it can be defined as organised market.
It is a one big huge structure which is continues and is having truss roof.
In typical Indian market the shops is laid separately on streets with different heights and different roof but in case of Crawford market it is different. It is built as continues structure with one roof and shops then fitted inside afterwards.
Since it is a blend of different architectural styles like Norman , Flemish and Gothic it has become one of the landmark structure of this area.
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SKY LINE OF THE STRUCTURE
TYPES OF SHOPS:
PERMANENT SHOPS PERMANENT SHOPS TEMPORARY SHOPS KIOSKS
TEMPORARY SHOPS
Permanent type of shops mostly include household things and temporary and kiosks include fruits and vegetables.
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The height of the shops inside is about 3m to 4m. PROPOSALS AND CONCLUSION : 1. Theres no proper parking space alloted people park their car haywire which leads to traffic congestion on the main road. 2. The lanes inside the market are very small that when a person is standing and interacting with shopkeeper its hard for other people to pass by at a time. 3. As structure is continuous and huge theres a problem of light and ventilation. 4. Shopkeeper have to depend on artificial lighting 24*7.
SOLUTION : 1. Parking space can be provided. 2. The HCM and LOS system can be followed to achieve proper street dimensions and tactis to solve the problem. 3. Some part could be exposed or temperory shades can be used to invite light and ventilation or introducing atrium or courtyard planning is the effective way and is very climate responsive.
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Section ii Part B
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PEDESTRIAN ENVIRONMENT
IT IS RIGHTLY SAID , ROADS ARE OFTEN DESIGNED FOR VEHICLES AND NOT FOR PEOPLE.
Pedestrian spaces are becoming rare nowadays. The explosive increase in vehicular traffic has relegated pedestrian to subways and over bridges.pedestrian spaces have a long history. Most of the older towns in india display a greater degree of respect towards the pedestrian than the modern day cities. Various studies have demonstrated the benefits that could accrue to a city by the creation of proper pedestrian. There have been no comprehensive standards developed for the Indian context as far as accessibility criteria and pedestrian spacing is concerned. The Indian roads congress (IRC) has stipulated standards for pedestrian facilities.
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But these lack the human elements like aesthetics scale form proportion pedestrian ameneties, street furniture and context-specific standards according to the location, hierarchy and functions of streets have not been thought of.
Comfort is a very subjective issue and it varies spatially and culturally. Qualitative evaluation could be used to judge comfort requirements to increase efficient use of the pedestrian network.
The standards developed by Edward Hall in Hidden dimension and Robert Sommer in personal space could be utilised as a basis to analyse pedestrian space.
It is on foot that you see peoples faces and that you meet and experience them. That is how public socialising and community enjoyment in daily life can most easily occur. And its on foot that one can be most intimately involved with the urban environment: with stores, houses, the natural environment, and with people.( Jacobs, Allen 1993)
Various studies have demonstrated the benefits that could accrue to a city by the creation of proper pedestrian spaces. As Jane Jacobs said streets and their sidewalks, the main public spaces of city, are its most vital organs. Think of a city and what comes to mind? Its streets.
Encouragement provided to walking creates better awareness of a street or an area. People tend to become conscious of the character of street, its building, their detailing and the small open spaces abutting the street. Walking is the ideal way by which a person can appreciate the urban environment. A person needs to walk leisurely, absorb the sights and sounds, experience the smell wafting through the breeze and jostle with fellow shoppers and pedestrians in the crowded market for space.
Pedestrian networks encourage people to stand and talk to each other, to simply stand and observe any activity going on, to listen to street
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musicians, etc. Thus, the street becomes an extension of the home. Therefore, it is not just from the point of tourists or shoppers that pedestrian facilities should be looked at. The entire gamut of street life should be covered, from shopping corridors, parks, residential front gardens, squares for ceremonies, meeting points, parade grounds, spaces for street entertainment and much more.
GUIDELINES AND STANDARDS

SIDEWALKS:
Sidewalks should be provided on both sides of the road. The width of sidewalks depends upon the expected pedestrian flows, subject to a minimum of 1.5 metres. In shopping areas, the width should be increased by 1 metre which is treated as dead width. Where sidewalks abut buildings fences, the dead width can be taken as 0.5 metres.
For areas of heavy pedestrian activity such as bus stops, railway stations and recreational areas, the width of sidewalks should be suitably increased to account for accumulation of pedestrians.
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GAURD-RAILS:
Guard-rails could be considered as hazardous locations along straight stretches, at junctions/ intersections, near schools, bus stops, stations, subways, over bridges and in central reserves.
CROSSINGS:
Cross-walks of width 2.0 to 4.0 metres should be provided at all important intersections and such locations where substantial conflict exists between vehicular and pedestrian movements. They should be at right angles to the carriageway and properly marked. Grade-separated crossings are warranted when the volumes of pedestrian and vehicular traffic are very large, vehicular traffic demands uninterrupted flow and at-grade crossings fail to mitigate the problems of pedestrian-vehicle collision.
HCM AND LOS

