Taj Ganj Taking Our Heritage Forward Rep

TAJ GANJ
Taking Our Heritage Forward
A Report by
National Institute of Design
For
The State Government of Uttar Pradesh
Directorate of Tourism
Foreword
Part of the golden triangle of tourism linked to Delhi and Rajasthan, Agra
is the one of the major tourism destinations in India with its unique Mughal
heritage which produced the iconic Taj Mahal, which is as much a symbol for
India as it is a universal symbol for love. The National Institute of Design
considers it a pleasure to be able to contribute to the development of the Taj
Ganj area which is an original part of the Taj Mahal complex.
At the beginning of the 21st century, travel to distant places has become an
ordinary experience, taken for granted as a routine part of life. The tourism
industry has defined, organized and commodified tourist experiences.
Tourist expectations from these experiences encompass the consumption
of an array of tangible goods, facilities, services, as well as advertising and
in this sense it involves desire and culture as much as it does products and
services.
It is of utmost importance that the design of spaces and communication for
this unique cultural heritage site should reflect the place that it holds in our
history and in the imagination of the millions of visitors who come here
every year. A sustainable approach through participation of all stakeholders
that meets the need of local community and visitors is very important.
The task ahead is very necessary, though arduous. If we let our heritage
which has guided the means of livelihood for generations perish with
the winds of globalization, it will leave future generations culturally
impoverished.
It is my hope that the National Institute of Designs recommendations
towards safeguarding and protecting the unique values embodied within the
built and intangible cultural heritage of Taj Ganj are carried forward in the
spirit in which they are formulated.
Pradyumna Vyas
Director, National Institute of Design
May 2011
Overview
The aim of this report is to build an approach for the development of
the Taj Ganj area to benefit not only the visitors who flock there from all
over the world and India in millions every year, but also the residents who
are part of the living cultural heritage of the Taj Mahal. The strategy
employed is one of promoting heritage based development through
sustainable tourism by linking the Taj Mahal to its historic setting of the
four Katras in Taj Ganj.
This report presents an overview of the existing environment in Taj Ganj
and specifically the historic Katras with their proud traditions and story
of the builders, craftsmen and caretakers of the Taj Mahal. The unique
syncretic ethos of the Katras is seen in the built heritage of the Mughal
and later structures as well as intangible cultural heritage of crafts, cuisine,
leisure sports, fairs and festivals that is practiced even today. This has been
severely affected by the pressures of livelihood and tourism expansion in the
past decades.
It is essential for the local authorities to re-establish the connection between
the historic setting and monument to revitalize the area through knowledgebased tourism that can be a catalyst of growth and contribute to local
development. Taj Ganj, although not unique in their built character which
can be observed in the Mughal period areas of other important cities like
Delhi as well, but are unique in their relationship to the Taj Mahal which
has affected their built character and cultural flavour right from the time
they were built. Even with their diminished aesthetic value and compromised
integrity the Katras historical, associational and evidential (including the
multiple layers) value remains quite high.
Through the research that was carried out, it was found that there is an urgent
need to plan for upgradation of basic and socio-economic infrastructure that
can support and help build tourism infrastructure. This will eventually lead
to better quality visitor experience. Documentation and heritage listing are
essential tasks that need to be carried out for safeguarding the fast disappearing living cultural heritage of Taj Ganj, including the built environment. The
original character of the Katras which served as caravanserais for travelers and
visitors though in a degraded condition needs to be urgently evaluated and a
plan should be out in place to protect this historic built environment. cultural
heritage should be promoted through heritage trails and used as an economic
drivers for community based tourism. It is also important to create a heritage
value system where the local community has incentive to maintain and conserve
the built heritage environment.
The main recommendation of this report is to work towards a Masterplan for,
a) Modernization of infrastructure,
b) Building sustainable heritage based livelihoods,
c) Conservation of living cultural heritage,
d) Creating unique visitor experiences
The masterplan needs to be arrived at though a process of consultation, participatory planning and public monitoring and evaluation that will involve not only
the local and central government agencies, but also Taj Ganj community and
other experts.
Note Implementation of
these recommendations is subject

to clearance from the Monitoring Committee of the Supreme
Court of India and the Ministry of Environment and Forest,
Government of India. None of the recommendations require
residents and shop-owners to be displaced from Taj Ganj.
Project Team
Project Head Tanishka Kachru
Lead Researcher Sumegha Mantri
Field Researchers Vineet Diwadkar, Mayank Loonker, Hridayshri
Das, students of 2nd and 3rd year GDPD Exhibition design and
students of 1st year PGDPD New Media Design.
Consultant, Heritage Conservation Shabbir Khambaty
Documentation Sumegha Mantri, Vineet Diwadkar, Dhruv Jani
Document Design Sumegha Mantri
Project Administration TG Shaikh, Naresh Nagar
Acknowledgements
Pradyumna Vyas
Praveen Nahar
Dr Jignesh Khakhar
Avaneesh Awasthi
Anoop Kumar Srivastava
Deepti Vats
ID Dwivedi
District Magistrate
Commissioner
CURE
Ambar Vishal, Sankalp, Agra
Ajay Nath, Historian
Special Thanks
Thanks to Abhinav Jain, Ahwini Vashisht, Ajay Nath, Amiruddin
Qamar, Anjuman Qamar, Arora, Collector Singh, Ibrahim Zaidi,
Kavita Tiwari, Sandeep Arora, Shahnawaz Beg, Syed Munawar Ali,
Tahiruddin Tahir for sharing valuable information and insights.
A special thanks to all community members of Taj Ganj of Agra,
including the mischievous children and the women who were
immensely hospitable and answered all our questions patiently
throughout.
Contents
1. Introduction
4. Cultural heritage
1.1 Project Brief

1.1.1 Background
1.1.2 Aims and Objectives
1.2 Approach & Methodology
1.2.1 Approach
1.2.2 Research Methodology
4.1 Unesco Definition

4.2 Festivals and cultural practices
4.2.1 Religious festivals
4.2.2 Cultural festivals
4.2.3 Tourist festivals
4.2.4 Cultural practices
4.3 Traditional craftsmanship
2. Infrastructure
5. Recommendations and Findings
2.1 Basic Infrastructure

2.1.1 Water and Sanitation
2.1.2 Electricity
2.2 Socio-economic Infrastructure
2.2.1 Public Spaces
2.2.2 Accessibility
2.2.3 Health and Safety
2.2.4 Livelihood
2.2.5 Education
2.2.6 Housing
2.3 Tourism Infrastructure
2.3.1 Linkages and Transport
2.3.2 Communication
2.3.3 Facilities & Amenities
2.3.4 Security
2.4 Governance Infrastructure
3. Built heritage and Environment

3.2 Unprotected Architectural Heritage of Taj Ganj
3.3 Historic Architectural Features
3.4 Historic Spatial Configurations
3.4.1 Spatial Configuration of Public Spaces
3.4.2 Spatial Configuration of Domestic Spaces
3.4.3 Layering of Architectural Styles
5.1 Vision Statement

5.2 Looking Forward
5.2.1 Recommendations
5.2.2 Opportunities
5.2.3 Phasing an Action Plan
6. References
7. Appendix 1
7.1 International Standards
7.2 Periodic reporting to UNESCO
7.3 Legal Documents
7.4 Community Representations
7.5 Other Reports
7.6 Field Notes
7.7 Posters
1. Introduction
1.1 Project Brief
1.1.1 Background
1.2 Approach & Methodology

1.2.1 Approach
Fig:1.1.1b Map of Agra, made for the Maharaja

of Jaipur, 1720s. Highlighted is the taj complex,
with the four Katras
Fig:1.1.1a Taj Ganj, Agra, Uttar Pradesh - The geographical context
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1.1 Project Brief

1.1.1 Background
The specific area under consideration within Taj Ganj extends from Purani Mandi
Chowk, the Western edge of Taj Ganj to Kutta Park, a central node leading directly
to the South Gate (less used entrance) and linking to East Gate as well as West Gate
entrances to the Taj Mahal.
The Taj Ganj market aligned on axis with the southern entrance gate of the Taj
complex once served as a vital part of the entire complex. This bazaar was a shopping
district in the 1640s, but lost its prominence by the 1650s due to a decline in trade.
It was still functioning when the first colonial travelers arrived in the region. The
Taj Ganj area leads to the southern gate (Sidhi or Sirhi Darwaza) into the forecourt
(jilaukhana) of the Taj Mahal complex. Due to the natural gradient of the site, which
slopes toward the riverbank, the Southern gate lies 2.4 m above the ground elevation
of the jilaukhana itself. Two bazaar streets begin at the east and west gates and lead to
the jilaukhana. Formerly an integrated part of the complex, these bazaars contributed
financially to the maintenance of the mausoleum. The bazaars consist of individual
rooms (hujra) along an arcaded verandah of multi-cusped arches that are supported
on slender columns. A few structures have facades with distinctly Mughal details and
the use of Mughal bricks is a clear testimony of their age. This is the area where stone
craftsmen were camped during the building of the Taj Mahal in the 17th century.
After 22 years of working on the Taj Mahal they settled here and many of the current
residents are known to be direct descendants of these people they are the Living
Heritage of the Taj Mahal.
Most dwellings have shop-fronts selling souvenirs, refreshments and other tourist
focused activities. The budget hotels in the area have roof-top restaurants with direct
views of the Taj Mahal.It is quite clear that none of the residents can be displaced from
the area.
Historic map of
the Taj Complex
KATRA
OMAR KHAN
KATRA
FULEL
KATRA
RESHUM
KATRA
JOGIDAS
Present boundary
of the Taj Complex
Area of Study
Fig:1.1.1c Google map of

Taj Mahal and Taj Gunj, Agra
overlaid with historical map of
Taj Mahal complex and the four
Katras.
National Institute of Design initiated a 2 month research period towards preparing

an approach paper that gives recommendations towards making the Taj Gunj area
accessible and enabling tourists to enter the Taj Mahal complex through the South
Gate.
The research goal was to generate a design brief through a participatory process
between the researchers and Taj Gunj residents, traders (and their associations),
government agencies (U.P. Tourism, Agra Development Authority and ASI). The
research methodology included holding workshops with the stakeholders to understand
their aspirations and create a dialogue towards a sustainable plan.
This research aims to understand the social, cultural and physical workings of Taj Ganj
and to frame recommendations towards planning for an improved visitor experience that
benefits local community and protects the living cultural heritage of Taj Ganj.
03
1.2 Methodology
1.2.1 Approach
There is a clear need to enhance the access and overall tourist experience within
Taj Gunj and upgrading habitat conditions for the residents, shop owners and
other stakeholders. The goal of improving access and improving the experience
of this historic area needs to be based on a thorough understanding of the current
situation. This understanding needs to be integrated with a participatory
process to enable community development and work towards building
sustainable livelihoods for the local community.
Participatory process means involving stakeholders at all stages of the project,

including vital decision making right from the pre-planning and planning stages
through all the phases of implementation, monitoring, evaluation and post-project
sustenance.
OBSERVATIONS AND NOTES
PHOTOGRAPHS
VIDEOS
The term community development connotes the

processes by which the efforts of the people themselves
are united with those of governmental authorities to
improve the economic, social and cultural conditions of
communities, to integrate these communities into the
life of the nation and to enable them to contribute fully
to national progress (United Nations Department of
Economic and Social Affairs, 1960: 1). Sanders (1958:
406) has suggested that it be viewed as a process, as
a method, as a programme, or as a movement. As a
process, it focuses on changes in social relations. People
of a community may be accustomed to having their
decisions made by a few leaders within or outside the
community. But community development, viewed as a
process, involves encouraging people to make their own
decisions about matters of common concern. It is a
process of change in their outlook and attitude.
J.Z. Thudipara, Urban Community Development,
2nded, Rawat publication, Jaipur, 2007, 40-41.
INTERVIEWS
FOCUS GROUP DISCUSSIONS
FIELD STUDY AND ANALYSES
While there are many possible definitions of sustainable livelihoods, the

Development Alternatives (DA) approach encompasses activities intended to help
economically disadvantaged members of society meet their daily subsistence needs
in a manner that is dignified, locally appropriate, and environmentally sustainable.
04
The principal researchers have undertaken 3 separate visits to the focus area of
the study in TajGanj from the beginning of the project in November 2010. The
data collected during the field research was done with a view to generate a design
brief through a participatory process between the NID research team and TajGanj
residents, traders (and their associations) and Government agencies which included
conducting interviews, observations, focus group discussions, drawing, photography
and videos. The analysis of the entire process was started after concluding the field
research on 30th December 2010.
PARTICIPATORY OBSERVATIONS
We started looking at the four Katras Katra Omar Khan, Phulel, Reshum and
Jogi Das, and finally looked at the two closest to the Taj Mahal in more detail
as after a preliminary survey they seemed to have more evidence of historic
structure and character
Ethnography and the Phenomenological Approach

Phenomenology is a theoretical viewpoint that advocates the study
of direct experience taken at face value: and one which sees behaviour as
determined by the phenomena of experience rather than by external, objective
and physically described reality. (Cohen and Manion)
Phenomenology focuses on the primacy of subjective consciousness.
Each situation is unique and its meaning is a function of the circumstances and
the individuals involved. Humans always make meanings of their experience of
the world; phenomenology seeks to understand the meaning that is important
to human beings in a situation or context. It is primarily interested in how
groups of people construct, express, and communicate meaning as they engage
with the world and with one another.
Phenomenology involves the study of the lived experience or life world
of actors in the settings under analysis in terms of the meanings that the actors
have constructed of their experiences. The researcher is not independent of
what is being studied, but is an intrinsic part of it. The researcher seeks to
understand phenomena in depth, in terms of the meaning held by actors in the
situation under study. The researcher seeks answers to questions of What, Why,
and How. People cannot be understood outside of the context of their ongoing
relationships with other people or separate from their interconnectedness with
the world Clarkson.
Drawing methods are used as a way to understand spatial configurations and

the way that people inhabit them (Fig 1.2.2a)
Sketch
of the
South
AFig:1.2.2a
Sketch of the
South
Gate
AreaGate street, lined with shops and bustling with activity.
Medium: Stabilo Pen, Water Colour
05
06
2. Infrastructure

2.1.2 Electricity

2.2.1 Public Spaces
2.2.2 Accessibility
2.2.3 Health and Safety
2.2.4 Livelihood
2.2.5 Education
2.2.6 Housing

2.3.2 Communication
2.3.4 Security
07
08

As per the 2001 population census, 285.35 million people reside in urban areas.
These areas constitute 27.8% of the total population of the country. In the
post-independence era, while the population of India has grown three times,
the urban population has grown five times. The rising urban population has also
given rise to an increase in the number of urban poor. As per 2001 estimates,
the population of Indians living in slums is estimated to be 61.8 million. The
ever-increasing number of slum dwellers causes tremendous pressure on basic
services and infrastructure in urban areas. In order to cope with the massive
problems which have emerged as a result of rapid urban growth, it has become
imperative to draw up a coherent urbanization policy/strategy to implement
projects in select cities in mission mode.
The framework through which we have observed and analyzed our findings in
relation to sustainable development for this report have been based upon the
United Nations Report of the Brundtland Commission, entitled Our Common
Future, released in 1987:
Sustainable Development is development that meets the needs of the
present without compromising the ability of future generations to meet
their own needs. It contains within it two key concepts:
Agra, with a population of 13.31 lakh, is a category-B city and falls

under the List of Identified Cities/Urban Agglomerations (UAs) under
Sub-Mission on Basic Services to the Urban Poor (BSUP). Mandatory
reforms at the Urban Local Body level are:
Internal earmarking within local body budgets for basic services to

the urban poor.
Provision of basic services to the urban poor, including security
of tenure at affordable prices, improved housing, water supply,
sanitation and ensuring delivery of other already existing
universal services of the government for education, health and
social security.
~ Guidelines for the projects on Basic Services to the urban poor (BSUP),
to be taken up under JNNURM www.sudaup.org/Guidelines%5Cbsup.pdf
12 February 2011
the concept of needs, in particular the essential needs of the worlds poor,
to which overriding priority should be given; and
the idea of limitations imposed by the state of technology and social
organization on the environments ability to meet present and future needs.1
1. United Nations Commission on World Development and Environment. Our Common Future. Oxford:
Oxford University Press, 1987.
09
Fig. 2.1.1c Drinking water can (20L) used by the residents of Taj Ganj for their daily consumption
Fig. 2.1.1a Drinking water in earthern pots, a community initiative.
Fig. 2.1.1b Drinking water tank, a community initiative.

