BEYOND SHOCK CITY: Towards a New Cultural Model of Riverfront Development

by

Sreoshy Banerjea

Bachelor of Architecture
Rensselaer Polytechnic Institute Troy NY.2010

Submitted to the Department of Architecture

in partial fulfillment of the requirements for the Degree of

Master of Science in Architecture Studies

at the ACH Es
MASSACHUSETTS INSTITUTE OF TECHNOLOGY MASSACHUSETTS INST17TE
OF TECHNOLOGY

June 2013
JU N 2 7 2013
© 2013 Sreoshy Banerjea. All Rights Reserved.
L BRARIES
The author hereby grants to MIT permission to reproduce
and to distribute publicly paper and electronic copies of this thesis document
in whole or in part in any medium now known or hereafter created.

Signature of Author: - 0
Department of Architecture
May 23rd, 13

Certified by:
Pfessor jais Wescoat
A a Khan Professor
.&-Thesis Supervisor
Accepted by:
'"4akeiko Nagakura
Associate Professor of Design and Computation
Chair, Department Committee on Graduate Students
BEYOND SHOCK CITY:
\ (l!rIS ( I l dcl/ IlIt'l ion Icrc
lopment
b)
Svens,0w Huner euo
4
BEYOND SHOCK CITY: Towards a New Cultural Model of Riverfront Development

by

Sreoshy Banerjea

To my grandfather,
for the house that he built

Thesis Advisor
James Wescoat
Aga Khan Professor

Thesis Reader
Julian Beinart
Professor of Architecture

5
 BEYOND SHOCK CITY: Towards a New Cultural Model of Riverfront Development
by Sreoshy Banerjea

Submitted to the Department of Architecture on May 23rd, 2013

In Partial Fulfillment of the Requirements for the degree of
Master of Science in Architecture Studies