The HCM 2000 defines level of service as follows: a qualitative measure describing operational conditions within a traffic stream, based on service measures such as speed and travel time, freedom to maneuver, traffic interruptions, comfort, and convenience. This definition of level of services applies to all transportation modes, motorized or nonmotorized. Walking is treated as a variation modes being separated only by space and time. The qualitative measures of pedestrian flow are similar to those used for vehicular flow, such as the freedom to choose desired speeds and to bypass others. The HCM attempts to make walking an equal among all transport modes, but it does so only on its terms of services measures. The LOS system is remarkable for its lack of relevance to the personal experience of walking. LOS is based on chronological time. The quality of walking is, however, determined to a large degree by psychological or perceived time.
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AMENITIES
Pedestrian spaces need to be architecturally designed and properly fitted out. People want to be able to avail themselves of all kinds of amenities in pedestrian spaces. The aim of introducing amenities is to create external spaces in which a pedestrian can feel at ease. According to Anne Shelley, street furnishings are distinctive characteristics and psychologically the design has the effect of a symbol of recognition. Furniture, varied architectural features, play equipment, lighting fixtures, landscaping, fountains and works of art these elements could visually integrate the entire space. Provision of resting places simple sitting areas with chairs, benches or steps where one can have a break is an important element of pedestrian spaces.
In T. Nagar, pedestrian amenities are virtually non existent. There are no resting places, no coherent signage system, no unified design language adopted for street furniture, no play equipment, and no landscaping or works of art. The sidewalks the only area allocated for the pedestrian are dilapidated and encroached upon by official and illegal structures.
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Most of the sidewalk is covered with hawkers stalls. This is a unique feature of south usman road where the formal shops co-exist with the informal hawkers. The stalls are very well patronized by shoppers.
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Consequently the remaining space is barely adequate for one person to walk. The condition of the sidewalk is poor and in dire need of maintenance. A pedestrian also has to constantly duck beneath or avoid products which are hung up for display.
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The sidewalks is actually very wide on an average about two metres but due to the encroachment by the hawkers and other impediments like lampposts, electricity junction boxes telephone pillar boxes, the actual space available varies from two feet to three feet. The canvas sheets put up by the hawkers serve to shade the sidewalk to an extent. This side of the street is also benefited by the abundant tree cover, which is strangely lacking on the opposite side.
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Most of the pedestrian tend to walk on the carriageway to avoid the obstacles on the sidewalk. Goods are dumped by shopkeepers on the sidewalk. Lamp posts are put up on sidewalks by shops to illuminate their signboards. Two wheelers are parked on any free stretch of sidewalks.
Regulation is equally bad. The entire stretch follows a one-way traffic system but nevertheless due to the enormous number of pedestrians, there are numerous conflict points between vehicles and pedestrians. Crossings are non-existent except for the two ends of the stretch which served by traffic signals. Consequently pedestrians tend to cross over wherever they wish, leading to traffic snarls and frayed tempers. Cleanliness is at a premium here in spite of the street being the premier shopping destination for Chennai and the meticulous cleaning of garbage undertaken every morning.
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Thus, a qualitative assessment needs to be conducted which could highlight factors, such as safety, security, comfort, convenience, and attractiveness etc. These environmental factors can be analyzed in finer detail and an evaluation and grading method can be devised to assess the street.
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MARKETPLACES AS TOURIST DESTINATIONS
How do urban dwellers in India perceive bazaars? Are they still places that
excite us? Or are we relegating bazaars to be those dirty, unhygienic backyards of our increasingly 'modern' cities? Do we look upon them as evils that must be put up with for just a few years more, to be replaced completely with neat supermarkets and multilevel parking places?
It may be a good time for us to revitalise our traditional bazaars by developing a few bazaar zones as tourist destinations. In order for us to do this, we need to ask ourselves: How does one deploy cultural heritage as a marketing strategy for tourism and retail sectors just so that it heightens the sense of pride in traditional values?
What will be the guidelines and incentives for land-owners to refurbish their shops in a bazaarl How can we conceptualise and implement implement a revitalisation plan of a bazaar that benefits all the 'stakeholders? What are the
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views of the tourists, residents, local visitors and the merchants belong to the bazaar?
One of the international examples of a marketplace that I a tourist destination is the Flower Market at Amsterdam which is frequented by people from all over the world.
As you walk through the Amsterdam Flower Market, you experience simultaneously the beautiful canals of the city, the] Dutch architecture as the backdrop, the bunches of tulips that Holland is well-known for, and many attractive souvenirs - from Dutch clogs to wooden tulips.
This market is where the locals buy their cut flowers. It is in the heart of the city and now a tourist attraction as well. People who come here from back tulip bulbs for
whic
demand has grown as
both flower
and the city are marketed
international tourists.
In India, every city has a marketplace and many marketplaces in its seven residential and neighbourhoods.
Each marketplaces can be explored become tourist attractions. It would make us rethink and rework the infrastructural needs of the surrounding region including reorganising the traffic systems, the waste disposal, the water and electricity demands and so on.
It would be a good incentive for us to beautify the place. Most importantly, it would help us preserve some of the traditions of the Indian bazaar environment. Tradition may not seem important if it is seen as a way of living that belongs to the past. It is easier to respect our traditions when we know why and how they originated. The conservation of a historical marketplace such as the Russell Market in Bangalore can become economically viable if this urban precinct is re-planned to be a tourist destination as well.
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RUSSELL MARKET, BANGLORE
In Bangalore, there are several markets all over the city. Russell market is
linked to the past in a way few markets of the city are, and therefore, becomes an important area to understand, to analyse and to conserve. Historically, the Fort near the City Market on the west, and the Barracks near the Ulsoor Tank on the east, were the two foundations of Bangalore City. While the Fort neighbourhood developed as a typical native town with its bazaar, traders and artisans, the Ulsoor neighbourhood developed as a cantonment with its artillery and cavalry barracks, parade ground, infantry road, the mall, fine and spacious bungalows, bars and night clubs. With the development of the Russell Market and westward expansion of the cantonment, its nucleus shifted to the Russell Market locality. Today, as one enters the Russell market, one encounters fruit sellers with displays of seasonal with displays of seasonal and non-seasonal fruits wrapped in attractive ways. The layout of the market is a traditional one with courtyards and open spaces. These open spaces lead on to the other covered sections of the market. There is the flower section, the vegetable section, the fish and meat section and a few general stores. While we attempt to revitalise our built heritage, we need to also understand what goes into making the market function satisfactorily day after day. Why do people continue to come here since as far back as 1927? The central public space just outside the Russell Market building is currently used for parking vehicles or for temporarily storing goods. This entire stretch could become a cafetaria zone, similar to the street where the Amsterdam Flower Market is, or one can also compare it to Damrak, the Street that leads from Amsterdam Central Station to Dam Square. On the other side of Russell Market is a series of shops. These could be the souvenir shops and restaurants opening out onto pedestrian areas for everyone who shops here often and for the tourists. There are street vendors just outside the Russell Market, who put up their wares up against the wall of the market building, under the shade of the large
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trees that line the road in front of the market, or along the road that connects to the Shivaji Nagar bus-stand. On some days, the police do not charge a fine but only suggest that vendors stay within the limits worked out for them. What is the relation between vendors and the municipal authorities? How are
the regulations governing retail and public spaces affecting vendors and buyers? Are there more effective ways of making the Russell Market and its surrounding areas into better urban spaces? Urban planning and urban design projects need necessarily to be participatory in their approach. The stakeholders would need to be consulted and these would include the vendors of the Russell Market, the Residents' Associations and the several municipal agencies involved. The changes could be small, and yet, when combined, could make a significant impact to the character of the place. For example, if it would be feasible to take the flower shops that are presently inside the Russell Market building and bring them outekte, along the length of the building, it would enhance the experience of shopping both for domestic buyers as well as for those visiting the city, One would need to do this in such a way that the historic character of the building is not affected, so the additions would need to be as minimal and as transparent as possible.
AMSTERDAM FLOWER MARKET