10
Fig. 2.1.1d Packaged drinking water (1L) catering to the tourist demands.

But the katra has severe problems of polluted water supply both from the
municipal taps and the hand pumps drawing water from the underground
water table. Even this water supply from the municipality is only for about
two hours daily one hour in the morning, and one hour in the evening.
Those who can afford a booster pump have installed such pumps, because of
the extremely low pressure of the water supply, which draws water at the
cost of others and which also suck in rust and dirt or even sewage where the
sewage crosses with the pipeline. The sewage flows in open nullahs, despite
the sewage line laid reportedly under the Yamuna Action Plan, by spending
large amounts of public money. This is so because the laid sewage line for
unknown reasons has not been made operational by the Jal Nigam, headed
presently by Mr. Suresh Chandra, General Manager, Yamuna Action Plan,
Agra.
~ The Monitoring Committee Report. 13381/84
Potable water
As the municipal water supply is erratic and non-potable, residents, businesses

and tourists rely on the following non-government supplied sources to meet
their daily potable and non-potable water needs:
Packaged water
20 litre reusable plastic bottles containing drinking water are used
primarily by residents, hotels, restaurants, and some street tea vendors.
These are delivered by local agents and cost approx. Rs/ 15 per bottle for
the end user.
Water Tankers
Water tankers deliver non-potable water to only those residences,
restaurants and hotels which have water storage tanks. Due to the
historically narrow paths of Taj Ganj, the water tankers have difficulty
reaching the extents of the area.
Bore Well
Some hotels, restaurants and residences have invested in bore wells as a
solution to the ineffective municipal supply. The drilling and storing of
water from a bore well is a solution exclusive to those who own property
and can afford the process. Therefore, this is not a solution for universal
access to drinking water. Over time, the bore well must be re-drilled to
access water if the underground water level drops significantly. Once
water is drawn to the surface by way of pump, the water must be filtered
through a reverse-osmosis filtration machine in order to remove heavy
mineral deposits. These reverse-osmosis filtration machines require
significant investment, maintenance and the ability to pay for regular
electric supply. In addition, due to significant pollution of the Yamuna
River, underground water sources might potentially be polluted as well,
including heavy metals, industrial wastes and the degradation of organic
waste and packaging materials.
Shared Dug Well
Shared dug wells have been an historic source of water for Taj Ganj since
the construction of the Taj Mahal. These wells, while providing access to
the historic infrastructural layers of the Taj Mahal and Taj Ganj sites, are
not used daily to meet the living needs of residents, businesses or visitors.
In addition to being rendered inaccessible under Archaeological Survey of
India (ASI) jurisdiction, these wells have been filled or have metal grate
coverings to prevent usage and accidents.
On-site Water Filtration Machines
Water, stored in overhead water storage containers or piped from bore
wells, must be filtered through on-site reverse-osmosis filtration machines
in order to remove heavy mineral deposits before drinking . These reverseosmosis filtration machines require the householder, business, hotel or
restaurant significant investment, maintenance and the ability to pay for
regular electric supply. Informal businesses and residents will encounter
greater challenges in securing access to electricity and the continuous
supply from bore wells and stored tanker water required for an on-site
reverse-osmosis filtration machine to be effective.
11
Toilets
Restroom facilities are not adequate in number, hygienic in condition during use,
nor responsible in the disposal of biological waste following use. In particular,
the needs of female users for safe, hygienic, accessible toilet facilities are not
addressed at all in Taj Ganj. Consequently, without adequate public facilities,
almost all female users, if not all, have requested to use hotel and restaurants
restrooms. As a result, many hotels and restaurants have restricted restroom use
to paying customers and women and girls are forced to resist their impulse to
urinate and defecate, resulting in possibly severe damage to their health, comfort,
and overall experience in Taj Ganj. Handicapped or differently-abled persons are
also unable to avail public toilet facilities throughout the Taj Mahal and Taj Ganj
sites. During the monsoon season, the contamination of water sources, streets,
walkways, businesses, hotels, restaurants and residences by bio-waste and open
sewers is regular. Many residents, workers and visitors are victim to illness by
food poisoning, gastro-intestinal distress, intestinal worms and hospitalisation.
Public Urinals
Public Urinals, designed for use only by men, are few in number and do
not serve the large numbers of daily visitors and workers in Taj Ganj.
These urinals are unhygienic, without deposit/collection strategies for the
urine, thus causing the urinals, surrounding buildings and pathways to be
covered with urine and infused with their stench. During use, users are
exposed to vehicular and pedestrian traffic and pedestrians are exposed to
unwanted contact with urine on their footwear or feet.
Portable Public Toilets
Portable toilets near East and West gates are small in number compared to
the large number of daily visitors. Waste from potable public toilets must
also be transported from the toilets to the appropriate bio-waste disposal
sites. Currently, no public toilet facilities are available at the South gate
or in the surrounding Taj site, including Taj Ganj, the aqueduct, temples,
mosques, gardens or by the Yamuna river front.
12
Private Hotel and Restaurant Toilets

Toilets in hotels and restaurants, if available, are accessible only to paying
guests. Hotel toilets may or may not be hygienic. During this study, several
hotel bathrooms had to use contaminated water in bathing facilities due to
lack of alternatives. Of the few restaurants which do have toilets, some
may or may not be hygienic or accessible to both male and female users for
both urination and defecation. Restaurant toilets are almost all unhygienic,
with waste channelled to open sewers by way of pipes. Waste is conveyed
to the open sewer by force of water in buckets. Waste from flush toilets in
hotels is conveyed to septic systems. During this study we did not observe
any servicing or emptying of septic systems in Taj Ganj.
Residential Toilets
Residential toilets are not accessible to visitors or workers and are only
used by Taj Ganj residents and hose to whom they choose to provide
access. Residential toilets are almost all unhygienic, with waste channelled
by way of pipes or directly through openings in the exterior wall to open
sewers. Waste is conveyed to the open sewer by force of water in buckets.
During the monsoon season, this bio-waste floods streets and some of
the interiors of some residences and buildings. Waste from flush toilets is
conveyed to septic system.
Fig. 2.1.1f. A man using the space inbetween

two buildings as a urinal
Fig. 2.1.1g Signage at a hotel toilet saying it is

accessible only to its customers
Fig. 2.1.1h Mobile public toilet at the east gate.

Fig. 2.1.1e Public urinal near the police station. It is unclean and gives off an offensive stench.
13
Pay and Use

Toilet
North
Portable
Toilets
Pay and
Use Toilet
Male Urinals
This map is a graphical representation and is not to scale.
Fig. 2.1.1p. Map of the public drinking water and sanitation system in Taj Ganj.
14
Drinking Water
Municipal Water Pumps
Sewer Drains
Pay and Use Toilets
Sewerage Infrastructure
Sewage, Sullage, Storm Water Drains
Separate, closed, hygienic drains do not exist for conveying sewage, sullage
and storm water from residences, business, hotels, restaurants and public
toilet facilities from the Taj Ganj area to municipal sewage treatment
facilities. A single open sewer running the length of most streets collects
waste from residential and commercial toilets, sullage waste, street
waste, storm water and drifting trash. The sewer, between 6 and 2 in
width and 6 1 in depth, conveys waste through these open channels
to the outer walls (East and West) of Taj Ganj. From here, the waste is
conveyed underground to the northern edge of the Taj Mahal complex for
unfiltered, untreated dumping into the Yamuna River.
Entries into all buildings must cross over this exposed sewer. This poses
a strong public health danger for gastro-intestinal illnesses, especially
during the monsoon season when sewage, waste and storm water from
the drains overflow into streets, homes and businesses. Many animals,
including rodents, goats, dogs and cows, transmit disease to humans by
drinking and feeding from these open sewers.
Fig. 2.1.1i Drain from Katra Omar Khan opening near

the west gate entrance
Fig. 2.1.1j Open drains line the houses in the katras carrying waste water and sometimes even sewage.
15
Solid Waste Management

Residential Solid Waste Management
Within each residence, solid waste is collected and sorted into three
groups: vegetarian organic, non-vegetarian organic and inorganic wastes.
The vegetarian organic wastes are placed in communal masonry bins
projecting from the buildings for consumption by cows, goats and dogs.
Non-vegetarian organic waste is disposed directly into sewage drains
where dogs, cats, crows and rats consume it. Inorganic waste is sorted by
residents into containers placed outside their residences. These pre-sorted
inorganic wastes are collected by local trash collectors and rag pickers and
are further sorted at their preferred sites within Taj Ganj. For areas in
which residents do not sort their waste, scavengers clean drains and streets
with their hands and minimal tools.
Commercial Solid Waste Management
Commercial wastes, mostly inorganic, are collected by local trash collectors
and rag pickers and are sorted at their preferred sites within Taj Ganj.
Street food and tea vendors deposit food solids and inorganic serving
containers (tea cups, plates, utensils, etc.) into small buckets by each vendor.
These are also collected by local trash collectors and are sorted within Taj
Ganj. Liquid wastes are drained into the surrounding area, into the open
sewers and washed onto the street.
Fig. 2.1.1k. Municipal worker collecting solid waste from households and the street
Municipal Waste Collection

After solid waste is collected by scavengers and waste sorters from
residences and businesses, it is brough to the Tanga stand and deposited
into large metal waste containers. This study dis not observe collection by
the municipality nor did it learn about further waste processing following
collection by municipal authorities
Street Cleaning
Municipally-employed sweepers begin working in Taj Ganj streets at or
before 8am most days. Residents and business owners also clean the entries
to their homes and businesses. Much waste is swept into the open sewers
running adjacent to the front elevations and porches of buildings. Without
an adequate municipal sewage conveyance system or access to water, the
cleaning of buildings and streets compounds the public health risk in Taj
Ganj.
Fig. 2.1.1l All the solid waste is collected in the large bins at the Tanga Stand.
16
Fig. 2.1.1n Kitchen waste in the plastered brick receptacle outside the house.
Fig. 2.1.1m Indigeneous architectural feature for disposing kitchen waste. Found in most houses in the Katras
Fig. 2.1.1o. The disposed waste eaten by passing animals : dogs, cats, cows, buffaloes.
17
Issues
1. The municipal water supply system is unplanned and haphazardly
implemented. The supply of water is limited, causing hardship to
residents and leading to the use of booster pumps run on diesel
generators (where in the above water section should this fit). The water
is non-potable and all residents rely on supply of bottled drinking water,
adding an extra burden to their limited incomes.
2. Sewage drainage lines are haphazardly placed throughout Taj Ganj,
with chaotic and disorganised connections from internal to external
building sewage lines. This results in leakage, overflowing, and unhygienic
contamination of residences, businesses, streets, vehicles and chronic
gastrointestinal distress/illness.
3. Open drains are clogged with plastic bags and other inorganic waste.
These drains, being un-lined or poorly lined, contaminate of drinking
water supply, as well as threaten the condition of historic structures.
4. Garbage is piled up on streets and not collected properly which creates
unsanitary conditions on streets, posing a serious threat to public health as
it leads to cross-contamination of street-food and water sources.
5. Clogging of infrastructure leads to reduced service levels and raises issues
of sustainable practice.
Fig. 2.1.1q. Diagram depicting the

passage of water through Taj Ganj
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Water In
Packaged water
Water Usage
Water Out
Cook\ Drink
Gutter
Yamuna
Tanker
Cleaning\ Bathing
Municipal Water Supply
Septic Tank
Borewell
Toilet
19
2.1.2 Electricity
Access to electricity
Residential
Both formal and informal sources supply electricity for residential needs.
Resident energy security is limited, as access and consistent power supply
from both the Municipality and Torrent are limited. Those who are able to
afford to invest in an inverter or diesel generator and the regular expenses
of fuel rely on the system as a supplement or alternative to municipal/
Torrent power supply. As most residents, with and without legal land tenure,
cannot afford a diesel generator system, they rely on wood fuel for their
energy sustenance: cooking and heating. They are still vulnerable to extreme
temperatures and availability of dry wood throughout the winter, summer
and monsoon seasons.
Many hotels rely on diesel generators as a strategy to ensure energy security
for their guests throughout the day. These generators power lighting, outlets,
air-conditioning, computers and internet connections, refrigerators and
entertainment devices.
Commercial
Formal and informal commercial enterprises apply a variety of strategies for
meeting their energy need depending on the nature of their needs, access
to secure land tenure, access to the municipal/Torrent power grid, the
availability of affordable energy alternatives and ability to invest in diesel
generator systems. In order to reduce costs, many vendors rely on natural
lighting and open storefronts. Restaurants, hotels and some vendors invest in
a diesel generator and the regular expenses of fuel in order to provide airconditioning for their clients and users.
Street Lighting
Street Lighting is unorganized and not extensive throughout Taj Ganj. Some
gathering areas within Katras are minimally lit with single overhead lights
attached to poles or the upper floors of adjacent buildings.
Formal and Informal Access to Electricity
Within Taj Ganj, access to electricity is not universal. Some residents have
been connected to municipal or Torrent power supply lines. It is unclear
whether supply to remaining residents and businesses is due to municipality
or supplier negligence or whether demand has been met. Given that some
users are informally connected to existing lines and the widespread use of
diesel generators amongst those who can afford them, further study and
demand assessment surveying is recommended.
20
Fig. 2.1.2a. Map

of street lights and
transformers in Taj Ganj This map is a graphical representation and is not to scale
Overhead Street Lighting

Electric Transformer
Primary Tourist Circulation
21
Fig. 2.1.2b. Exposed overhead wiring and dilapidated state of street light. West gate road, Katra Omar Khan.
22
Fig. 2.1.2c. Exposed overhead wiring is hazardous and also spoils the visual landscape. Katra Phulel gate.
Fig. 2.1.2e. Solar powered unaesthetic street light at Kutta park.
Fig. 2.1.2e. Street lights at the East Gate road.