Thesis Supervisor: James Wescoat

Title: Aga Khan Professor

ABSTRACT
In India, rivers hold profound meaning as a heavy handed approach that has
formed by sacred rituals, and traditions. marginalized the lower rungs of society
Today, urban waterfront degradation
has led to a focus on the greater good In order to demonstrate a new cultural
implemented through modern objectives of model of riverfront development that
development, leading to a tension between situates itself between the modern model
past and present modes of city-river and traditional Indian riverfront urbanism,
interface. In the state of Gujarat, India, the this thesis takes inspiration from multiple
Sabarmati Riverfront divides Ahmedabad perspectives via the following three
into the east and the west, the old city and analyses: Firstly, a historiography of
the new city, characterized by populations India riverfront urbanism leads up to
varying in religious, social, and financial the analysis of the Sabarmati Riverfront
status. Due to the tension between the two Development. Secondly, a conceptual
sides, the river is a physical and sociological framework is created via an analysis of
barrier between the two 'worlds'. Howard an alternative cultural model along the
Spodek in Shock City portrays Ahmedabad Sabarmati, the Gandhi Ashram. Thirdly,
stepped in shocking contradictions: a a downstream sites' contemporary
city of extraordinary economic growth relationship with the Gandhi ashram is
and innovation, horrendous communal traced in order to propose and develop a
violence and appalling poverty. new riverfront design framework through
a cultural approach which integrates
In order to address the divide, the across multiple scales. This strategic focus
Sabarmati Riverfront Development area is developed as a contemporary
Corporation (SRFDC) was formed in 1997 embodiment of the inclusive spirit of the
to stitch together both sides and create ashram, resulting in a landscape which is
a unique global identity for the city via a truly exemplary of the consciousness of
modern model of riverfront development. unity, communal identity and diversity
Today, as the decade long effort comes to which can lift Ahmedabad beyond Shock
fruition, it has expanded the outlook of City, beyond the current SRFD, and beyond
its inhabitants but can also be critiqued the Gandhi Ashram today.
6
ACKNOWLEDGEMENTS
I would like to express my deep gratitude and insights over a cup of tea along the
to my advisor, Professor James Wescoat. banks of the Sabarmati riverfront. To
Your patient guidance, encouragement Mr. Chirayu Bhatt, thank you for your
and useful critiques have enabled this invaluable perspectives on planning and
thesis. I also extend my grateful thanks policy in Ahmedabad today.
to my reader, Professor Julian Beinart. I would like to extend my deep gratitude
Your insightful comments truly led me to to Dr. Tridip Suhrud. I am very grateful for
realize the important role we must take as your incredible knowledge about Mahatma
urban designers. I gratefully thank Mala Gandhi, and your profound perspective of
Ghosh, program manager of MIT MISTI his views on cities.
India for enabling my ground research in Finally, to my friends in Ahmedabad,
Ahmedabad. without your help, the foundations for
My time in India, during my travel grant in this thesis would have never been set.
January 2013, leads me to thank a number To Vignesh, thank you for sharing your
of people without whom this research expansive knowledge with me. To Choksi,
would not have been possible. without your support and energy, I would
My grateful thanks to Professor Nitin Raje have never been able to complete my site
from C.E.P.T. Your thoughtful feedback visits. Siddhi, your spirit and enthusiasm
as well as your kind words has been has always inspired me, and Shreya, your
inspirational. To Dean Neelkanth Chaaya, kindness and support in Ahmedabad will
speaking to you about my thesis was one always bring me back. To my classmates,
of the turning points that helped me gain and dear friends at 'CEMAU', I could not
momentum and clarity. Thankyou. have done it without your moral support,
Iwish to thank all those that Ihad the honor and encouragement.
of interviewing in Ahmedabad for gaining To Roni, for your endless assurance,
their perspectives, and insights into the encouragement, and support, I couldn't
Sabarmati Riverfront Development. To have done it without you.
Mr. Bimal Patel, thank you for shedding Most importantly, I wish to thank my
light onto various facets of the current sister and my parents for their support,
riverfront development. To Mr. Qamar and steadfast encouragement for always
Sheikh , thank you for your mentorship following my dreams.
7
 BEYOND SHOCK CITY
TABLE OF CONTENTS

CHAPTER 1: INTRODUCTION 10

1.1: SHOCK CITY

1.2: THESIS OUTLINE

CHAPTER 2: INDIAN RIVERFRONT URBANISM : 1ST ANALYSIS 24

2.1: PERSPECTIVES ON INDIAN RIVERFRONT URBANISM

L GHATS AND GODDESSES

IL GARDENS
III. QUASI CIVIC SPACE
IV WASTE DISPOSAL
V PUBLIC/PRIVATE REDEVELOPMENT

2.2: THE SABARMATI RIVER

2.3: THE SABARMATI RIVERFRONT DEVELOPMENT
2.3: THE SABARMATI CRITIQUE

8
76 CHAPTER 3: AN ALTERNATIVE CULTURAL MODEL: THE GANDHI ASHRAM:

3.1: GANDHI ASHRAM ON GANDHIAN TERMS

3.2: CORREA'S POST MODERN INTERPRETATION

118 CHAPTER 4: SITE INTERPRETATION AND ANALYSIS

4.1. SITE INTERPRETATION AND ANALYSIS

4.2. APPROACHING THE SITE
4.3. ACCESSING THE SITE
4.4. MOVING THROUGH THE SITE

168 CHAPTER 5: DESIGN DEMONSTRATION

5.1: PROGRAMMING
5.2: OVERALL CONCEPT
5.3 :PROGRAM INVENTORY
5.4: THE SITE PLAN AND ITS' ELEMENTS

192 CONCLUSIONS

197 BIBLIOGRAPHY
9
 CHAPTER 1: SHOCK CITY

INTRODUCTION

Howard Spodek labels Ahmedabad as

Shock City and attributes the coining of 1. Gandhian Era (1915-1950)
the term to British Historian, Asa Briggs. -The Sabarmati Ashram
Spodek says, for Briggs, a shock city is, " a -The Freedom Movement
centre of problems, particularly ethnic and
social problems, which provoke sharply 2. The Westernizing City (1950-1980)
differing reactions from visitors."1 -An Industrialized World Class Company
Howard Spodek attributes the roots of Town: The Calico Mills
Ahmedabad's shocking state to being in -Building Civic Institutions:
the front line of national problems. He Louis Kahn, Corbusier
divides Ahmedabad's socio-political and
cultural history into three segments in the 3. Creativity and Chaos (1969-
last century in which Ahmedabad was a -Closing of the Mills : Early 90's
shock city, an arena in which developments -Ahmedabad 2000: A Capitalist City out of
of national importance took place first and Control
most intensely. Below each segment is -The Gujarat Pogrom: 2002
called out and relevant events highlighted.

1 Howard Spodek, Ahmedabad: Shock City

of Twentieth-Century India (Indiana University
Press, 2011), 5.
10
 I

Lover: wara
11
 In the Gandhian Era (1915-1950), the regime. Chaos ensued.
Independence movement was led by Ahmedabad was in the center
Gandhi as he started his salt march from experimenting with a series of political
his ashram, his home, on the outskirts of strategies. Meanwhile, due to the loss of
Ahmedabad. Its' industrial reputation jobs of the laid off textile workers from the
grew as the Manchester of the East. industrial decline, communal segregation
(1950-1980).Its' textile moguls impacted had increased. Political coalitions built on
national economies by delving into class and caste interests caused social and
entrepreneurial areas such as chemicals cultural conflicts. The Bharatiya Janata
and pharmaceuticals. With their profits Party (BJP), and its militantly Hindu allies
they brought both the best civic and attempted to garner support for a Hindu
educational institutions to Ahmedabad National State, merging militant Hinduism
such as the Indian Institute of Management, and politics. 2 The politics led to deadly
the National Institute of Design, and the consequences, and turned Ahmedabad
Physical Research Laboratory. These into India's epicenter of political-religious
industrialists worked together with the violence.
Gandhian Textile Labor Associations The segregation occurred in part due
enabling workers' rights. India's foremost to the closure of the mills, leading the
women's labor organization, SEWA, was segregation of Ahmedabad's population
also born from this effort. As the city kept on a communal basis. With the mills in
westernizing, due to internal domestic place, there were reasons for workers to
restructuring of the textile mill industry, live intermingled in workers' housing, and
virtually all mills had shut down in the not in separate neighborhoods. However,
1980's, leaving the east side of the city occupational segregation due to mills
highly industrial but in decline. being divided in subsectors, were reflected
The civic leaders attuned to a Gandhian in the neighborhoods. Spinners were of the
legacy also faded, and later in the twentieth lowest castes, and skilled weavers were
century, Ahmedabad looked to establish a known to be Muslim. The mill closures
new political center as India was forced only exasperated the situation, along with
to establish a new liberalized economic 2 Ibid., 12.
12
 BEYOND SHOCK CITY: A LANDUSE DIVIDE

'4
4 41
INSTITUTIONS AND CIVIC SPACES
'A

L
<
7L

/
/ ~iL ~;~-#~
/
/ S

7N~
Dr

N OHEAVY INDUSTRY

J00

Residential
A.

EdudtionaI Institutions

Industrial
'W
Commercial

Open Space

Agricultural Land
I'll'''
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Figure 2: A Landuse Divide Image Source: AhmedabadMunicipal Corporation- Representationby Author
13
 BEiYOND SHOCK CITY: A CUDIivRAL DIVIDE: CONFLICT MAP: 2002 RIOTS