In Amsterdam, tourism is so much a part of the entire city. There are Dutch souvenirs everywhere, There are tulip bulbs packed in delft blue and wooden tulips on sale for tourists. Flower markets in India, on the other hand, are primarily for the domestic market. International tourists visiting India do often visit our flower markets, but the markets are not designed to serve them as tourists. In the Indian flower market, most of the flowers are loose flowers sold in kilos for temple offerings or garlands for wedding ceremonies, funerals and political events. In Amsterdam, the architecture, the canals, the Dutch bicycles and the tulips make an interesting tour for anyone who loves the bazaar.
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INDIAN BAZAAR
In an Indian bazaar, the traditional retailers have an association with the place that is ethnic, social and historical. This in itself is special since in a city mall, the new age merchants have sometimes only an economic bonding to the place. The 'Indian bazaar' has always been a "must see, must do" for many foreign tourists. The Lad Bazaar or Chudi Bazaar near Charminar in Hyderabad has always attracted travellers from different places. In Mumbai, foreigners often visit the Crawford market or the Mulji Jetha market because they are listed in the Lonely Planet Travel guide for India. Increasingly, tourists to India are looking for experiences that are more than just visits to historic forts and temples. Creating bazaar tours and bazaar walks will help harness opportunities to bring tourists to a bazaar. The local people will be able to generate income through packaging the 'culture of the bazaar' as well as the 'crafts of the bazaar'. For local residents, it will be the lure of the familiar that will keep shoppers returning to the bazaar. Will the question for the future be one of timing?
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Plan of existing Russell Market precinct
Section of proposed Russell Market zone
The pedestrian zone and its multiple users - street vendors, shoppers and
passers-by. It is this edge that connects historic market building and the stakeholders that is a key element in the revitalisation.
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Section-iv Field Work
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TULSI BAUG MANDAI : THE LOSS OF SYMBOLISM
The most important landmark in budhwar peth is the tall shikhars of the tulsi baug temple. As its name implies, the site was once time a garden of tulsi plants. Balaji Baji Rao, the third peshwa was responsible for ordering that the temple be built. Naro Appaji was charged with the construction and management of the temple. According to the gazetteer, the temple was finished in 1761. The temple complex stands on one acre of land and contains three temples. The main one in the middle is that of Rama. This is a vaulted stone shrine with a shikara and a hall, with a marble floor. Two smaller stone temples of Ganpati and Mahadev are on either side of it. The surrounding yard was at one laid out as a garden with flower beds, today it is completely paved with stone. Entry is through two rather inconspicuous gateways in the north and south with nagarkhanas for musicians above them. These came alive to the sound of drumbeats on special festive days. Over the years this temple complex has grown through additions and alterations. The very elegant shikhara, a conical superstructure on a square base, was added in the late nineteenth century and the main hall was rebuilt at that time with massive wooden pieces. Shrines, halls, restrooms and shops were gradually added to the complex as it grew in importance as both a religious as well as a social space for puneites. It throbbed with throughout the day. Today the courtyard within has grown into a traditional and popular shopping center selling all manner of brass and copper utensils. In fact the whole precinct wears a festive look with the loud sounds and smells of an old fashioned bazaar.
The study area is a part of Shukrawar Peth, located in the very heart of Pune. It has been witness to major historical events in the city. A number of structures representing the particular eras in which they were built are present here, be it the Peshwa period, the British or the post Independence period. The area is a congested core of the city, with a number of markets thriving and flanked by busy roads like Laxmi Road towards the north, Shivaji Road towards the east and Bajirao Road toward the west. The markets range from a vegetable market, ladies shopping lanes, and utensils market to jewellery and clothings markets. The
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area is always vibrating with life as it is a seat of a number of socio-cultural activities, like Ganeshotsav, Gokulashtami, Ram Navami etc.
The structures built in various periods of history, hold a number of symbolic elements in them. The most dramatic being the symbolism intentionally incorporated in the duo Tulshibaug Mandir- Mahatma Phule Mandai. To understand how the superiority of the British over the Peshwas was symbolised in Mandai one must first understand symbolism and how it is used in various fields and then the history of the city. The history will also reveal how the perception of symbolism has changed over the years.
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GLIMPSES OF THE AREA
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SYMBOLISM
Symbolism is an art style developed in the late 19th century characterized by the incorporation of symbols and ideas, usually spiritual or mystical in nature, which represent the inner life of people. There is a systematic use of recurrent symbols or images in a work to create an added level of meaning. Symbols give meaning to an object, plant, or animal. For example, the two upright stones in the Zen Garden could symbolize a man and a woman standing on the shore of a river. Symbolism began as a reaction to the literal representation of subjects preferring to create more suggestive and evocative works. It had its roots in literature with poets such as Baudelaire believing ideas and emotions could be conveyed not only through the meaning of words but also in their sound and rhythm. In symbolism concrete objects can be used to represent an abstract idea or concept. Symbolism is the systematic or creative use of arbitrary symbols as abstracted representations of concepts or objects and the distinct relationships in-between, as they define both context and the narrower definition of terms. In a narrow context, "symbolism" is the applied use of any iconic representations that carry particular conventional meanings.
TULSHIBAUG-MANDAI: THE LOSS OF SYMBOLISM
In dance: the various Mudras in
In Architecture: Jewish Museum, Berlin. In Planning: Chandigarh,
Indian Classical dance City as a human being void spaces
Symbolism through connecting lines and
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In Religion: the swastika symbolizes, in various contexts: luck, the sun, Brahma
HISTORY UNDER THE PESHWAS