23
Back-up energy sources

Inverters
During this study, due to respect for and limited access to residents homes and
private spaces, we cannot give an accurate assessment of the use of inverters
in the Taj Ganj area.
Solar
No solar thermal water heating or solar electric systems were observed on
residential or business roof tops during this study. the solar powered street
light at Kutta park was found to be non-functional
Wood Fuel and Dung
Many residents, with and without legal land tenure, cannot afford a diesel
generator system, they rely on wood fuel and cow dung for their energy
sustenance: cooking and heating. In some cases, plastic and paper waste is
also burned for heating. Do to the great difficulty in receiving bureaucratic
permissions to repair buildings to a inhabitable state, these residents are still
vulnerable to extreme temperatures and to the availability of dry wood fuel
and dung throughout the winter, summer and monsoon seasons.
Issues
1. A jumble of overhead electric wires and unsightly electric poles mars the
visual quality of the historic streets leading to the Taj Mahal, poses a health
and safety hazard to humans, animals and birds in the Taj Ganj area, and
makes electric system and building repair difficult.
2. Electric Transformers have been insensitively placed in valuable public space,
making the spaces unusable. (add pic of Kutta Park)
3. There are not enough streetlights in the residential and commercial areas,
leading to safety and security concerns for residents and tourists.
4. Use of diesel generators is an environmental concern and is not a scalable
solution for residents and businesses in Taj Ganj.
5. Illegal connections are a safety hazard and can lead to conflict between
residents and electric suppliers.
24
Fig. 2.1.2f: Wood fuel sold in front of the

Katra Phulel Darwaza
Fig. 2.1.2g: Electric transformer at the East
Gate road.
Fig. 2.1.2h: Generator near Kutta Park
Fig. 2.1.2i:Transformer and exposed
overhead wiring at Kutta park - hazardous and
creating visual clutter
Fig. 2.1.2j: Generator in a house
Fig. 2.1.2f
Fig. 2.1.2g
Fig. 2.1.2i
Fig. 2.1.2h
Fig. 2.1.2j
25

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

~ The Hindu, June 23, 2010
2.2.1 Public Spaces
Overall quality of public spaces is very poor. Observations were made on

important factors such as hygiene, green cover and amenities,
Cleanliness very few dustbins on the streets, irregular clearance, and
spreading of waste by stray animals leads to build up of garbage on streets

and clogs the open drains, creating an unpleasant stench. This can also lead to
cross-contamination of street food.
Amenities poor street lighting and exposed electrical wires in public areas
are a safety hazard. There is no provision for rest areas with bences, toilets and
drinking water facilities in close vicinity.
Air Pollution and Green cover - despite a Supreme Court order to restrict
access of pollution generating vehicles in the Taj Ganj area, a large number of
such vehicles can be observed, often causing congestion on the narrow streets.
Poor supply of electricity and need to operate water pumps has given rise to
the use diesel generators in the area. Green cover is observed to be extremely
low within this area.
Visibilty - Tangles of unmarked electrical cabling accompany these lights
and cross overhead. Without adequate lighting, residents and visitors are apt
to step into the open sewage drains, become injured, and the district does not
provide the ease and security which planned lighting and way-finding systems
can provide.
Fig. 2.2.1a. Overhead view of the street leading to Dakhini Darwaza
26
Fig. 2.2.1b. Overhead view of the main node, Kutta park - unclean, no amenities and green cover, overhead
wires add to the visual clutter
Fig. 2.2.1c. Poor contidion of street lights
Fig 2.2.1d Kutta Park - transformer, overhead

electricity wires and hidden directional Signage.
Fig. 2.2.1e.Kutta Park, the main node connecting being used as a parking area for cycle and auto rickshaws.
27
Fig. 2.2.1g, h: Due to an erratic electric supply,

people are forced to keep generators. This results in
noise and pollution and adversely affects the quality
of public space. The unreliability of this resource
also results in defensive spending by the people of
Taj Ganj, thus increasing their cost of living
Fig. 2.2.1f Drinking water in Taj Ganj
Fig. 2.2.1g
Fig. 2.2.1i. Tourists near the West Gate of the Taj Mahal. Lack of proper places for tourists to sit.
28
Fig. 2.2.1h
Fig. 2.2.1i Aerial view of the four Katras of Taj

Ganj. Note the lack of green cover in the area.
29
30
Fig. 2.2.2a Kutta Park - in the center of Taj Ganj - the main access node to the South Gate of the Taj Mahal.
2.2.2 Accessibility
Observations were made on access to public transport and pedestrian access,

keeping the socio-economic profile ofthe residents in mind,
Local transport
The local bus service of Agra does not penetrate into Taj Ganj, the nearest
bus stop being around purani mandi chowk. Bus service is not used by
tourists to get to the various tourist sites.
Autorickshaws are used by both the local residents and low-budget tourists.
A system of low-cost shared autorickshaws is also prevalent with Tonga Stand

being a node for this in Taj Ganj.
Cycle-rickshaws are used by local residents and tourists to get around in Taj
Ganj. Tourists often use this form of transport to and from the parking areas.
Pedestrian Mobility
Disabled access Taj Ganj area is not at all disabled friendly. Movement is
restricted in the area because of congested streets and lack of foot-paths and
poor way finding signage.
Gendered spaces local women access public spaces in an extremely
restricted manner because of fear of harassment and stigma. Female tourists

also find it difficult to use public spaces because of the lack of proper
ambience, utilities like toilets, and poor perception of safety in these areas.
Fig. 2.2.2b Lack of pedestrian footpaths and cars passing through the narrow streets often push pedestrians
towards/into the open drains
31
North
Animals
Rickshaws
Rickshaws
Rickshaws
Two Wheelers
Two Wheelers
Fig. 2.2.2c
Map of Taj
Ganj showing
the security
barricades,
parkings and
vehicular access.
Tonga
Rickshaw
Stand
32
Parking Area
Parking Along Street
Police Thana
CISF Security Barricade
Fig. 2.2.2d Auto rickshaws create a traffic jam near Kutta Park.
Fig. 2.2.2e
33
2.2.3 Health & Safety

Health and safety are important indicators of the quality of the social and physical
envioronment.
Emergency Services
There is only one emergency health care van provided by Agra Development Authority ADA which is currently parked at the West Gate of Taj Mahal. It seems to
be aimed at serving the needs of tourists visiting Taj Mahal from this gate. No such
facility is provided for Taj Ganj residents. There is no access for fire engines in Taj
Ganj and no provision for fire safety in public spaces. There is no enforcement of
fire safety regulations in the hotels and restaurants of Taj Ganj.
Health Hazards
Open drainage and urinals pose a serious health hazard by spreading infections and
restricting mobility . Exposed electrical wiring is a serious hazard in public spaces,
cite case of Kutta Park electrical fire from PO
Fig. 2.2.3a Open drains lining the streets throughout Taj Ganj are a health hazard.
34
Fig. 2.2.3b Ambulance at the East Gate
35
2.2.4 Livelihood
A majority of Taj Ganj residents are dependent on Tourism based livelihoods, such
as photographers, guides, transportation, service providers like hotels, restaurants,
street vendors and shops, as well traditional craft based livelihoods. A large number
of residents working in these sectors are daily wage earners, and most are self
employed with no formal unions or professional bosies, except for the guides,
photographers and hotel owners.
Fig. 2.2.4a Mr. Shamshuddin is a Licenced Guide.

36
Fig. 2.2.4b People make a living out of selling small souvenirs. Their persistence often harasses the tourists.
Fig. 2.2.4c A leather craftsman in Katra Omar Khan with his shoes.
Fig. 2.2.4d Marble souvenir shop on the South Gate street.
Fig. 2.2.4e A pachchekar showing his fine inlay work. In the background, his karkhana and craftsmen working.
37
2.2.5 Education
There are not enough publicly funded functional educational institutions in Taj
Ganj to serve the needs of the population. Many young boys fall out of education at
the early age of 8-10 years and their low literacy rate leads to poor participation in
professional and managerial cadres, creating backwardness.
Types of Education providers
There are only 2 municipal schools serving the Taj Ganj area currently,
1.Nagar Nigam Inter College (for boys)
2.Nagar Nigam Girls High School
There are also many private schools that operate in the area, like Greenfields which
are financially inaccessible to a large majority of residents.
Madarsa Afzal-ul-uloom is one of the alternative education provider in this area.
Access to Education
To pursue higher education girls have to travel out of Taj Ganj. Due to prevailing
societal norms, many are prevented from doing so. With pressures to supplement
family incomes many young boys also fall out of education.
Fig. 2.2.5a
38
Fig. 2.2.5b
Fig. 2.2.5c
Fig. 2.2.5d
39
2.2.6 Housing
Housing types
1. Badshahi house with traditional layout and sub-divided spaces, including the
original hujra rooms in the Katra structures.
2. Free-standing houses, built in the open spaces of the Katras in the last 200 years.
3. Living and commercial spaces that have extended from the edges of the Katra
into the street.
A hierarchy of spaces can be seen in use in the traditional way of living which
can be observed even today. Use of spaces like courtyards, terraces, verandahs and
open kitchens is vital to preserving traditional ways of living. These also serve as
the lungs of the house in dense and unplanned development. (see Fig 2.2.6b)
Basic services like sanitation, water supply, electricity, and solid waste need
upgradation and systemitization.
Fig. 2.2.6b Terraces, courtyards and verandahs make the densely packed Taj Ganj area porous.
Fig. 2.2.6a A well kept traditional badshahi/ hujra room with its domed cieling.
40
Fig. 2.2.6c A traditional terrace with its kabootar khana, and pigeons
Fig. 2.2.6d Traditional layout of space - koocha: small private street with
houses opening onto it.
Fig. 2.2.6e Spaces allow for activities. Ladies making papad in the open.
Fig. 2.2.6f Children in front of their house in Katra Omar khan. Domestic
Goats tied at the entrance.
41
Fig. 2.2.6g A traditional house

with a courtyard, arched entrance,
red sandstone flooring and kakkaiya
brick walls. Lack of a proper water
supply forces residents to store
water in containers as seen.
Fig. 2.2.6h An open kitchen

42
Issues
1. Public spaces in Taj Ganj have no facilities like visitor rest areas with
benches, drinking water fountains, toilets and other amenities necessary for
a good visitor experience. There is limited access and no special facilities
for the disabled within Taj Ganj.
2. lack of public information systems, inadequate street lighting at night,
existence of gendered spaces and the highly unorganized nature of spaces
has let to an increased public perception of threat and lack of security in
the public spaces of Taj Ganj.
3. Lack of organized parking spaces, traffic management and enforcement
of rules has led to encroachment of traditional open spaces like chowks
and gallies for parking of vehicles. Traffic congestion is high in the main
streets due to unorganized nature and lack of enforcement of traffic rules.
6. Non-functional public health facilities combined with poorly maintained

public utilities and infrastructure like dirty toilets, open drains, exposed
electrical wires, as well as poor air quality due to vehicular pollution and
diesel fumes from generators are cause for the poor public health situation in
Taj Ganj.
7. There is a lack of wage security for unorganised sector workers and lack of
sustainable livelihoods for all. Commercialisation and competition has let to
exploitation of daily wagers and unpleasant experiences for customers. Work
conditions for informal sector workers are hazardous. Limited aspirations
and unemployment among youth is seen along with substance abuse and
prevalence of drugs and prostitution as a source of income.
4. The system for issuing pass for vehicles of residents is a major cause of
disgruntlement for local community as the pass is issued by the RTO office
at a distance of 15 kms from Taj Ganj and needs to be renewed yearly.
There is lots of red-tape and encumbrance to issue vehicle passes.
8. Poor quality of housing and living conditions is observed in most of the

areas of Taj Ganj. The area has been allowed to degenerate and develop in a
dismal fashion so that many government officials now term it a slum. There
are serious issues related to quality of life, light, ventilation, safety, health and
hygiene and basic amenities and infrastructure in Taj Ganj.
5. Due to narrow unorganized streets and security barricades, there is no

access for emergency services like fire brigade and ambulance to the areas
within Taj Ganj.
9. There is a lack of adequate public education institutions to serve the

population of that area and there is no incentive to be in education, leading to
limited livelihood opportunities and overall backwardness.
43
Fig. 2.3.2a
Fig. 2.3.2b
Fig. 2.3.2c
Fig. 2.3.2d
Fig. 2.3.2a,b: Cycle and Auto

rickshaws in Taj Ganj.
Fig. 2.3.2c,d: Animal driven vehicles
Fig. 2.3.2e,f,g: Battery operated
tourist taxis.
Fig. 2.3.2e
44
Fig. 2.3.2f
Fig. 2.3.2g

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

For local bus services, refer to section 2.2.2
Tourist taxis
CNG vehicles of various types operate in the East gate and West gate areas, but
do not penetrate inside Taj Ganj, or towards South gate. See Fig.2.3.2e, f,g.
Autorickshaws and cycle-rickshaws
Autorickshaws are used by low-budget tourists to get around Taj Ganj and the
rest of Agra, whereas cycle-rickshaws are use in and around Taj Ganj itself.
Tourists often use thest to get to and from the parking areas. See Fig.2.3.2a,b.
Animal-driven vehicles
Horse carriages and camel carts operate as a novelty ride for tourists in the East
and West gate areas and can be seen passing through Taj Ganj as well. These
have developed as an alternative to motor driven vehicles, but come with their
own problems. See Fig.2.3.2c,d.
45
2.3.2 Communication
Tourist information
Information brochures and maps that are currently available do not give any
information about Taj Ganj, and neither do they provide a walking map of Taj
Ganj. Fig. 2.3.3d, g, h illustrate this.
Way finding and information Signage is very basic, has poor visibility and does not
provide any information about the heritage of Taj Ganj. See Fig 2.3.3a, b, c and h.
Museums, exhibitions and interpretation centres