14
the riots of 85-86 leading to more spatial Beyond Shock City?
segregation for the sake of safety. (Figure 4) The Sabarmati Riverfront Development
In 2002, the worst riots were experienced One such mega development was the
since India's partition in 1947. Howard Sabarmati Riverfront Development
Spodek writes, "Approximately 2,000 Corporation. Sabarmati, originally a
people, overwhelmingly Muslims, were non -perennial river, turned into a year-
killed, about half in Ahmedabad. Some round body of water in 2004. The waters
140,000 were rendered homeless, about of the Narmada River were diverted
100,000 in Ahmedabad" I into the Sabarmati river bed, leading
These riots intensified segregation, and to the redevelopment of the eleven km
led to communal, social and geographical stretch along both sides of the river bed,
divisions. By 2011, 2.5 million lived in providing a public walkway, amenities for
the eastern industrial part, and most recreation and private land development
were middle management personnel. that would pay for the project and enhance
One the West, in contrast, only 675,000 Ahmedabad's commercial use. -
people lived within the city limits, and Noted as an environmental improvement,
private builders kept constructing luxury social upliftment, and urban rejuvenation
apartments, malls ,cinemas and posh project that will renew Ahmedabad, one
cultures.4 Due to these demographic, must wonder, whose Ahmedabad? The
morphologic, and economic divisions, project having led to a marginalization
Ahmedabad in the 21st continues to be of the lowest rungs of society, who
fractured in terms of inter communal and were moved to the outskirts of the city
inter religious accommodation. The only in order for global branding, has led to
thing that remains constant is its dynamic mixed feelings. As Gujarat chief minister
ability to change. The violence of 2002, Narendra Modi seeks to promote "Brand
did not stall Ahmedabad from its' growth. Ahmedabad,' "in an attempt to reinvent,
Development became the new agenda, to
attempt to go beyond shock city. 5 C.E.P.T & others, Comprehensive
Environmental Assessment of the Sabarmati
3 Ibid., 13. Riverfront Development Project. [Text] (C.E.P.T,
4 Ibid., 14. 2002).
15
 * A
URBAN
S
IPOVEMENT REJUVINA' ON

Figure 5:Towards a Modern Development Image Source: by Author

2 an image Source:,by Mana eIx Paisana ~ e u c

WHOSE AHMEDABAD?

16
Figure 7: SEWA Image Source: : http://www.inclusivecities.org/

rediscover and repackage the 600-year- -Self Employed Women's Association,

old city," the narrative becomes skewed Shantipath (2002)7
towards modern ideals of development, at
risk of exclusivity. This vision by SEWA is truly one that can
So even though the riverfront development take Ahmedabad beyond shock city This
is seeking to lift Ahmedabad beyond thesis seeks to contribute to this vision
Shock City, it can only partially succeed. via the demonstration of a cultural model
As Ahmedabad's economic and physical of riverfront urbanism, not by being
development continues to be impressive, declarative that it will solve the immense
its communal violence and segregation problems laid out above, but as a step
remain lurking in the shadows. Spodek towards a more hopeful future. A small
presents a vision, quoting SEWA, Self- ripple can create echoed effects, and
employed Women's Association, a leading there must be a start to this process of the
women's advocacy organization, in his "rehabilitation of 'hearts and minds'."'
concluding chapter as a means of looking The Sabarmati Riverfront Development
towards a hopeful future. has become a model for future riverfront
The real task of tomorrow is the developments, and as mentioned in Shock
rehabilitation of "heartsand minds," City, has received national attention. The
of getting people to live and work thesis narrative will weave SEWA'S vision
together in the same occupations, downstream in the eastern banks of the
and to study together in the same Sabarmati Riverfront Development, which
schools. We have to organize and as it exists currently remains a partially
join hands in the same organization. successful attempt to lift Ahmedabad
That is the India to which we belong. towards a better future.
That is our tomorrow. In order to arrive at a cultural model, three
analyses will take place and are laid out as
6 "'Brand Ahmedabad' Set to Rediscover follows:
the City," The Hindu Business Line, accessed May
21, 2013, http://www.thehindubusinessline.com/
todays-paper/tp-economy/brand-ahmedabad-set- 7 Spodek, Ahmedabad, 248.
to-rediscover-the-city/articlel755 7 7 7 .ece. 8 Ibid., 5.
17
 1.2 THE THESIS OUTLINE

Image Source: Redrawn by Author

Original:122563_cp.jpg(JPEGImage,1500x 1453 Pixels)
- Scaled (28%), accessed May 23, 2013, http://dome.
mitedu/bitstream/handle/1721.3/39095/122563_
cp.jpg?sequence=1.