The 1700s when the Peshwas ruled was the Golden Period in the history of Pune. After Balaji Vishwanath, the Prime Minister of the Chhatrapati of Satara, Bajirao I became the Peshwa. In search of a better capital town, he shifted base from Saswad to Pune in the early 1700s. Shaniwar Wada was constructed, new wards (Peths) were set up, a number of Wadas came up, and the Katraj aqueduct which brought water from Katraj Lake right upto Shaniwar Wada was laid. More importantly a typical Puneri Brahmanical culture developed during the times of the Peshwas.
Map showing extent of the Maratha Empire (in yellow), under the Peshwas
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Under the Peshwas not only did the city thrive, but also the Maratha Empire expanded and reached right up to the thresholds of Delhi. It is said that the history of the nation would have been quite different if the Peshwas had not lost to Ahmed Shah Abdali in the Third Battle of Panipat in 1761. The effects of the battle were deep. Apart from checking the expansion of the Maratha Empire, it gave a serious blow to the morale of the rulers as well as the general public.
TULSHIBAG MANDIR COMES UP: SYMBOLISM OF THE PAST GLORY

It was in the wake of this hour that Naro Appaji Khire, an administrator in the Peshwa Court, decided to build a Ram Mandir in 1763. He owned a garden/ orchard called the Tulshibaug in Shukrawar Peth. The Ram Mandir came up in the corner of this garden. To symbolically remind the people of the glory of the Maratha Empire and to boost their morale in some way, the Shikhara of the temple was intentionally kept high. It is still the highest in Maharashtra. The temple was set in the then outskirts of the city, amidst natural settings of gardens and orchards such as the Khasgiwale Baug, Vishram Baug, with the Ambil Odha on the western side. A few wadas of the elite were also located here. Gradually the temple grew in importance in the social life of Punekars, especially the ladies. It proved as a space of retreat for the ladies who were mostly indoors, engrossed in the daily chores. Tulshibaug thus had a great place in the socio cultural life of the city. There was a certain emotional pride of the citizens attached with it. Later other structures such as the Rameshwar temple built by the Khasgiwales and the Wishrambaug Wada came up in the area.
The height of the Shikhara of the temple: symbolising the glory of the Maratha history.
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UNDER THE BRITISH