The Shilpgram complex located on the Fatehabad road, about 1 km from the East
gate of the Taj Mahal complex, serves only 35% of the tourists visiting the area. It
does not give any information about Taj Ganj. See Fig 2.3.3i.
The Taj Museum does not give any information about Taj Ganj and its cultural
heritage and is accessible only on entering the Taj Mahal complex. See Fig 2.3.3k.
Exhibitions and cultural programs held during the yearly Taj Mahotsav do not have
any strategy for branding and marketing of crafts and arts of Taj Ganj. Fig 2.3.3j
aptly shows this.
Fig. 2.3.3k
46
Fig. 2.3.3i
Fig. 2.3.3j
Fig. 2.3.3a
Fig. 2.3.3d
Fig. 2.3.3f
Fig. 2.3.3a
Fig. 2.3.3g
Fig. 2.3.3b
Fig. 2.3.3c
Fig. 2.3.3e
Fig. 2.3.3h
47

Lodging and Food
Taj Ganj has a large number of budget hotels with rates ranging from Rs 350 to
Rs1500 per night. There are also a large number of restaurants offering local and
international cuisines, food stalls and grocery shops.
Public toilets and Drinking Water
The West gate area has paid toilets inside the ITC restaurant, East gate has a set of
mobile toilets about a 100m distance (next to security barricade) on the Fatehabad
road and in the Shilpgram complex, and South gate has no provision for public
toilets or drinking water outside the gate.
Packaged drinking water, in the form of factory-sealed 1 litre disposable plastic
bottles from major brands, is sold primarily to hotels, restaurants and small shops
for final sale to tourists for approx. Rs/ 12 Rs/ 15 per bottle. Many of these
bottles are discarded in the street following consumption. Free Drinking water is
only available inside the Taj complex.
Emergency medical care
No ambulance service is available in Taj Ganj area due to access and security issues.
Excerpt from Agratoday News Service An Ambulance At The Taj At Last Tuesday, 07 December
2010 16:06
Fig. 2.3.4a
An air-conditioned fully equipped ambulance van was handed over to the state health department, by the
divisional commissioner Sudhir M Bobde, to be stationed at the Taj Mahals eastern gate. The van has been
arranged by the Agra Development Authority, and costs around `15 lakhs.
On November 25 a Mumbai tourist Syed Sultan collapsed at the Taj gate but since no medical help was at
hand, family members alleged delay in treatment cost him his life. In the past six months there have been
several cases of injuries, tourists slipping and falling down. Each time there was a demand for medical help
which could not be provided promptly.
The Taj Mahal is visited by 10 to 15 thousand tourists daily.
However, tourism industry leaders expressed doubts saying the local health department already has several
ambulances lying in the backyard at the district hospital. It would have been better if the local NGOs like
Help Agra had been given the responsibility, said hotelier Surendra Sharma.
Mukesh Jain, of Help Agra told Agratoday.in yes we had approached the ADA to let us run the service but
they showed no interest. We have a fleet of ambulances including an ICU Van and we are giving excellent
backup service to the city, at the most affordable rates. A central control room monitors the movement of
these ambulances and a helpline number is available round the clock.
Fig. 2.3.4b
48
Fig. 2.3.4c Map

of tourist facilities
at Taj Ganj
North
Ration
Shop
Clinic or Chemist
Community Ambulance
Police Thana
Lodging
Restaurant
Photography Studio
STD/PCO/ISD Telephone
Booths
Internet & Computer Access
ATM/Bank/Money Changers
Post Office & Drop Box

49
The Long queue at the east gate
Barrier at Kutta park for the S. Gate

entrance
Taj Gunj
Police Thana
Vehicular Barriers from Kutta Park to East Gate
Vehicular barrier from Kutta Park

to W. gate
Scale
Fig. 2.3.5a
50
North
2.3.5 Security
Security barriers
The barriers restrict access for people and vehicles to the areas near the Taj
complex but have been found to be porous at times. They are a source of major
inconvenience for the local community because it restricts their movements and is
seen as part of the stigma of living in the vicinity of the Taj Mahal.
Agra Police
The Taj Ganj Police Station is located in the historic 17th century structures of
Katra Omar Khan. All the hotels have to register their foreign guests at the police
station for security purposes.
Tourism Police
The Agra tourism department has a small force of Tourist police but this is not
operative in the Taj Ganj area.
51
Issues
1. VIP visits create inconvenience for local community and visitors
2. Poor retention of tourists in Taj Ganj for more than one night due to lack of
development and marketing of of tourist attractions and heritage trails in taj
Gunj
3. Menace of touts mars the visitor experience and affects the image of the Taj
Ganj area
4. Apathetic security personnel
5. Under-developed amenities; no benches, poor light, water, toilets
As there was a VIP visit, the Russian president, the Taj Mahal was closed in
the morning. There was a long queue outside the gates in the afternoon and
not much activity in the area apart from the long queue. The queue seemed to
be moving very slow too. Some would sit down on the side pavements to take
rest when they would get tired of standing in the queue for long.

- field notes of the team
6. Lack of access for emergency services like fire brigade and, ambulances;
7. Barricades cause inconvenience for locals and hinder tourist flow;
8. Limited access for disabled;
9. Lack of communication results in disoriented visitors
Taj Gate closed was closed for a VIP visit. Everyone was relaxing in the
South Gate area. Shopkeepers were sitting outside their shops basking in the
winter sun. No tourist to be seen except a group of foreigners who were not
informed of the closed Gates.

- field notes of the team
10. Under-utilization of new media for positive image-building

11. Poor quality information about Taj Ganj on internet.
12. Overall poor quality of visitor experience
52
Excerpt from, Agratoday News Service, Sarkozys Taj Trip Hustles

Tourists Out Sunday, 05 December 2010 15:58
Excerpt from , Agratoday News Service An Ambulance At The Taj At

Last , on Tuesday, 07 December 2010 16:06 Agratoday News Service
Thousands of foreign and domestic tourists were asked to leave the precincts
of the Taj Mahal just before French President Nicolas Sarkozy and his wife
Carla Bruni came to visit the historic monument Saturday. Many others could
not even enter though holding valid tickets.
We came here from Sholapur on Thursday. Friday the Taj was closed. Today
we thought we would spend time at the Taj Mahal and because of the cold we
were delayed. And in the afternoon, we were told to go away, said Ramesh, a
school teacher from Maharashtra.
These tickets would not be valid on Sunday. Many had to catch a connecting
flight or return by Shatabdi or Taj Express. They are naturally angry. Sarkozy
should not have suddenly changed his programme, tourism industry expert
Rajiv Tiwari told Agratoday.in.
An angry tourist from Australia, Jameson said the authorities could have
at least told them in advance, or allow the tickets (priced at `750 for foreign
tourists) to be used the next day.
A large number of school and college students too had to return disappointed.
The total number of tourists turned away or asked to leave early was around
15,000.
A big holiday crowd was waiting, but all were deprived of the opportunity to
see the Taj. This is not only an injustice but also reflects insensitivity on the
part of the visit planners, Tiwari added.
An air-conditioned fully equipped ambulance van was handed over to the state
health department, by the divisional commissioner Sudhir M Bobde, to be
stationed at the Taj Mahals eastern gate. The van has been arranged by the Agra
Development Authority, and costs around `15 lakhs.
On November 25 a Mumbai tourist Syed Sultan collapsed at the Taj gate but since
no medical help was at hand, family members alleged delay in treatment cost him
his life. In the past six months there have been several cases of injuries, tourists
slipping and falling down. Each time there was a demand for medical help which
could not be provided promptly.
The Taj Mahal is visited by 10 to 15 thousand tourists daily.
However, tourism industry leaders expressed doubts saying the local health
department already has several ambulances lying in the backyard at the district
hospital. It would have been better if the local NGOs like Help Agra had been
given the responsibility, said hotelier Surendra Sharma.
Mukesh Jain, of Help Agra told Agratoday.in yes we had approached the ADA to
let us run the service but they showed no interest. We have a fleet of ambulances
including an ICU Van and we are giving excellent backup service to the city, at
the most affordable rates. A central control room monitors the movement of these
ambulances and a helpline number is available round the clock.
The tourists are expected to have a harrowing Sunday as well.

Many would face the same problem visiting Fatehpur Sikri. The Jaipur
highway would remain sealed for hours, said travel agent Montu Bhagat.
Excerpt from, The Asian Age. Sarkozy, Bruni see Taj, will visit again
today Dec 05, 2010, Prashant Pandey, Agra
Till late Saturday, Yamuna Kinara road, Fatehbad road and the Mall road were
jammed.
The Central Industrial Security Force personnel, guarding the monument swung
into action and asked the tourists to vacate the premises in the wake of a VIP visit.
Theres more anger and frustration than excitement at Sarkozys visit. If its
a private visit, then why disturb the public? Go and enjoy the Taj quietly, an
angry commuter, Rajveer Singh, said.
Stretches leading to the eastern gate of Taj Mahal were cordoned off as the
French First Couple walked into the historic monument. For security reasons,
nobody was allowed to get into the hotel, Amar Vilas where the French First
Couple are staying. Roads were cordoned off. Even the markets on the way to the
monument were closed. However, shops and other establishments near the hotel
remained open.
Apparently impatient for the Taj viewing, Sarkozy rushed to the historic
monument with Carla almost immediately after landing here from Bangalore.
The French president was scheduled to visit the Taj Sunday morning, but
changed his plans.
If the VIPs enjoyed their 30 minutes at the Taj Mahal, a group of students from
a primary school were left disappointed. Their visit to Taj Mahal ended abruptly.
The chairman of the school, Prem Raj Rawat, was upset not merely for the
children being moved out hastily but also for some bad behaviour by security
personnel.
53
Extract from interview with a shop owner in Taj Ganj on 24.12.10
Extract from interview with a restaurant owner in Taj Ganj on

20.12.10
Asli Badshah tau Shah Jahan tha. Yeh Indira Gandhi, Rajiv Gandhi,
Sonia Gandhi thode hi naa hain. Who ek Taj Mahal bana gaya aur aaj
tak log usi ka kha rahe hain. Usne yeh imarat Mumtaz ke liye thode
na banayi thi. Usne yeh isliye banaiye thi ki yahan ke kaarigaron ko
lage ki weh mehnat kar rahe hain aur usi kaa paisa mil raha hai unhe.
Aap hi bataiye aajkal ke Badshahon ne ek bhi cheez aise banaiye hai
aaj tak
54
Born and brought up in Tajganj, he said that the problems here have been
the same all these years and situation hasnt changed for the better. From the
point of view of tourism there were two things that he had to say. Firstly, the
tourist who comes to see the Taj is barely left with any time to indulge in any
other activity and that is because of the long wait that he has to endure before
he manages to step inside. The incredibly long queues and the wait end up
exhausting and frustrating the tourist, messing up his entire days schedule,
and thus affecting the business of the shops around which thrive on tourism.
He said, banda andar hi apni ghadi dekhne lagta hai...shopping ka time kam ho
jasta hai. His second point concerned the dirt and squalor in the area around
the Taj. He expressed regret about the fact that a place which plays host to
tourists from all over the world and is responsible for so much of foreign
exchange pouring into the countrys reserves cuts such a sorry picture with
regards to cleanliness and hygiene. Pointing at the open drains right across the
road, a feature characteristic of Taj Ganj, he said that from the perspective of
tourists this state of affairs in the vicinity of the Taj Mahal is pathetic and is a
matter of great shame for all Indians. There is no attention paid to the cleaning
of the area, there is acute water shortage, the drains are all open and breeding
ground to insects and dirt and the electricity lines running all through the area
and naked and unattended. Unless something serious happens, he expressed
doubts about whether the state of affairs would improve in the area.
On asking about the role of government agencies, he replied bluntly, ASI,
ADA toh haram hai. Sab paise se chalta hai yahan. Aur kuch nahin toh files
change ho jati hai. No one he claimed is ready to take responsibility of these
critical matters. Even if someone does, he isnt in position for long enough to
be able to take action. As such development is a far cry. Asal mein hona toh
aisa chahiye ki ek ke uppar doosra, doosre ke upper teesra aur phir uske uppar
hum. He stated advocating his belief in the philosophy of who shall watch
the watchmen. Finally he said, asal mein bataon toh yahan sab hi log apna Taj
Mahal banane mein lage hain.

UN-HABITAT is proposing the following definition of governance:
Urban governance is the sum of the many ways individuals and
institutions, public and private, plan and manage the common affairs of
the city. It is a continuing process through which conflicting or diverse
interests may be accommodated and cooperative action can be taken. It
includes formal institutions as well as informal arrangements and the social
capital of citizens. 1
Issues
1. Taj Ganj residents currently feel they have no stake and representation in
the decisions that affect their living environment and livelihoods.
2. Some professional bodies and civil society groups are active in giving voice
to the issues affecting them but find government agencies unresponsive to
their proposals.
3. There is a clear lack of accountability in the way public money is spent and
planning is done at moment.
Ultimately, it is at the community level, where ordinary people take and implement
everyday decisions, that governance has its greatest relevance and need. But
communities have being governing themselves anyway, and since time immemorial.
Since governance is the process of decision-making and the process by which
decisions are implemented, an analysis of governance focuses on the formal and
informal actors involved in decision-making and implementing the decisions made
and the formal and informal structures that have been set in place to arrive at and
implement the decision.
Characteristics of good governance 2
1. http://www.unhabitat.org/content.asp?typeid=19&catid=25&cid=2097 on 16 February 2011

2. http://www.gdrc.org/u-gov/escap-governance.htm on 16 February 2011
55
56
3. Built Heritage and

Environment
3.2 Unprotected Architectural Heritage of Taj Ganj
3.3 Historic Architectural Features
3.4.1 Spatial Configuration of Public Spaces
3.4.2 Spatial Configuration of Domestic Spaces
3.4.3 Layering of Architectural Styles
57
Fig. 3.2a. The octagonal shaped barah-khama tomb stands just beyond
Katra Resham. One can see this beautiful red sands stone faced
structure abutted with walls of residential structures. The tomb is
one of the structures protected by ASI within Taj Ganj.
58
3.1 UNESCO Definition

Cultural heritage in its tangible and intangible forms, gives a community its
identity, and brings people together. UNESCO, the United Nations Education,
Scientific and Cultural Organization defines Cultural Heritage as,
monuments: architectural works, works of monumental sculpture
and painting, elements or structures of an archaeological nature,
inscriptions, cave dwellings and combinations of features, which are
of outstanding universal value from the point of view of history, art
or science;
groups of buildings: groups of separate or connected buildings
which, because of their architecture, their homogeneity or their
place in the landscape, are of outstanding universal value from the
point of view of history, art or science;
sites: works of man or the combined works of nature and man,
and areas including archaeological sites which are of outstanding
universal value from the historical, aesthetic, ethnological or
anthropological point of view.
3.2 Unprotected Architectural Heritage of Taj