Figure 8: Agra- An 18th Century Map of Agra: A Series of Gardens

Chapter2: Historical Analysis: Meth ods:

Indian Riverfront Urbanism Meth ods include literature review of
acad emic theses, and books on sacred
Chapter3: Precedent Analysis: The wate r architecture and landscapes in
Upstream Exception: The Gandhi Ashram India in the span of the last twenty years.
The fourth theme, Public and Private
Chapter 4: Site Interpretation + Rede velopment leads to the analysis of
Analysis: The Downstream Exception the Sabarmati Riverfront Development in
Ahm edabad.
*Chapter 5: These three analyses help
shape a schematic cultural waterfront 2.2: The Sabarmati Riverfront
design concept that is demonstrated in
this chapter. The fourth theme leads to the Sabarmati,
the river on which this thesis is situated. In
Below, each chapter is briefly described. order to address the waste issues, where
cities originally had their back to the river,
Chapter2: Historical Analysis: they have been now been redeveloping
Indian Riverfront Urbanism and returning to the waterfront. The
2.1: Perspectives on Indian Riverfronts Sabarmati Riverfront Development is a
partnership between the Ahmedabad
Firstly, through a historiography of Indian Municipal Corporation, and HCP, an urban
riverfront urbanism through selected design and service firm. It is also the
case studies of river Yamuna, Gomti, and most frequently consulted as an example
Sabarmati, one discovers five themes. for future projects involving public and
private redevelopment. Three main
1. Ghats and Goddesses objectives emerge: making the riverfront
2. Garden accessible to the public, creating riverfront
3. Civic Space parks, promenades and ghats to enjoy the
4. Waste Disposal water, and creating a memorable identity
5. Public/Private Redevelopment for Ahmedabad. In order to create a
18
 A

Figure 9: Thesis Location: Towards a Cultural Model

Image Source: Author

memorable identity for Ahmedabad, the organizations involved in the making of

project runs the risk of losing authenticity the project are consulted. Next, journal
while manufacturing heritage. articles that present varying opinions of
the project are used for understanding the
Methods: project via a critical eye. Lastly, interviews
The method for analyzing the Sabarmati with architects, NGO's and academics
is through a photo essay with captions. are conducted to illustrate a wide range
A temporal perspective is important to of perspectives. As a conclusion to this
situate the objectives of the riverfront section, an exception to the current
development in a culturally sensitive riverfront redevelopment is identified
context, and thus create a before and after upstream which leads to the next chapter,
narrative. For an appraisal of the current an analysis of the precedent, the Gandhi
situation, a rapid overall assessment of Ashram.
the project via a site visit between Dec
'12 and Jan '13 is conducted. This section Chapter 3: Precedent Analysis:
creates a narrative using photographs The Gandhi Ashram
and captions to illustrate the goals of the
development and illustrate some of the A postmodern Gandhian framework is
tensions apparent. The lenses for analysis generated as ideals for planning and
are divided between goals and objectives design. This framework is then applied
and associated weaknesses. to a downstream site along the river
resulting in a landscape that will decrease
2.3: A critique vulnerability and increase civic awareness
through an integrative cultural model. This
The weaknesses of the project are thesis creates a methodology that studies
brought out in prose via a critique of the the Gandhi ashram on Gandhian terms,
Sabarmati Riverfront Development. The then studies Charles Correa's museum
methods for this essay include a literature within the ashram as a post modern
review scanning a variety of sources. interpretation of Gandhian ideals.
Firstly, reports published by the salient
19
 Figure 10: Gandhi's home at the Sabarmati Ashram Image Source:JamesWescoat