In 1818, the British took over the Peshwas and the city came under the rule of the Whites. Although the British based themselves in the Cantonment, the older parts were affected due to some of their policies. The Shaniwar Wada was largely neglected, and finally a fire razed the palace to the grounds. A number of new structures came up in the vicinity of the Tulshibaug Temple complex, like the Nagar Wachan Mandir which is a library and the City Post. It became difficult for the Tulshibaugwales and the Khasgiwales to maintain the huge gardens. Maintaining the temple complex too became difficult for the Tulshibaugwales. The Owrya or the spaces in the outer walls of the complex were rented out as shops for revenue generation. A utensils market soon picked up, owing to the presence of ladies who used the complex as a social interaction space.
Shops came up in the temple precincts to generate revenue for maintenance of the temple
A vegetable market thrived in front of the Dilli Darwaja of Shaniwar Wada. The British decided to relocate it. The site selected was in front of the Tulshibaug temple, where once was the Khasgiwale Baug. This move received tremendous opposition from the local leaders like Mahatma Jotirao Phule. It was argued that the revenue being spent on constructing it was unnecessary and unjustified. The British were adamant, and the structure, then known as the Reay Market came up. The British knew the importance of the Tulshibaug temple. They intentionally chose a site opposite the temple. To symbolise their might, the
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height of the structure was kept taller than the shikhara of the Tulshibaug Mandir. The overall form of the market as well dominated the temple building, which looked feeble in front of it.
The form and height of Mandai dominating the Tulshibaug temple: symbolically showing the might of the British.
Finally the Reay Market was constructed and slowly accepted by the public. Initially the central octagonal spire housed the Pune Municipal Office. The eight arms still house a vegetable market. POST INDEPENDENCE: LOSS OF SYMBOLISM After Independence, the boundaries of Pune began to expand and the population grew. The markets continued to prosper, now with a greater speed. Mandai was already absorbed in the fabric of the town, well accepted by the people as their own. In fact after Independence, the fact of irony is that Mandai was renamed after Mahatma Jotirao Phule, the very one who had opposed its construction.
INCREASE IN CONGESTION
The area is bounded by Shivaji Road, Laxmi Road and Bajirao road. All three are major connecting routes. There is always heavy traffic on these routes. Apart from this traffic, the area itself attracts people to the markets. To ease the traffic conditions, Shivaji Road and Bajirao Road have been declared one way. In spite of this the congestion continues to grow. The parking conditions are bad. Two parking towers had to be built for accommodating the growing number of vehicles. These parking towers show absolute no consideration for the heritage monuments around them.
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The Aryan Parking Tower near Mandai
Tulshibaug Market Lanes
LOSS OF SCALE
This area having a mixed land use has a high population density. The British built the spire of the Mandai taller than the Shikhara of Tulshibaug temple. Now taller structures surround the Mandai. No height restrictions are imposed on the new structures coming up. The original scale of the area no longer exists. The
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width of the roads continues to remain the same in spite of the increase in traffic and heights of the structures.
Loss of scale: leading to loss in the symbolism.
SOCIO CULTURAL
The Tulshibaug Mandai area holds an important position in the socio- cultural life of Pune. A number of festivals like Ganeshotsav, Janmashtami and Ramnavami draw people from all over the city to this area each year. The most significant festival is Ganeshotsav. The most important Ganeshotsav Mandals of Pune like the Dagdusheth, Mandai, Hutatma Babu Genu Mandals are in this area. This festival pulls thousands of people who come in the evenings to watch the decorations done by these Mandals. At the end of the 10 day festivities, a procession leaves for the Ganesh Visarjan (immersion of the Ganesh idol in the river). The traffic needs to be diverted for these activities each year. These Ganeshotsav Mandals also organise Dahi Handi during Janmashtami festival. This event also attracts thousands. Ramnavami is being celebrated in the Tulshibaug Temple since a long time.
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Religious festivals attract thousands to the area.
OTHER ISSUES
The structures as such are well conserved. Both the Mandai and Tulshibaug are structurally still sound. The temple complex maintains its sanctity, and is a total contrast to chaos outside. But the residential and commercial structures in the temple complex seem to be ageing. Since the whole temple complex is privately owned by the Tulshibaugwales, the Pune Municipal Corporation can do little in this context.
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Additions like nameplates and digital clock on Mandai. Billboards blocking view of Mandai from strategic locations.
The PMC has put up two name plates bearing the name Mahatma Phule Mandai and a digital clock on the Mandai. These are visually damaging the beauty of Mandai, as they do not respond to the architectural style of the structure. Billboards, advertisement boards are erected haphazardly, barring the view of the structures from many places.
RESTORING THE SYMBOLISM
o The proposed widening of Shivaji Road should be implemented. o The road connecting Shivaji Road and Bajirao Road should be made one way. restrictions on the future constructions.
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o From certain parts, Mandai still has clear sky for background and is not overpowered by taller structures behind. Without height restrictions even this will be lost. ertisements, billboards.
precincts. o Well designed stalls which will respond sympathetically to the architectural character of Mandai should be provided. o The heights and positions of these stalls should not bar the view of Mandai.
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THE HERITAGE STRUCTURE