Ganj
As Ebba Koch, the leading historian of Taj Mahal points out in her book,
The complete Taj Mahal (2006), the bazaar and caravanserai complex
originally formed an integral part of the Taj Mahal and the visitor who
steps out of the south gate or Sirhi Darwaza is stepping into what was
once the main bazaar street of the complex. The spaces of the original
complex were witness to the most intense commercial activity in the 17th
century, involving goods from every country, as told by contemporary
sources Lahauri and Kanbo. The four quadrants divided by two bazaar
streets that crossed in the middle was the charsu bazaar, surviving in
a reduced form (referred to as Kutta Park); the hujra rooms fronted by
verandahs that lined the walls of the gated serais (now referred to as
Katras) with central open spaces (chauks), can still be experienced if a
visitor is guided through.
The four Katras have undergone incremental changes over time and
currently include structures which are over 100yrs old, having distinct
architectural and cultural value, that have merged into this heritage
landscape of the Katras. The 4 Katras still have their original names- Katra
Omar Khan (Market of Omar Khan); Katra Fulel (Perfume market); Katra
Resham (Silk Market); and Katra Jogidas. Katra Omar Khan seems to be the
best preserved with several badshahis surviving and it has the most intact
gate. All the gates are protected by the Archaeological Survey of India.
59
Fig 3.2c. Katra Fulel gate is one of the better and bigger of the gates. The new structures touching the gate are
in complete violation and the unorganised space around it blocks the sight-lines and character. This is one of the
structures protected by ASI within Taj Ganj.
Fig 3.2b. Katra Omar Khan gate. It is by far the most well kept gate. It is protected by the ASI, but insensitive paving
and lack of maintainance has taken away its character
60
Fig 3.2d.Katra Jogidas gate is the simplest in character. The darwaza stands bare in neglect having almost lost its
plaster and cladding completely . This is one of the structures protected by ASI within Taj Ganj.
Fig 3.2e. Katra Reshum Gate.
Fig 3.2f. Dakhini Darwaza - on a direct axis to the South gate of the Taj Complex. Hawkers, hoardings and parking
have infringed on this gate. Even though they are protected by ASI there seems to be total disregard in the care and
preservation of these important monuments.
61
3.3 Historic Architectural

Features
The main visual characteristics of the area are,
1. There is a uniform use of brick domes in hujra
rooms of the Katras (refererd to as Badshahis by the
locals).
2. Use of Mughal arches of varying sizes and
ornamentation can be seen in the Katra gates, arched
barandahs (courtyards), and mihrabs (wall niches).
3. There is a uniform use of Kakkaiya bricks in
construction dating back to about 100 yeas ago. A
unique detailing for brick corners is used throughout
the Katras. Salvage and re-use of these bricks can also
be observed in newer structures.
4. There is a uniform use of red sandstone for chajjas,
brackets and street paving. Although chajjas and
brackets are still quite dominant, very few large
sandstone slab paved streets are now intact.
5. Use of wood beams was also observed in one of the
Badshahi structures, and though probably not original,
it adds to the architectural variety and shows the
ability to use diverse construction techniques.
62
Fig 3.3a Constructed out of Khisht I Puktha ( baked bricks ) these

domed Hujras are now just a remnants of its earlier self. Most of these sarais
are lost and whatever remaining has been added to over the centuries and
exist in dilapidated condition.
Fig 3.3b Some of the additions date back to over many centuries forming
an incremental heritage . They lend a distinct character with Jharokas supported on decorative stone brackets , as well as multi cusped arches being
some of the added architectural features.
Fig 3.3c Use of wooden beams is unique, and though probably nor
original, it adds to the architectural variety of the heritage structures.
Fig 3.3d A beautiful mughal arched entrance vault with multi cusped arch
front faade frames an entry to a katra residence.
Fig 3.3e Large sandstone slabs street paving, much of which is replaced
with unsympathetic cement surfacing.
63

3.4.1 Spatial Configurations in public spaces
There is a density and organic nature of the street layouts that has developed after the building of the Taj
Mahal and the four Katras. This can be seen inside the Katras as the needs of the community have developed and
more recently (in the last 20 years) in the cross-axial streets of the four Katras as a response to the considerable
increase in tourists to the Taj Mahal.
The scale of the shop fronts on the cross-axial market streets is related to the original katra structures as
most of it is built as incremental additions. However, some of the recent construction of hotels and religious
structures is disctinctly of a different scale.
Fig 3.4.1a Visual representation of the

Katra Jogi Das, showing the built fabric
and scale.
64
Fig 3.4.1b.
Fig 3.4.1c.
Fig 3.4.1b Transition of space from the public to the private

is marked by courtyards.
Fig 3.4.1c Traditional terrace space with kabootar khanas.
These terraces are used for kabootar baazi everyday.
Fig 3.4.1d, e Gallis and koochas.
Fig 3.4.1d.
Fig 3.4.1e.
65
3.4.2 Spatial Configuration in Domestic spaces

room with badshai
The internal and external barandahs (courtyards)

are part of the original spatial configuration that
developed around the needs of traditional domestic
and commercial activies of the Katra inhabitants.
They also serve as the lungs of the house by
promoting cross ventilation of air.
The Chat (terrace) is a space for many activities
relating to domestic work like drying of clothes, spices
and leisure activities like kabootarbazi (pigeon flying).
Many of the terraces even today have kabootarkhanas
(pigeon coops).
terrace
veranda
living room
Fig. 3.4.2b
Fig. 3.4.2c, d
Fig. 3.4.2e
Gallis (internal streets) are extended domestic spaces

that link the community and are used for shared
activities like festivals, and celebrations, for children to
play, as well as domestic animals.
Fig 3.4.2a A traditional badshahi house.

Layers added to the original hujra rooms
with the passage of time, and as per the
needs of its inhabitants
66
Traditional Badshahi
toilets & washroom
Fig. 3.4.2b
Fig. 3.4.2d
Fig. 3.4.2c
Fig. 3.4.2e
67
3.4.3 Layering of architectural styles

Architectural Character
There is a marked diverstity in the character of the

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

observed in the Katras which also helps date some of
the structures. There is use of European architectural
elements like classical arches and columns and regional
art deco style ornamentation in some of the residential
buildings from the past century.
Tourism architecture
Recent constructions do not reflect the historic

character of Taj Ganj and having developed as a
reponse to the tourism trade display the use Rajasthani
style and materials that is seen to be popular for use in
commercial tourist properties throughout North India.
Fig 3.4.3a Semicircular columns and double layered semicircular arches
form a beautiful shopfront. Built out of old flat bricks with chuna plaster
with red sandstone chajja. Such built fabric adds to the character of the
layered built heritage of Taj Ganj.
68
Fig 3.4.3b A century old 3 storey haveli type structure lends to the heritage
character of the place.
terrace
veranda
Fig 3.4.3d A sectional view of a typical two storey

structure within the katras.Due to the dense wall to
wall development the house mainly derives its light and
ventilation from the front faade and internal courts.
The courts and terraces also from the main lungs of the
house with the activity oriented around these spaces.
cortyard
water tank
otla
living spaces
Fig 3.4.3c A house showing different architectural styles layered with time
toilets and washroom
shop
open drain
road
69
Conservation of our buildings demands wise management of resources,

sound judgement and a clear sense of proportion. Perhaps, above all it
demands the desire and dedication to ensure that our cultural heritage is
preserved

70
Bernard M. Fielden (1982) Conservation of Historic buildings,

Butterworth Architecture, Oxford.
Issues
1. The original katra walls and katra sarais are in poor condition due to a
history of neglect towards their heritage value.
2. The gates of the sarai which are listed structures by ASI are not properly
maintained. Visibility to these structures is marred and haphazard
constructions are abutting the heritage structures.
3. Poor self image amongst locals of this shared heritage, lack of awareness
interpretation and opportunity to understand and appreciate the cultural
heritage of Taj Ganj is another reason for the decay of the Taj Ganj
heritage.
4. Spaces around the original Katra walls have been densely built up. The
approach and access to these sarais in many cases is cut off and many
a times accessible only through haphazard construction. Some of the
heritage structures are used by government agencies (opposite image)
5. There is no means of information and awareness on Taj Ganj created for
visiting tourist to know that this is a historic area and part of the original
Taj Mahal complex.
6. The incremental architectural proliferation in the area is over a century old.
This layering of styles and construction technology has architectural and
heritage value, in addition to the value associated with the badshahis. They
form an integral part of the built heritage of Taj Ganj.
7. There is a slow and steady loss of cultural heritage assets due to lack of
documentation and listing of the structures and a constant pressure of
development aspirations.
8. No sign of conservation effort or heritage guideline framework is visible
to protect the heritage of Taj Ganj. No detail study has been carried out
with context to the original katras and incremental heritage resulting in a
complete void of information on development sequence, relationship with
its settings, cultural influences affecting its forms and fabric, architectural
elements and features, individual history and ownership.
9. Lack of accountability within the administrative system has compounded
the problem of neglect of the heritage structures of this area and the
overall condition of Taj Ganj.
10. A visual cacophony created in the streetscapes by hanging electric cables,
air conditioning units, dish antennas also disturbs visibility and spoils the
heritage character of the area.
11. It can be clearly inferred from ASIs periodic reporting (on behalf of GoI)
to UNESCO World Heritage Centre and its inability to provide an answer
to NIDs questions in a letter (through U.P. Tourism) dated 7th February
2011 there is no evidence of a Heritage Management Plan for the Taj
Mahal and its surrounding areas which includes Taj Ganj. (for letter, see
appendix.)
71
72
4. Cultural Heritage
4.2 Festivals and Cultural Practices
4.2.2 Cultural festivals
4.2.3 Tourist festivals
4.2.4 Cultural practices
4.3 Traditional Craftsmanship
73
74
4.1 What is Intangible Cultural Heritage?

The previous section was about the built heritage and the environment. This
section aims to look at the intangible cultural heritage and the living culture
that the people of TajGunj attach importance to.
Intangible Cultural Heritage is transmitted from generation to generation,
and is constantly recreated by communities and groups, in response to their
environment, their interaction with nature, and their history. It provides people
with a sense of identity and continuity, and promotes respect for cultural diversity and human creativity.
The Convention for the Safeguarding of the Intangible Cultural
Heritage defines the intangible cultural heritage as the practices,
representations, expressions, as well as the knowledge and skills
(including instruments, objects, artefacts, cultural spaces), that
communities, groups and, in some cases, individuals recognise as
part of their cultural heritage. It is sometimes called living cultural
heritage, and is manifested inter alia in the following domains:
Oral traditions and expressions, including language

as a vehicle of the intangible cultural heritage;
Performing arts
Social practices, rituals and festive events
Knowledge and practices concerning nature and the
universe
Traditional craftsmanship.1
1. Source: http://www.unesco.org/services/documentation/archives/multimedia/?id_page=13&PHPSESSI
D=99724b4d60dc8523d54275ad8d077092 (Feb3, 2011)
Fig. 4.1a
75
4.2 Festivals and Cultural Practices

Identity
Taj Ganj has a syncretic identity. People of different religious identities:
Hindus, Jains, Muslims and Sikhs live in Taj Ganj. People live in mixed
communities, except for Katra Jogidas, predominated by Hindus and Jains.
People of different regional identities also come together in Taj Ganj.
People identify themselves as Sindhis, Iranians and Mughals. Many moved
here during the partition in 1947, and were given houses by the custodians.
Historically, craftsman and workers came in from Central Asia and all over
India, for the construction of the Taj Mahal. Besides the native Indians, mughal
rule brought in small numbers of immigrants from Central Asia. Some of the
people who live here , are the direct descendants of those who built the Taj ,
and even after generations, still proudly retain their Central Asian identities.
Mr. Akil-ud-din, who owns the Asian Gems shop near Kutta Park, said that his
family belongs to Iran. They migrated to Agra 450 years ago, in the Mughal
times, and have been here since then. His ancestors were draughtsman, nakshe
nabizaan, and helped make the drawings for the Taj Mahal. Most men from
his family now work as draughts persons with the PWD and the Army. He also
said that his family had old drawings of the Agra fort, and Itmad-ud-daula. He
also spoke about a family tree, Shijra document that traces back the families
history to almost 400 years back.
Muharram, Holi, Diwali, Id, Mahavir Jayanti and lohri are the major religious
festivals celebrated in Taj Gunj.
As the locals recount their experiences, we were told that Holi is a special
occasion, where people of all communities take part in the colourful festivities
regardless of religion.
Muharram is the month of mourning in Islam. The end of the ten days of
mourning is marked by loud drumming with great gusto by young men and
boys on the streets of Taj Gunj. The instrument is called the Dhaul by the
local people. They make their own drums from wood and goat skin. Each drum
costs about Rs. 400. In the evening, there is a larger gathering of drummers,
music and people at Lohamandi, (fig4.2.1a, vid4.2.1a, b). This is not a cultural
practice that was originally present, but has evolved over the last few years.
At Kutta Park, in front of the gate of Katra Omar Khan, a temporary stage is
constructed, where men gather in the evening and stories and songs of incident
of Karbala are recited. It is a community event organized by the people of Taj
Gunj. During this time, temporary food stalls come up near Kutta Park, selling
traditional fare like Biryani and Haleem.
Meherbanu Begum , wife of the late Mirza Akthar Beg, who was a marble
salesman, when asked about their regional identity replied Hum toh Mughal
hain, we are mughals. Their family has been engaged in marble inlay work
for many generations now. Her son Shanawaz Beg is also a marble inlay
craftsperson.

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

76
4.2.2 Cultural Festivals

Cultural festivals are social festive events that have developed over generations.
These festivals transcend religion and are usually community based. These
events grow out of a shared history, and reflect the community beliefs, rituals,
practices and knowledge. Cultural festivals embody in them, the spirit of
a community. The syncretic ethos of TajGunj is best reflected in the many
cultural festivals celebrated here The annual Urs, Nazir BasantMela, KulKul,
SheetlaMela, SharadPurnimaMela, DussheraMela and the JainiMela.
Urs
The annual Urs, SaalanaUrs, is the commemoration of the death anniversary
of Shah Jahan and MumtazMahal. It is a community event organized by the
residents every year.
Urs celebrations are still held annually at the TajMahal for Shah Jahan and
MumtazMahal on the anniversary of the emperors death, 26 and 27 Rajab,
the seventh month of the Muslim calendar 1
Fig4.2.2a: The chadar offered at the Urs,

as a secular fabric.
Image Source: The Hindu, 04/09/2005.
Not only is this event related to the history of the place, but it is also related to
the personal histories of those living here. Mr.Tahir-ud-din Tahir, who is the
president of the committee that organizes the annual Urs, belongs to the family
of khadims, who were historically the caretakers of the TajMahal tombs2.
The Urs is a three day long event, attended by thousands of people. During
this time, the actual graves are opened to public viewing. A very long chadars
made and offered as a secular fabric at the graves, as a part of the ritual.
1 Koch (2006) page 229.