Tulsi baug or the Basil garden was created sometime during the time of Peshwa Balaji Vishwanath(early 18th century). It was converted into a habitable locality by one Jivajipant Khasgiwale. The locality was called Kale vavar or blackfields. Khasgiwale named the area around it as Shukravar peth (Shukravar means a Friday in the local Marathi language). Today it is one of the most crowded commercial areas in old Pune.
The Khasgivales came to construct
several areas in Pune like Guruwar peth,Ganesh peth etc. Even the famed Shanivar wada (built for Peshwa Bajirao I and Chimaji appa, the valourous sons of Peshwa Balaji Vishwanath) was constructed under the supervision of one Shivram Khasgiwale.
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Tulsi Baug is today a famous shopping area for copper and brass idols, besides several household utility items. Amidst the cluster of these shops lies the Ram mandir.
The Ram Mandir (est.1761) was constructed by Shrimant Naro Appaji Tulshibaugwale a nobleman in the Peshwa court. Naro Appaji Tulshibaugwale played an important role in the administration of Poona (post the murder of Narayanrao Peshwa). He improved on the revenue system, constructed temples,dams and carried out several irrigation projects in the kingdom.
The entrance to the temple is though a narrow bylane accessed from a small wooden door in a very old nondescript building.
One crosses a nagarkhana (built by Peshwa Madhavrao I, after winning the battle of Kharde) to enter the temple premises.The nagarkhana also serves as a residential complex.
this
The Ram mandir has sabhamandap that
wooden
appears very much in need of a renovation. Some of the wooden columns have colapsed and broken tiles are cluttered around
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(Note.during the time of my visit, the jeernoddhar of the sabhamandap was supposedly on. But one does gets an idea of its past grandeur). The sabhamandap is itself covered by a corrugated tin roof. The porch of the temple was constructed by one Shrimant Nandramji Naik in 1884. The interiors of the sabhamandap are typically Peshwakalin in style, very similar to the wadas found in old Pune.
There is a exquisitely carved teak ceiling supported by an cusp arched wooden lintel supported by an array of carved wooden pillars.
Part of the flooring is definitely modern
and the tile work is very much recently done. A copper plated tortoise, a part of hindu temple iconography, is embossed on the flooring.
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The garbhagriha (sanctum)section is possibly the first to be constructed and is a stone structure. The idols of Lord Ram, Laxman,Sita (carved by sculptur Umaji Pandharpurkar) were placed here in November 1765. One can also see idols of Lord Vishnu and Lord Garuda. The sancum has a lotus shaped ceiling.
The shikhara (superstructure)is the most attractive feature of this temple. It is very ornate and nagara in style. It is around 140 feet in height.The basic structure may be brickwork and is covered by plaster and lime mouldings.
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The shikhara has several figurines of deities, saints, royalty carved in meghadambari styled niches . The overall structure has a conical shape to it .There is a gold plated finial atop the shikhara.
The Ram temple has several other minor temples in its vicinity, dedicated to Lord Shiva, Lord Vithal-Godess Rakhumai, Lord Ganesha(est.1781), Godess Parvati (est.1781), Lord Dattareya and Lord Hanumana (idol crafted by Bakhtaram Patharvat Gujrathi in 1767) .
The temple wall has murals painted depicting the exploits of Lord Rama. The temple has a huge percussion instrument called Chaughada, that is generally played during festivities. In the olden days the temple premises was used to deliver lectures on several important issues by eminent personalities like Lokmanya Bal Gangadhar Tilak, Bhalakar Bhopatkar etc.
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Outside
the
temple
premise lies the famous Mandai vegetable market. The land for the same was purchased by the British from the Khasgiwale family .
Whereby they constructed a Gothic styled complex (estb. 1885) which rented out several fruit and vegetable shops in its premise. It was then known as the Reay market (named after Lord Reay, the governor of Bombay). But subsequently it was renamed as Mahatma Jyotiba Phule Mandai (in 1940). For some time Reay market even served as a Municipal office. The Tulsi baug area also has its own Ganpati idol, said to be the fourth in terms of heirarchy in Pune city. The celebrations during Ganesh chaturthi were started here by Sardar Krishnaji Kashinath a.k.a Nanasaheb Khasgiwale in 1893, while Lokmanya Tilak converted it into a public festival in 1894. The Tulsi baug temple is one of Punes most important heritage sites desperately craves for immediate attention.
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LANE :1
ENTRANCE:
It is one of the entrance to the market
which is intimate and narrow. The width of the road is about 3m and
looks very congested when the kiosks creeps in.
STREET LOOKS MORE CROWDED DUE TO KIOSKS
STREET WITHOUT KIOSK
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STREETSCAPE OR SCENARIO: The street is mostly dominated by old structures which are G+1. Suddenly at the end of lane 1 one finds new structure which is going G+4.
As we walk through the lane the openings to wadas, sandwhiched between two shops,Comes as surpris
G+1 STRUCTURE STRUCTURE AT SHOPS COMES AS SURPRISE STREET
OPENING TO WADAS IN
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The old structure and the new structure are joint and separate. In other words there is no set backs between the two structure. There is guild housing
typology along the lane which cotains shops at the
ground floor and residence on the upper floor.
COLOURFUL ITEMS AT DISPLAY
NO SET BACKS
TYPES OF SHOPS: Permanent shops Kiosks It contains mostly jewellery shops with colourful items at display.
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LANE : 2
The first half of lane 2 consist of new structure i.e the left hand side of the lane while the second half of the lane consist of old structure i.e the rijght hand side part of lane. As if gradually changing from old to new giving evidence of how market place have evolved during years.
First half of lane 2 showing New structure
Second half of lane 2 showing old structure
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STREETSCAPE OR SCENARIO : The old structure is mostly G+2 and the new structure is G+4. The unique character of this lane is that the width of its road is never constant it fluctuates between narrow intimate to spacious width. kiosks on the lane and
the old structure.
Again all the structures are attached to each other.
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Entrance to wada
New structure/plaza on lane 2
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Plaza having central court which responds to the Indian courtyard planning.
Plaza with basement parking facality.
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The items are displayed in different way and the temple at plaza.
View of the lane
kiosk in front of shops shops at the basement.
TYPES OF SHOPS : Permanent shops Kiosks This lane have shops which include restaurants ,photo studio ,crockery ,accessories , Painting , artificial jewellery and electrical items. But it mostly includes shops of kids wear and ladies wear.
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LANE : 3
STREETSCAPE OR SCENARIO : This lane is quite spacious.
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It has mostly new buildings. Which are G+4 storey high. It has mainly kiosk in front of shops. The structure include plazas with basement parking facility. Ground floors consist of shops and upper floor has residence. This lane mostly dominate by garments shops and banks which include
RUPEE CO-OPERATIVE BANK and BANK OF BARODA.
KIOSKS AND BANKS
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TEMPLES IN THE LANE
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The massing of old small structures with new huge ones gives additive subtractive spaces which gives feeling as if something is scooped out or an element is added
TYPES OF SHOPS : Permanent shops Kiosk It includes mostly garment shop and other accessories.
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LANE : 4
STREETSCAPE SCENARIO :
OR
STREET
Small kiosks mark the
starting point of lane 4 This lane is wide as
compared to lane 1 As we walk along this
lane the construction on either sides belongs to this period. Which includes apartments and plazas having shops on ground floor and residence on upper floor. But at the end of this lane there is a old structure named KAKAKUWA MANSION which belongs to the year 1939. Moreover the structures are attached.
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KAKAKUWA MANSION AT THE END OF LANE 4
TYPES OF SHOPS : Permanent shops Kiosks Shops include mostly of garments ,jewellery , chandelier , footwear ,paintings.
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TYPES OF SHOPS
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THE EVOLUTION :
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The height of the Shikhara of the temple: symbolising the glory of the Maratha history.
The form and height of Mandai dominating the Tulshibaug temple: symbolically showing the might of the British.
Loss of scale: leading to loss in the symbolism.
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SECTION iv
CONCLUSIONS AND PROPOSALS
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CONCLUSIONS :
The TULSI BAUG is one of the heritage structure which holds strong cultural background. Now a days this incredible structure is neglected and taken for granted. As city is developing it is losing its cultural identity due tto featureless high storey structures coming up around this area. The buildings around the structure does not at all relate/respond to the strcture. Hence the loss of scale and symbolism of space is seen. Moreover lame sign boards are put up on heritage structures like mandai which do not go along with the structure. People holding wadas in this locality are pulling of their structures (wadas) and constructing apartments without understanding the importance of it. The entire city is losing its image of wadas , chawls great temples which it used to hold. The development in any city should for betterment and to enhance the image of city which it holds and not to destroy it.
PROPOSALS :
Temple complex :
Since temple complex area is owned by Tulsibaugwale , very less can be done. The structure has recently undergone renovation and is structurally sound now. COMMERCIAL LEVEL : High structures are coming round the heritage structure like Mandai and market area. Due to this structure has lost its identity and new structures doesnt respond to the heritage structure leading to loss of scale and loss of symbolism. No high structures should be allowed to be built in this area. Maximum G+2 to G+3 should be made permissible so that theres harmony in scale.
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STREET LEVEL : Heritage structure should not be covered by hoardings or sign boards. Or height and dimensions of hoardings in such an area should be restricted. Restriction should be laid in relation with facade treatment of new shops which are coming up. RESIDENTIAL LEVEL : People residing in this area are pulling of their wadas and chawls to construct apartments without even understanding the importance of it. Wadas and chawl are climate responsive. Instead of demolishing them structures can be revitalised or can be renovated. Entire elevation of the street can be kept intact by renovation or atleast some restriction can be put on the facade treatment so that it matches or respond to the architecture of the area.
Awareness
1.) The public should be made aware of this by exposure and advertising. Eg Guide books should be printed in local languages.' 2.) Young minds should be moulded in that direction. Eg On 18th April which is the world heritage day exhibition of poems, cartoon, and drawing, workshops, excursions based on heritage should be organized
3.) Schools of planning and architecture should continue their efforts in restructuring their curricular to give greater weight age to the study of history, human settlements and traditional craftsmen.
4.) Action groups should be formed in cities for creating awareness protection and preservation of historical an aesthetic buildings and precincts.
5.) Heritage walks should be designed and then implemented.
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A uniform plan of action by agencies

1.) In the context of our federal structure were legislation is divide into central
concurrent and state list. Historically monument protection is in the concurrent list whereas conservation framework are in the state list so this ambiguity should be avoided.
2.) All the agencies which are working for this cause should have a uniform interpretation plans, uniform rules and regulations and the conflicts between the agencies such as different mandates, priorities and access to resources should be brought in one line.
3.) Data and information should first be processed approximately, to establish a more comprehensive plan of activities in proportion to the real problems of the structures.
4.) The entire system of rules and regulations as part of state town planning act and building byelaws as part of Municipal act to be thoroughly looked into as most of them lead to large scale unauthorized use. 5.) The owners of the heritage structures should be intimated that their structure is in the heritage list and should be educated about the laws of conservation and given financial assistance and architectural guidance to conserve their structure.
6.) They should also be given the concession in tax and other related isuues.
Listing
1.) The listing of buildings of archeological, historical and architectural importance
should be done with proper research and learning
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2.) The heritage zones should be properly identified so that no urban development will make the retrieval of heritage difficult and so heritage precinct should be developed
3.) Punitive measures as defined in the existing legislative framework concerning heritage protection, town planning acts and building byelaws must be extended to cover all listed buildings. In principle, permission must be sought for any intervention in listed buildings or precincts. Where the opportunity exists, a new set of regulations to deal specifically with unprotected heritage should be drafted.
4.) The heritage list of Pune should be gazetted and approved by the state government so that legal action can be taken against the one who disobeys the law.
Further steps to be implemented