2 Koch (2006) page 118.
Fig4.2.2b: The annual Urs is organized by

the local community. A poster in the local
language on the wall.
77
Nazir Basant Mela

The NazirBasantMela is celebrated every year on BasantPanchami, in the
memory of the 18th century local Urdu poet MiyaNazirAkbarabadi. The event
(Fig 4.2.2c,e) takes place in Nazir Park, near MalkuGali in TajGunj, which also
houses the grave of MiyaNazir. (Fig4.2.2.d)
The festival started being celebrated about 80 years ago, as a community
initiative. On the day of Basant Panchami, Saraswati (goddess of knowledge)
puja, is followed by a gathering of school children and adults for a poetry
recital. Poems of Amir Khusrau and Miya Nazir Akbarabadi are recited on the
occasion.
Fig. 4.2.2c Nazir Basant Mela at Nazir Park
Miya Nazir Akbarabadi was born in Delhi in the early 18th century, and later
migrated to Agra. He wrote in Urdu, and his poems were about everyday life,
and the dilemma of the common people. The simple subjects made his poems
popular among people3. Some of his poems have been translated to Hindi, and
have been published in books4. They have also found their way into school
education, and are being formally taught.
Concerns: The location of Nazir Park is on the tourist route from the
parking to the south gate of the Taj Complex. The tourists walk past, without
noticing anything. The festival is a peoples initiative now, support could make
it grow and reach out to more people in the city. Perhaps, the word of Miya
Nazir could also be spread through other mediums like publications or local
radio, to generate greater community awareness and pride. There is a need to
communicate the cultural and historic significance of the place and share the
poetry with the tourists and the people who live there.
3. For more, see - http://www.urduwriters.com/category/indian-writers. Date of access: Feb3, 2011.

4. For books on MiyaNazirs poems, see: http://www.flipkart.com/nazir-akbarabadi-prakash-pandit-hindibook-8170285038
78
Fig. 4.2.2d People at Miya Nazir Akbarabadis grave.
Fig. 4.2.2e Participants at the Nazir Basant Mela.
KulKul Mela
The KulKul Mela is the annual pigeon flying competition, held on the 25th
of December every year, for six days. It is a large event, with about teams
participating not only from Agra, but also from neighbouring cities like
Firozabad and Delhi. The event was taking place in Kuberpur, on the Firozabad
road, 14km from the city of Agra. The competition requires a large open
space to fly the pigeons from, and to accommodate the audience that gathers to
witness the event. Historic literature and common understanding tell us that
sport used to be popular in the Mughal Period.
The sport requires one to train and nurture pigeons, and to have a deeper
connection with the birds. Not unlike all other sports, this too has its ustaads,
or experts, who through experience, have the knowledge of training and
feeding the birds.
The KulKul festival is deeply linked to the cultural practice of kabootarbazi,
seen on Taj Ganj terraces every day. People from Taj Ganj participate and also
help organize this competition. Its a practice that gives historical and cultural
identity to the people and the place. Besides this, the KulKul festival, by
involving teams from outside of Agra, helps link to similar cultural practices
across the country. It fosters cultural exchange between people from different
parts of the country and brings together people of different communities.
Concerns: At present, the event is organized as a community initiative.
They have meager resources, and even called it a poor mans festival. The
arrangements on the field were also meager. Due to lack of participation and
competition this year, the event had to be concluded in three days. There is a
danger that this festival might get survive without support.
Fig. 4.2.2f At the KulKul festival.

79
4.2.3 Tourist Festivals

Taj Mahotsav
The TajMahotsav, is the annual tourist festival. It is a ten day event held from
the 18th to the 27th of February. Shilpgram, near the East Gate of the TajMahal
is the location of this festival of art, craft, culture and cuisine. The festival is
organized by U.P. Tourism. It attempts to showcase art, craft, dance, music and
cuisine not only from Agra, but around the country.
Fig. 4.2.3a Poster of the Taj Mahotsav at a hotel reception door.

80
Fig. 4.2.3b During Taj Mahotsav at Shilpgram.
Fig. 4.2.3c A Madhubani painter at her stall in the Taj Mahotsav.
Fig. 4.2.3d School children waiting to enter the Taj Mahotsav.
Fig. 4.2.3f Traditional Mughlai food.
Fig. 4.2.3h Craft products from all over the country.
Fig. 4.2.3e Ceramic wares at the the Mahotsav
Fig. 4.2.3g The stage and its backdrop at the Taj Mahotsav
Fig. 4.2.3i Stalls at Shilpgram
81
4.2.4 Cultural Practices

Cultural practices comprise ways of doing things. These ways of doing have
evolved in the community over many generations and embody in them a
collective memory and history of the community. They are fundamental to
social cohesion and a shared social identity.
MiyaNazirs poetry
MiyaNazirAkbarabadi was an 18th century, local Urdu poet (see 4.2.2). His
poems were about everyday life and the dilemma of the common people. Many
of his poems are formally taught in schools and people relate to his works. A
few books of his works have also been published.
His poetic expressions are often used by people in their daily conversations, and
it is shared knowledge within the community of Taj Ganj.
Performance Arts, Quwalli singing, Drumming at Muharram

Viewing of the Taj : from Roof tops, In moonlight
In no other place, is the tourist gaze more important than at the Taj in Agra.
The monument must be looked at. The community involved with tourism has
made provision for securing the best possible views of the Taj. Since vertical
construction is prohibited in the area, people have set up numerour roof-top
restaurants with unique views to the monument. The ghats at the east gate also
provides the few who venture there, views of the monument in its entirety. Its
local wisdom that the Taj looks best when viewed from the river, or across it
from MehtabBagh.
On Fridays, when the Taj is closed to the public, some of the tourists are
shown the monument from roof tops of houses in the katras , some of which
share their boundary wall with the taj complex.
The Monument is known to glitter in moonlight, especially on full moon
nights. There are special tickets for the night views of the Taj. Upto two
decades ago, there used to be a Chamkimela at the Taj, on sharad purnima,
celebrating the brilliant dazzle of the marble under the full moonlight.
82
Fig. 4.2.4a Rooftop restautants with fantastic views of the monument in Taj Ganj.
Domestic animals (goats, pigeons)
It is a practice amongst many people in TajGunj to have domestic animals. Goats

are most common and can usually be seen roaming about in front of shops (the
houses of people are just behind the shop fronts), or are ties in front of their houses.
Sometimes, they are seen freely roaming about in the Katras. Besides goats, people
also have many pigeons, which are usually kept in special coops built on the terraces.
These pigeons are specifically trained for pigeon flying, KabootarBaazi, which is
another cultural practice of TajGunj.
Kabootar Baazi
Twice every day, in the morning and in the evening, people in TajGunj hear
the voices of people mixed with the sounds of pigeons in an almost musical
synchronization (Aud4.2.4a). Pigeon flying is a traditional sport/entertainment, still
actively practiced in this area. People nurture and feed their birds with great care.
Just like breeds and varieties of pet dogs, there is local knowledge about the breed
and varieties of pigeons, methods of training the birds, and the fine art of flying
and calling them back. Its a visual treat for the tourists and locals alike, to watch
the pigeons flying from the terraces of the many restaurants and hotels in TajGunj.
Besides this, the practice brings people of different communities together and gives
them a shared identity.
Fig. 4.2.4b Domestic goats tied to the entrance of the house.
Fig. 4.2.4c Pigeons back on the terrace after a Kabootar baazi flight.
Fig. 4.2.4d A child flying his pigeons during the daily Kabootar Baazi. Tradition passed down to the new generation.
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Tourism based livelihood as a cultural practice

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

Realization of a value in cultural tourism has led to people offering cultural services
to tourists.
The Indian kitchen fascinates many tourists and some people have come up with
a practice to bring tourists to their home and demonstrate cooking in an Indian
kitchen, followed by eating the just cooked food. They charge a certain amount of
money for this service.
The traditional Hindu marriage is another cultural practice that has permeated into
tourism. Many hotels offer their customers the service of getting married in the
Indian way, with all the colours, food, music and pomp. They have come up with
ingenious fast arrangements for such marriages.
Applying mehandi, henna on the hands is also a cultural practice, which is very
popular with tourists. Mostly women and some young girls from TajGunj are
usually employed on a part-time basis, to apply mehandi on the hands of willing
tourists.
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Fig. 4.2.4e Guiding visitors has become a family occupation for many.
4.3 Traditional craftsmanship

Traditional crafts still practiced in Taj Ganj include
leather work, marble inlay work, zardozi embroidery,
ittar making and traditional food crafts.
Fig. 4.4c Leather work
Fig. 4.4d Traditional zardozi embroidery
Fig. 4.4a Traditional Mughlai food.
Fig. 4.4b Traditional sweets - petha.
Fig. 4.4e Marble inlay work. A souvenir shop on the South Gate Road.
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Issues
1. There is a lack of overall support for documentation and preservation of
fast vanishing cultural practices and traditions of Taj Ganj.
2. The commercialization of craft has led to poor quality of products,
loss of knowledge of craft processes, and depreciation of the value of
traditional craftsmanship.
3. There is a lack of organization and support for craft-based livelihoods.
Fig. 4.5a Knowledge of the community and its traditions rests with its oldest member, who will not be around
for long. Its important to record, disemminate and transfer this knowledge to the new generations. In this
picture, is the oldest licing memeber of Taj Ganj, Mr. Amir-ud-din, who resides with his family extending upto
three generations after him in Katra Omar Khan.
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5. Recommendations
and Findings
5.2 Looking Forward
5.2.1 Recommendations
5.2.2 Opportunities
5.2.3 Phasing an Action Plan
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90

Protecting the syncretic ethos seen in the reconciliation of different beliefs and
union of communities in the historic Katras of Taj Ganj.
Working towards a nurturing environment for Taj Ganj community that respects
their unique identities and right to basic services.
Promoting heritage-based sustainable livelihoods for Taj Ganj community that
contribute towards inclusive development.
Facilitating rich visitor experience that values the cultural heritage of Taj Ganj
as an historic and integral part of the Taj Mahal complex.
*Note Implementation of these recommendations is subject to clearance from the Monitoring
Committee of the Supreme Court of India and the Ministry of Environment and Forest, Government of
India. None of the recommendations require residents and shop-owners to be displaced from Taj Ganj.
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5.2 Looking Forward
To identify, recognize and protect craftsmanship and craft based livelihood
5.2.1 Looking forward: Recommendations
Tourism based livelihood is a cultural heritage of Taj Ganj residents and
1. Identifying, safeguarding and managing heritage resources of

Taj Ganj:
Taj Ganj serves as an important historic setting for the Taj Mahal and
should therefore be recognized as a Heritage Precinct in its own right.
To retain the visual identity of Taj Ganj and promote adaptive reuse of
tangible and intangible cultural heritage, conservation must be integrated
with the social and economic aspirations of Taj Ganj community.
A detail survey to identify, list and document all listed and unlisted built
heritage, including all houses which include heritage structures or are
of architectural heritage value should be undertaken by professional
consultants and as per international guidelines for conservation.
To declare Taj Ganj as Heritage Precinct and establish a special
area conservation committee including expert representatives from

relevant domains and with community participation that shall work
towards developing a mechanism to streamline issues and have effective
implementation.
A heritage management master plan needs to be put together. This can
serve as an integrated development plan for this precinct which shall

include conservation strategy for the built heritage, planning framework,
holistic infrastructure for the existing populace and also the inherent
cultural heritage. Any heritage management strategy should be sensitive
to the cultural ethos of Taj Ganj. Retaining the cultural significance of a
place helps create an enhanced visitor experience.
To take steps and prepare heritage guidelines and special building design
guidelines and bylaws which shall govern the precinct and help protect
the existing built heritage and act as a sensitive regulator while allowing
sustainable scope for tapping tourism related revenue and at all times
retaining the cultural significance of Taj Ganj.
To support the research and documentation of intangible cultural heritage,

local values and oral histories with community participation that can
support listing Taj Ganj as a Heritage Precinct as defined by UNESCO.
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as fundamental to forming a community identity based on shared practices.

this should be recognized as such so as to provide maximum benefit to
stakeholders.
2.Improved infrastructure for local community:

In order to achieve an overall environmental and socio- economic
development of Taj Ganj area, and consequently richer and safer tourist
experiences, the basic needs of the local community for potable water,
electricity, sanitation, and education have to be met.
To ensure 100% delivery of basic services by improving infrastructure
for a) water supply system and developing alternative water management

initiatives like rain-water harvesting, and bio-purification; b) sewerage
system and lined drains for sullage and storm water drainage; c)
underground cabling for electricity connections, streetlights and relocation
of transformers, and use of renewable energy sources like Solar LED
streetlights that can be installed in public spaces.
To ensure 100% electric supply to the Taj Ganj area to better quality of
life for residents and tourist experience. Following the implementation of

universal electric coverage, we suggest that a ban on diesel generators is
required to minimize the environmental threat to the Taj Mahal and to
lessen noise pollution within the Taj Ganj area.
An Infrastructure Master Plan needs to be proposed for streamlining and

re-hauling the water supply, storm water and drainage systems.
To improve access to education and use schools and other education

providers for reinforcing local values and positive image building.
To improve access to health services by increasing the number of health

providers and emergency medical and fire services in Taj Ganj for the
benefit to residents and tourists.
To formulate building regulations, with Supreme Court and ASI
participation that respond to contemporary needs of residents. As Taj Ganj

has become a highly dense habited area there are serious issues related
to its quality of life, light and ventilation, health and hygiene and basic
amenities.
3. Promote responsible cultural tourism as a means of sustenance

of heritage resources:
Image building exercise for Taj Ganj needs to be undertaken with local
community participation to address security and environmental concerns.
Pride in the local communitys unique cultural identities must be built
up to preserve fast disappearing heritage assets like local festivals,
traditional ways of living and peoples histories.
Generating awareness about the value of cultural heritage to the tourism

economy, the role that community needs to play, including sensitisation
of Government officials on issues related to built heritage, conservation
and heritage tourism is a very essential component for the success of any
initiative
A financial and economic resurrection plan for the communities could be
explored which is tourism oriented and sensitive to the nature of existing

livelihoods and does not interfere or change the overall cultural significance
of the area. This has to be done by experts and in collaboration with local
community.
Public information systems, way finding and signage can improve
accessibility to the South Gate area. These can be designed along with a
tourism interface providing authentic visitor information.
To promote security, traffic management and universal accessibility
planning through community partnership for providing inviting public

spaces.
Overall quality of local transport options for tourists needs to be improved.

The driver and transport agency need to be involved in the heritage
tourism strategy. Awareness, sensitization and education in this sector
shall help elevate the overall experience. Creating links to the Ministry of
Tourisms national campaign of Atithi Devo Bhavah will be useful.
Accountability/ transparency through monitoring of government activities

by coalitions of outside organisations, disclosure of information, and fair
and predictable regulatory frameworks.
Safe, hygienic, accessible public spaces with public toilets, drinking
Community consultation and involvement is essential to the up gradation
Provision for adequate Street lighting needs to be made to improve
To identify and carry out few pilot conservation projects for adaptive reuse
fountains and basic facilities to be planned at convenient locations for

local community and visitors, especially for women. Provision of adequate
visitor rest areas should be sensitively planned to preserve the elements
that display heritage characteristics.
the security and experiential quality of public spaces. This can be an
opportunity to promote the use of renewable energy sources by using
Solar LED streetlights in public spaces. Street light design must keep in
mind the heritage character of the Taj Ganj area.
of Taj Ganj. The process of research, planning, implementation and

monitoring must be an inclusive process making the local people
stakeholders and induce feeling of ownership and pride. Heritage and
conservation based strategy is preferable.
and regeneration. This can make built heritage more accessible to tourists
where possible. Option of specialized home stays within the heritage
residential units of the Katras could be evaluated.
To provide economic incentives and concessions for heritage conservation

to those living in historic structures. Education and sensitization of these
residents to protect further damage to the heritage.
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4. Developing innovative tourism related activities and improved

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

visible and generate community pride in local heritage. To encourage
and support the local community to create and develop new economic
opportunities through cultural activities which reinforce the unique
character of Taj Ganj.
The Taj Ganj area along with its built and cultural heritage must be
infused into the larger Taj Mahal experience. Local community education
and awareness programs along with tourist outreach programs and
interpretation tools need to be established. This includes seminars,
workshops, visitor trails and publications among others.
To focus on value creation for these heritage arts and crafts through
regular product and skill development workshops, so that there is a fresh

impetus for these artisans to continue and also train future generations
in the same. Encouragement must be provided for formation of a local
community body or craftsman association for organized operations and to
safeguard their interest.
To create means for tourist participation through organized tours,
workshops, traditional cuisine experiences, and interpretation materials

that would enable them to get involved into the process of these crafts and
get a enriching experience. This shall also help filter down the benefits to
the artisans and local community.
Develop Heritage experiences through heritage trails, interpretation
centres, exhibitions, and community museums that make visible the unique
cultural heritage assets of the community.
Better national and international connectivity for Agra needs to be sought.
Currently visiting Agra is a 1day program as only the Taj Mahal is visited.
With 10-15,000 visitors a day, there is a high potential to encourage a drift
to allied cultural activities within Taj Ganj for large numbers of visitors.
Develop Heritage Communication delivery through interpretation centres
and Museums. Focus needs to change towards developing a communication

strategy in print and electronic media with local community part of the
larger scheme. Promote use of new media as an effective tourism interface
for providing authentic visitor information and direct access to community
entrepreneurs.
Greater local participation and involvement through promotion of city
identity and a sense of citizenship for all, public meetings, participatory

planning and budgeting.
It is essential to entail effective legislative protection and implementation to

the living cultural heritage of Taj Ganj and a management master plan and
conservation strategy is approved.
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5.2.2 Looking forward: Opportunities

The opportunities identified in the cases below can be used to strengthen
community resources and promote heritage based sustainable livelihoods. The
invaluable cultural assets of traditional craftsmanship, practices and identities
have the potential for contributing towards creating unique and innovative
visitor experiences of Taj Ganj as the Living Cultural Heritage of the Taj
Mahal.
Case 1: Traditional Craftsmanship: pachhikari and imarati marble

inlay work
The traditional floral motifs of marble inlay work are part of the visual
language of the Taj Mahal. Almost all tourists carry back marble inlay work
souvenirs as a memory of their visit. Although some shop owners attempt
to show the tools and techniques of the craft to visitors, there is nowhere
for interested visitors to learn about the history of motifs and the history of
the craftsmen themselves. A heritage trail can be developed with community
participation that takes visitors to the workshops of the craftsmen and creates
an opportunity to engage with the social history of the craft and its context.
An interpretation centre and communication material can be designed to bring
benefit to the craftsmen. This could also help revive other crafts like zardozi
embroidery that are disappearing in Taj Ganj.
As the statements of some of the craftsmen show, there are many challenges
but also great value in protecting this traditional craft so that it continues to be
transmitted to the generations to come.
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Extract from interview with Hafeez Ahmad Pachhikar on 22.12.10

Hafeezji, , a presidents award winning craftsman, lives near the Tanga stand.
His house was bigger than any house we had seen in Taj Ganj. After looking
for the right door (there were two sections of the courtyard and hence two
doors for entry to the house) and a certain amount of knocking, we were
invited into a small drawing room. A cabinet on the side had marble inlay work
(pachhikari style) on it and so did the table in the middle (imarati style). A
couple of complete pachhikari pieces lay on one of the sofas. Hafeezji entered,
a bearded man wearing dark glasses (probably due to an eye condition). We
asked what he thought about the situation of pachhikari craftsman and the
history of the craft in Agra. He replied, My ancestors had come from Lahore,
and before that, from Iran they had worked on the Taj Mahal. In 1957,
there were only Two showrooms- Indianwala and Biharilal; 3 hotels- Laurice,
Imperial and Qilasarai; and 70 craftsmen. Now there are 15000 craftsmen. Din
mein log mota mota kaam seekhkar karigar ban jaate hain
He narrated to us that when he started working, inlay work was rated at
Rs1800/ sqft. Now its Rs400/ sqft. What we felt was that the value of the
craft may have gone down due to the surplus supply and the limited demand.
The demand for this craft is mainly created by international tourists. But these
tourists usually buy small items. The sale of larger items is a rarity. When
tourists are less, the sales suffer. Kaarigar loans leke kaam kar lete hain aur
phir dukaandaar ko saste mein baech dena padta hai. Hafeez Ahmad, himself,
has a karkhana and no shop. He has been a craftsman for the last 50 years. Is
kaam kaa chalna bahut mushkil hai. Kaarigar bhi ab kaam chhodkar jaa rahe
hain.
He mentioned upon inquiry that he won the Rashtrapati Puraskar in 1977

and the Shilpa Guru award recently. He said he had worked with 3 fixed shops
and was never involved in direct sales. He has been invited to work in various
countries like Japan, America and UK, but refused to go abroad and work at this
age. He also said that 4 books were published on his life and craft. It has now
been 15 years since he stopped working.
We asked him what he thinks should be done to improve the sale of the craft in
Agra. He said it shouldnt be a tourist driven trade. He told us that there is no
agency working for the craftsmen and no government run centre for crafts in
Agra. He said there should be more accomplished craftsmen in the city.
His youngest son Arif Ahmed joined the conversation and said that the
big showrooms have quality goods. The small ones give a lot of chance for
bargaining as there is a lot of competition between them. He said that the
government has done nothing for marble inlay work here. He said there should
be a central governmentdepot which would buy stuff directly from the artisans
(like the Central Cotton Industry in Delhi). When we asked him, he told us
that there is no workers association/ union in Agra because everyone is trying
to compete with each other. If one guy tells a showroom that he will sell his
goods there for Rs200 apiece, the next guy will sell his goods to that showroom
for Rs150 apiece. He mentioned that marble inlay work is seasonal work.
More work happens when it is tourist season in Agra (winter and summer
vacations). In his view, pachhikari being mainly decorative and not functional,
is one reason for limited sales. He also said that the government spends a lot
on exhibitions for handicrafts but this doesnt prove too beneficial for the
craftsman as it is not a fixed source of income.
He says the government should have more initiatives like the Dilli Haat in New
Delhi. We asked him if the Shilpgram was any help. He said he had rented a
shop there at Rs500/ month. He said that the government had told them that
all tourist buses would stop there and hence customers would come. But soon
those with big emporiums and shops paid the tour operators to stop at their
showrooms instead. Hence no sales and full rent. 5 years and I havent paid the
rent, he added. He said that the craftsmen working for the showrooms are the
only ones who are successful. Ek jagah kaam karne se izzat hoti hai.
He has 4 sons all of whom are craftsmen and a daughter has a shop at the west
gate. He didnt want his sons to enter this field but they wouldnt listen. The 4
of them run karkhanas now.
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Case 2: Living Cultural Heritage: Nazir Basant Festival, Kabootarbazi and Kulkul Mela
In Taj Ganj people of all communities come together to participate in the Nazir
Basant Festival celebrating the work of a local poet. Similarly in the Kulkul
Mela people of Taj Ganj interact not only with each other but with people
of other cities as well who share a love for pigeon flying. These festivals and
shared cultural practices are vital in creating and maintaining a bond between
different religious communities. These are also evidence of social history of
the place. Watching the pigeon flying sport, with all its accompanying sounds,
from the rooftops of Taj Ganj, while viewing the Taj Mahal in the background,
is a unique experience of the place. In an increasingly urbanising world
visitors value the unique cultural flavour of the places they visit. Investing
in support infrastructure to ensure the continuation of these practices and
designing communication about these festivals will create the means for visitor
engagement.
Extract from interview with Syed Izhaar Ali, Taj Ganj resident
The talk moved to a famous Urdu poet who used to live in the area Miyaan
Nazir and I asked about the one I had heard about Miyaan Akhbarabadi
whose tomb was maintained nearby and there happens a shayarana on his
birth anniversary every year. He told me the shayarana happens locally with an
audience from Taj Ganj itself on the day of Basant Panchmi, every February.
He recited a sher (couplet), Jab lat chala ga Banjara tub that padha rehjayega
which I could not make any sense of in spite of him explaining it to me. He
told me to go and visit the mazaar which was near Malku galli, named after a
Malika. He felt that the place was maintained very well now as compared to
the time when he was a kid.
Extract from conversations with Shaila Beg on 29.12.10
We were about to leave when Sumegha remembered to ask about the poet Miya
Nazirs mazaar. Shaila pointed it out, in the clearing around which their house
is built, known as Nazir Park. It looked more like a wasteland to me as it had
no sign of any green. Shaila told us that her father had been involved in taking
care of it sometime back but was not involved anymore. We went over and took
some pictures. About 8-10 young children were playing in the clearing and
some goats were roaming around. A couple of men were sitting on the plinth
of the mazaar which had about 15 other grave markers as well. They informed
us that the festival takes place once a year and although it was quite large
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earlier, and it only lasts for a few hours now. There is a open stage opposite
where the shayars recite poems and schoolchildren put up some performances.
The community is the audience. Book stalls are also set up.
Extract from conversations during visit to Kulkul Mela, Kuberpur,
Firozabad road, 14km from agra city on 26.12.10
The event usually happens once a year, beginning on the 25th of december
and continues for six days. Earlier, when the sport was more popular, it used to
happen many times a year. He pointed out that it was a poor mans sport, and
said it was equivalent to diwali or eid. He spoke about Kabootar baazi being an
addiction and an art. To tame a kabootar, to be able to control them and call
them back, one needed to have a deeper connection with the birds. This event
used to be a large event, with 20 teams participating from Agra itself and other
teams coming in from the neighboring cities like Firozabad and Delhi. Mr.
Chaudhary, who told us that because of lack of competition, the event would
not extend upto six days this year. Because people were in the mood of revelry,
the event would continue for another day and tomorrow would be the last.
Tomorrow, the venue for the event would be changed. It would be somewhere
within the city. I took one last picture of the people wih the ustaad van. He
said that it would be good, if at least water tankers could be arranged here for
the people who were gathered there. Quite evidently, there was no source of
drinking water in the field. Earlier, our rickshaw driver, Ghansham had bought
water bottles from a highway shop on the way. The only other source of food
was the papad sellers in the field selling their papads from small tokris. This
conversation with Mr. Chaudhary, was surrounded by many men, who were
watching/participating in the event. There were lots of children around in the
field as well - boys with their fathers. There were no girls or women to be seen.
Truly, it was a mans sport. Every morning and evening, when we witness the
same kabootar baazi from our hotel terrace (on a smaller scale), there are hardly
any women seen engaging with the sport.
Case 3: Living Cultural Heritage: cultural identity as khadims

(caretakers) and naqsha-nabizaan (draughtsmen)
Many of the residents of Taj Ganj proudly retain their historical identities even in
the fast changing world around them. These identities are closely linked with the
creation of the Taj Mahal and its maintenance. The Khadims or caretakers and the
naqsha-nabizaan or draughtsmen are carriers of the social history of the Taj Mahal.
Along with the story of the Badshah there is another story that needs to be told.
This is the story of the people of Taj Ganj who even today describe themselves
as Mughals. There is a need to design an interpretation centre that communicates
this story through community documents, oral history and the built heritage of the
Katras.
Extract from interview with Mr Farooq, Taj Ganj resident on 24.12.10
He talked about the Khadim: the people who took care of the Taj Mahal voluntarily. It
was the Khadims who were pure practicing Muslims, who were in charge of the Taj
mahal before the ASI came into the picture. They were offered a salaried position by
the ASI and many succumbed to the offer and accepted to be a part of the ASI. Many
of them were removed, now very few from Taj Ganj area remain in that team who take
care of the Taj Mahal. He was particularly unhappy that most of the ASI who worked
for up keeping of the monument were not pure. I had not heard about the Khadims
before, and Farooq explained the whole concept to me. He mentioned that the Buland
Darwaza and the monuments in the nearby Fatehpur Sikri was still maintained by the
Khadims.
Extract from interview with a shop owner on 24.12.10
Mera naam Akil-ud-din hai. Waise Hamari jo family jo hai, Iran se belong karti hai,
450 saal pehle Agra mein shift hua the. Effendi ke naam se, Akil-ud-din Effendi ke naam
se hain, Iran se aye hain, mughal ke time pe, jabse Agra mein hi rehte hai. 400 saal se.
Hamara to main kaam tha isse phele draughtsmen, nakshe nabizaan, jo khandaan raha
hai hamara, aur PWD ke andar bhi hamare khandaan ki servicean rahi hai Army mein
bhi rahi hai. Main jo hamare bujurg batate chale aye hain ki joTaj Mahal ka jo nakhsha
tha who hamare khaandaan ke hi daen hai. Jo naksha jo banaya jata hain who hamare
khandaan ke daen hai, Shah Jahan ke time se. Abhi bhi Government service mein hain,
PWD mein draughtmen ke is me. Abhi bhi hain, hamare taya hain, hamare cousin
hai, humare brother hain, bhi hain Lucknow mein hain, PWD mein, unnaw ke under,
wo hain. Hamare paas isko pura, jaise ke khandaan ka ek naksha hota hai, Shijra hai,
who pura maintain kiya hua hai. Woh mere paas Kanpur mein hain, taya ke paas hai.
Pehle who yahan shop mein laga rahta tha par usme kuch badana tha, generation usme
badane this, isliye who Kanpur mein hai. Je matlab jaisa ek family ke chaar bhai hai, unke
aulaaden hui, unke naam add karne the uske andar. Jaise 450 saal se usme sabke naam
chale aa rahe hain. Mohammad Isa, mere khayal se 400 saal pehle ka usme naam hain.
Extract from interview with Khurshid Khan, Marble Inlay workshop on