1.) The
heritage structure should be preserved with site and
surrounding and the serenity of the same is to be preserved
2.) Hoardings and banners should not be allowed on the facades of the heritage building
3.) Regular survey should be carried to overview the state of the structure
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AGENCIES WORKING FOR CONSERVATION EFFORTS IN PUNE

1.) INTACH Pune Chapter (Private Body)
2.) P.M.C (Govt body) 3.) A.S.I.(Archeological survey of India)
UMBRELLA PROPOSAL
INTACH submitted a proposal to the city Commissioner to conserve 29 buildings in the Pune city core area and develop a heritage district to promote tourism. The proposal foresees an expenditure of around 33 crore rupees and will cover integrated development of the area around the identified buildings.
Heritage Walk Routes

Plotted here, are two routes for heritage walks around the Shaniwar Wada. These routes take you through heritage structures that were built in the 17th and 18th Century. INTACH Pune is planning to regularize these walks and is in talks with Tour Operators to bring it about.
HERITAGE TOUR AROUND CORE AREA
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PROPOSALS WiTH INFERENCE OF REFERENCE CASE STUDY

The site can be declared as heritage site and some restriction can be laid for constructions of building in the vicinity of the area. Tulsi baug area including market area should be declared as heritage area. The area can be treated specially. Since it is a heritage area street furnishing should be done likeI. II. The roads in this area should be paved as in DELHI HAAT BAZAAR. No vehicular movement should be allowed in this area in other words pedestrian movement and vehicular movement should be segregated. III. Street furniture like benches should be provided at some distance so that it can be used as a space to relax or for social interaction. IV. More toilets should be provided because number of people coming to market is more compared to the toilet facilities provided. V. The market area and temple area should included in heritage tour programme and it can be used for promoting tourism.
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BIBLIOGRAPHY BOOKS GLIMPSES OF PUNE QUEEN OF DECCAN A+D ISSUES ARCHITECTURE TIME SPACE AND PEOPLE INTERNET www.Tour India.com www.google.com
ttp://travelogueunlimited.blogspot.com/2010/11/tulsi-baug-ram-mandir-pune.html
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Evolution of Tulsi Baug

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Evolution of Tulsi Baug

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EVOLUTION OF TULSI BAUG

(-PEELAY IFA ASHFAQUE)

EVOLUTION OF TULSI BAUG PUNE

EVOLUTION OF TULSI BAUG PUNE

EVOLUTION OF TULSI BAUG PUNE

Aims and objectives

Reference case studies- 1.delhi haat, Delhi.

Reference case study

EVOLUTION OF TULSI BAUG PUNE

FIELD WORK TULSI BAUG

EVOLUTION OF TULSI BAUG PUNE

EVOLUTION AND CIVILISATION

EVOLUTION OF TULSI BAUG PUNE

EVOLUTION OF TULSI BAUG PUNE

Bazaar in Bangladesh Bazaar in Dehli, India

Grand Bazaar, Istanbul

An illustration Tehran's bustling Bazaar

alley for carpet selling).

EVOLUTION OF TULSI BAUG PUNE

EVOLUTION OF TULSI BAUG PUNE

How city was named

EVOLUTION OF TULSI BAUG PUNE

Early and Medieval

EVOLUTION OF TULSI BAUG PUNE

British Rule eee

EVOLUTION OF TULSI BAUG PUNE

EVOLUTION OF TULSI BAUG PUNE

EVOLUTION OF TULSI BAUG PUNE

EVOLUTION OF TULSI BAUG PUNE

EVOLUTION OF TULSI BAUG PUNE

These established Central Pune The seventeen Peths (markets) of Pune

EVOLUTION OF TULSI BAUG PUNE

institutes are located in the Bibvewadi and Dhankawadi neighborhoods.

Wadgaon Kalyani Nagar

Shastri Nagar) in the northeast; Vishrantwadi in the north;

Hadapsar are home to large IT parks

EVOLUTION OF TULSI BAUG PUNE

% 24.4% -5.0% 24.2% 41.1% 40.6% 30.2% 62.1%

Source: Census of India,[25] Imperial Gazetteer of India[26]

Dagadusheth Halwai Ganapati temple

EVOLUTION OF TULSI BAUG PUNE

EVOLUTION OF TULSI BAUG PUNE

EVOLUTION OF TULSI BAUG PUNE

EVOLUTION OF TULSI BAUG PUNE

EVOLUTION OF TULSI BAUG PUNE

EVOLUTION OF TULSI BAUG PUNE

LAAD BAZAAR, HYDERABAD

EVOLUTION OF TULSI BAUG PUNE

HISTORY OF THE PLACE :

THE HERITAGE STUCTURE:

EVOLUTION OF TULSI BAUG PUNE

EVOLUTION OF TULSI BAUG PUNE

SCENARIO AND STREETSCAPE:

EVOLUTION OF TULSI BAUG PUNE

HEIGHT AND VOLUME:

EVOLUTION OF TULSI BAUG PUNE

Night view of bazaar. the shops.

Colourful items displayed outside

PROPOSALS AND CONCLUSION :

EVOLUTION OF TULSI BAUG PUNE

DELHI HAAT, DELHI

EVOLUTION OF TULSI BAUG PUNE

EVOLUTION OF TULSI BAUG PUNE