20.12.10
Khurshid Khan offered to take us to his workshop in the interiors. He said Yeh
kaam kaise hota hai aap dekho, tabhi toh aapko idea lagega. He led us out of the
barricade into the by lanes of the area right into his workshop. The workshop
was small and seemed makeshift with a couple of workers sitting and working on
the inlay work on the huge marble slabs. He told us that the rest of the workers
had taken off for Muharram and would be back in a few days. The marble cutting
machines were propped on bricks. As the conversation progressed more people came
into the workshop. We could see there was a room inside from where they kept
getting wares outside to show us examples of their handiwork.
He explained to us how inlay work is done and showed us a finished piece of a
huge inlay marble table top. We appreciated it and told him how ingenious and
painstaking the work is. He elaborated that it takes about a month to
finish one slab of that size and then he sells it for around 5000 whereas in a
showroom it would be sold for more than 50,000! He expressed his unhappiness
about this and stated, Government kuch nahin karti. He said that pachhikari had
been going on in his family since generations . He has also worked with Architects
Rajeev Sethi in Delhi, and Kavita Sabharwal in Bombay and said his work largely
comprised of flooring and tiles. We asked him if foreign tourists bought the heavy
marble slabs and if they did how they would transport them. He explained that they
did in bulk and then it would be couriered to them. They would pay half the amount
before and the rest later.
Every time he spoke about the Government, it felt like dissatisfaction and annoyance
was writ large on his face. Government kuch nahin karti, he always seemed to say.
Roads theek nahin hain yahan ki. Main iss area se door ghar liya hai issi wajah se.
Uppar uppar se safai hoti hai. Andar se hum hi log karte hain. Har roz 20 lakh milta
hoga. Par kya hota hai uska.
We asked him about Taj Mahotsav and the related arrangements done for the same.
He told us that it was a big event that the UP tourism organised every year. The
shops were only given to the owners who had won awards in the handicraft sector.
He informed us that the entire handicrafts sector of India was represented in the
Taj Mahotsav, and arts from Agra were a very small part of the festival. He told us
that his family has been working in the marble inlay business for many generations
past. The art has been handed down from father to son, Par ab hum logon ke liye
Taj ke paas rehna koi badi baat nahi. Hum wahan jaate bhi nahin hai. Kuch nahin hai
Taj mein. Hum toh oob gaye hain. Bore ho gaye hain.
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Case 4: Languages & communication: guides, shopkeepers and

photographers
The talent of Taj Ganj youth for communication can be used effectively used
if they are sensitized and trained to communicate the Living Cultural Heritage
of Taj Ganj to visitors. Community members can run heritage trails and devise
innovative community based tourism experiences that can allow visitors a
unique glimpse into the history of this place and its people.
Extract from interview with a tea stall owner on 20.12.10
On the entrance of the road leading to the south gate there is a tea stall. The
boy who sits here makes tea at that shop and every day makes a different snack
item, some days he makes samosas and some says dal wada, and on Saturday he
sells rice and meat right opposite the tea stall . The tea stall is this small raised
platform with like a temporary make shift canopy. He was a very soft spoken
and I could see by the way he was talking that he was very well mannered and
cultured. He then went on to tell us that his aim in life was to become a guide,
as his elder brother was a guide and a guide is considered to be one of the
high ranking jobs. He was learning English from Rapidex and was going for
coaching to learn other languages. He wanted to be a good guide with a license
and every thing . He spoke to me in English and I was astonished with the kind
of understanding and his pronunciation the English language . I saw that he
was a determined and ambitious young man.
Extract from interview with a souvenir shop owner on 22.12.10
I worked with Hamid, trying to lure customers. It was not easy and none
of them listened to me. I realized that these shopkeepers have an eye for
customers and know exactly who are the potential customers and will buy from
them. In that way they are self-taught experts in reading body language. A
group of East Asian tourists walked by, they were able to differentiate between
Koreans and Chinese even though they are very similar in body language and
features. The shopkeepers all knew a few basic words from their languages and
used those to communicate and appear friendly.
Fig. 5.2.2a Shop front notices in different language of a shop in Taj Ganj.
101
Promote responsible cultural

tourism as a means of sustenance
of heritage resources
Identifying, safeguarding and managing heritage
resources
Developing innovative tourism

related activities and improved
support infrastructure
Who ?
Taj Ganj community + local

and central government agencies + experts = Special Taj
Ganj Heritage Zone Group
Improved infrastructure
for local community
Recommendation
Coping with
Consultation, partnership,
participatory planning, public
monitoring; trust building and
transparency, accountability
and evaluation
Action Plan
Opportunities
Language and
communication
Craftsmanship
Cultural Heritage
Identity as
descendant of taj
Mughal Heritage walk
builders
and CAP
102
How?
What?
Masterplan for
a) modernization for infrastructure,
b) building sustainable livelihoods,
c) conservation of built heritage,
d) protecting intangible cultural
heritage assets
d) unique visitor experiences
5.2.3 Looking forward: Phasing an Action Plan

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

(technical, knowledge, and service providers) = Special Taj Ganj Heritage Zone
Group
How will we do it?
Consultation, partnership, participatory planning, public monitoring; trust

building and transparency, accountability and evaluation
What will we do?
Masterplan for
a) modernization for infrastructure,
b) building sustainable livelihoods,
c) conservation of built heritage,
d) protecting intangible cultural heritage assets
d) unique visitor experiences
103
6. References
References
Begley, Wayne (1979) Myth of the Taj and a New Theory of its Symbolic
Meaning, Art Bulletin, vol. 6, Issue 1, p. 7.
Begley, Wayne and Desai, Z.A. (1989) Taj Mahal: The Illuminated Tomb: An
Anthology of Seventeenth-century Mughal and European Documentary Sources.
Cambridge, MA: Aga Khan Program for Islamic Architecture.
Clair, Robin P. Narratives in the Old Neighborhood: An Ethnographic Study of an
Urban Neighborhoods Stories. Qualitative Inquiry.12, 6.1244-1261.
Dayalan, D. (2009) Taj Mahal and its Conservation. Abhishek Prakashan, New
Delhi.
English Heritage (2010) Understanding Place, Historic Area Assessments: Principles
& Practice. English Heritage, London.
Franklin, Adrian (2010) City Life. Sage Publications, London.
Gole, Susan (1989) Indian Maps and Plans. Manohar Publications, New Delhi.
Judd, Dennis and Fainstein, Susan, eds. (1999) The Tourist City. Yale University
Press, New Haven and London.
Koch, Ebba (1991) Mughal Architecture: An Outline of its History and Development,
1526-1858. Munich: Prestel Verlag.
Koch, Ebba (2002) Mughal Architecture. OUP, New Delhi.
Koch, Ebba (2006) The Complete Taj Mahal and the Riverfront Gardens of Agra.
Thames & Hudson, London.
Magnaghi, Alberto (2005) The Urban Village: a charter for democracy and local
self-sustainable development. Zed Books, London and New York.
Tillotson, Giles (2008) Taj Mahal. Penguin, New Delhi.

UNESCO New Delhi (2009) Indian Heritage Passport Programme: On the
Merchants Trail in Shekhawati, Rajasthan. UNESCO, New Delhi.
UN-HABITAT (2008) State of the Worlds Cities 2010/2011: bridging the urban
divide. Earthscan, London, Sterling, VA.
Yanow, Dvora, How Built Spaces Mean: A Semiotics of Space
Drawings in ASI Library, Agra

Drawing no. T 14 Sidhi darwaza
Drawing no. T 18 Plan of Katras, 1959
Drawing no. T 32 Katra Jogidas
Drawing no. T 31 Katra Umar Khan
Drawing no. T 15 Katra Phulel and Kothis
Drawing no. T 174 Plan of Taj Ganj complex and adjoining Katras
Websites
http://www.archnet.org/library/sites/one-site.jsp?site_id=2136
Taj Mahal. World Monuments Fund Panographies. http://www.worldheritage-tour.org/asia/in/agraTajMahal/map.html.
Picture Credits
Nath R. (1997) Agra and Its Monuments. The Heritage, Agra.
All images have been taken by the team, unless specified otherwise.
Nath, R. and Nath, Ajay (2010) The Taj Mahal: History and Architecture. The
Heritage, Agra.
Fig 4.2.2c, d, e : picture credit, Chandra Singh Adhikari.
Nath, Ram (1972) The Immortal Taj Mahal: the Evolution of the Tomb in Mughal
Architecture. Bombay: D. B. Taraporevala Sons.
Stierlin, Henri (2002) Islamic Art and Architecture. New York: Thames &
Hudson.
Thudipara, Jacob Z. (2008) Urban Community Development, 2nd ed. Rawat
Publications, Jaipur.
7. Appendix
7.1 International Standards
7.2 Periodic Reporting to UNESCO
7.3 Legal Documents
7.5 Other Reports
7.6 Field Study Data
7.7 Posters
7.1 International Standards Documents

ICOMOS International Charter for the Conservation and Restoration
of Monuments and Sites (The Venice Charter 1964).
ICOMOS (1998) International Cultural Tourism Charter: Managing
Tourism at Places of Cultural Significance.
ICOMOS (2008) Charter for the Interpretation and Presentation of
Cultural Heritage Sites.
INTACH (2005) Charter for the Conservation of Unprotected
Architectural Heritage and Sites in India.
UNESCO (2003) Convention for the Safeguarding of the Intangible
Cultural Heritage.
7.2 Reporting to UNESCO by Government of India

Periodic Reporting Exercise on the Application of the World
Heritage Convention for Taj Mahal Complex, submitted in 2002.
UNESCO (Durban 2005) Decisions of the 29th Session of the World
Heritage Committee.
UNESCO (Durban 2005) Decisions of the 29th Session of the World
Heritage Committee.
7B. State of conservation reports of properties inscribed on the
World Heritage List
7.3 Legal documents

Mahajan, Krishna, Trivedi, R. C., and Sharma, C. S. (2006) Inspection
Report of Monitoring Committee of the Supreme Court of India in
Writ Petition No. 13381/84, October 2006.
ASI (2006) Affidavit on behalf of the Archaeological Survey of India
in the Supreme Court of India in Writ Petition No. 13381/84
Order passed on 19/10/2009 in the Supreme Court of India on I.A.
No. 474 in Writ Petition No. 13381/84
Order passed on 18/01/2010 in the Supreme Court of India on I.A.
No. 474 in Writ Petition No. 13381/84
Bill No. 26-F of 2010. The Ancient Monuments and Archaeological
Sites and Remains (Amendment and Validation) Bill.

Letter from Sandeep Arora (Member, Pathkar Salahkar Samiti, Agra)
on behalf of Hotel and Restaurant Association, Agra to the Head of
Pathkar Salahkar Samiti, Agra on 20/11/2006.
Letter from Zulfikar Ahmed Bhutto (MLA, BSP) to Director of Agra
Development Authority on 11/06/2008.
Letter from Superintending Archaeologist, ASI, Agra Circle to
Zulfikar Ahmed Bhutto (MLA, BSP) on 01/07/2008.
Community report (2010) Taj Mahal, a case study: Atmosphere
Prevailing in and around Monuments, Heritage Sites, Pilgrimage and
crowded tourist areas.
7.5 Infrastructure Reports

Torrent Power Limited (2010) Project Report of Distribution
Network Upgradation around Taj Mahal.
7.6 Field study data

Interviews
Participant Observations
Focus group workshop
7.7 Posters
All documents are on the attached DVD.

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TAJ GANJ

Taking Our Heritage Forward

these recommendations is subject

1.1 Project Brief

4.1 Unesco Definition

5. Recommendations and Findings

2.1 Basic Infrastructure

3. Built heritage and Environment

5.1 Vision Statement

1.2 Approach & Methodology

Fig:1.1.1b Map of Agra, made for the Maharaja

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

1.1 Project Brief

Fig:1.1.1c Google map of

1.1.2 Aims and Objectives

National Institute of Design initiated a 2 month research period towards preparing

Participatory process means involving stakeholders at all stages of the project,

OBSERVATIONS AND NOTES

The term community development connotes the

FOCUS GROUP DISCUSSIONS

FIELD STUDY AND ANALYSES

1.2.2 Research Methodology

While there are many possible definitions of sustainable livelihoods, the

Ethnography and the Phenomenological Approach

Drawing methods are used as a way to understand spatial configurations and

2.1.1 Water and Sanitation

2.2 Socio-economic Infrastructure

2.3 Tourism Infrastructure

2.3.1 Linkages and Transport

2.4 Governance Infrastructure

2.1 Basic Infrastructure

Agra, with a population of 13.31 lakh, is a category-B city and falls

Internal earmarking within local body budgets for basic services to

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

2.1.1 Water and Sanitation

~ The Monitoring Committee Report. 13381/84

As the municipal water supply is erratic and non-potable, residents, businesses

Private Hotel and Restaurant Toilets

Fig. 2.1.1f. A man using the space inbetween

Fig. 2.1.1g Signage at a hotel toilet saying it is

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

Pay and Use

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

Fig. 2.1.1i Drain from Katra Omar Khan opening near

Solid Waste Management

Municipal Waste Collection

Fig. 2.1.1q. Diagram depicting the

Fig. 2.1.2a. Map

Overhead Street Lighting

Fig. 2.1.2e. Solar powered unaesthetic street light at Kutta park.

Fig. 2.1.2e. Street lights at the East Gate road.

Back-up energy sources

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

2.2 Socio-economic Infrastructure

2.2.1 Public Spaces

Overall quality of public spaces is very poor. Observations were made on

Cleanliness very few dustbins on the streets, irregular clearance, and

spreading of waste by stray animals leads to build up of garbage on streets

Visibilty - Tangles of unmarked electrical cabling accompany these lights

Fig. 2.2.1c. Poor contidion of street lights

Fig 2.2.1d Kutta Park - transformer, overhead

Fig. 2.2.1g, h: Due to an erratic electric supply,

Fig. 2.2.1f Drinking water in Taj Ganj

Fig. 2.2.1i Aerial view of the four Katras of Taj