3.1: Gandhi Ashram in Gandhian Terms: approaches is laid out; in order to distill a
set of ideals that translate from Gandhi's
While atthe ashram duringthe early 1900's, views of settlement during his times, to
Gandhi formed a school that focused on a set of ideals for the current riverfront
manual labor, agriculture, and literacy to development.
advance his efforts for self-sufficiency. The following research methodologies are
The Sabarmati Ashram, otherwise known used:
as the Gandhi Ashram, forms the basis -Site Visits to the Gandhi Ashram that focus
for the theoretical framework. This on mapping spatial qualities. Current site
framework re-visits Gandhi's ideals of survey and illustrations of the original site
settlement in order to distill contemporary map portray how the physical state of the
ideals for development that exemplify a Ashram has evolved over the years.
spirit of community and inclusion. The *An interview with the director of the
methodology for distilling Gandhian ideals Gandhi Ashram , Dr. Tridip Suhrud sheds
of settlement includes a primary literature light onto Gandhi's past and present
review, and secondary literature review. relevance in his view.
The primary literature review is As a result, a postmodern Gandhian
conducted by doing keyword searches framework was generated as ideals for
of the words, City (ies), Ahmedabad, planning and design.
Village, Sabarmati Ashram, and settlement
in Gandhi's online Collected Works i. Sustainable
Database. Through his quotes, articles ii. Empowerment
and letters, one can trace an ideology of iii. Sanctuary
inclusive planning that if revisited and iv. Equity
reinterpreted can help create a new model v. Civic-ness
of development in the Sabarmati context.
The secondary literature review focuses 3.2: Gandhi Ashram on Correa's Terms
on what others have said about Gandhi's The Gandhi Smarak Sangrahalaya was
views on the city and the village, as well designed and built 1958-1963. Designed
as his planning ideals. A critique of his by Charles Correa, this museum includes
20
a memorial museum, and a study center. 4.1: Site History and Legacy
Correa interpreted Gandhi's advocacy for
the village through a postmodern lens, The site's history dates back to the Mughal
interpreting it through the idea of village era where two monuments can be found
and civic space. His museum, located on the site including a Mosque, and a Tomb
within the ashram boundaries, honors from the 1500's. Next, in late 1800's, the
Gandhi's advocacy for the village spatially Calico Mills were founded on this site and
through a sense of openness and freedom. became one of the most modern trendsetters
This thesis takes the stance that it can be of the Indian textile era. In the early 1900's,
re-interpreted again downstream on an Gandhi, worked with the owner of the Calico
urban scale. Mills, Ambalal Sarabhai, to maintain labor
harmony and solve issues related to workers'
Chapter 4: Site Interpretation discontent. Ambalal, in return, helped fund
The Downstream Gandhi's freedom movement with the profits
and Analysis:
of the mills. Since the 1980's, the mills have
Opportunity
shut down. Today, though the mills have been
abandoned, and remain open for development.
This third analysis traces the downstream
For historical research, literature review
sites' contemporary relationship with the
was conducted and newspaper articles were
Gandhi ashram in order to propose and
consulted for determining the Calico Mills'
develop a new riverfront design framework
contemporary heritage importance.
through a contextual and cultural approach
which exemplifies a contemporary sense
4.2 - 4.4: Spatial Analysis
of integration across multiple scales. This
chapter is organized in the following parts:
The site is surrounded byvarious communities
elaborated further in the thesis. One crucial
4.1: Site History and Legacy
surrounding community, Ram Rahim, is a
4.2: Approaching the Site
site exemplary of communal harmony and a
4.3: Accessing the Site
contemporary spirit of inclusion fostered by
4.4: Moving through the Site
the Gandhian NGO, Manav Sadhna. Having
21
22
Figure 12: Ram Rahim Community Center: A
view to the extension campus. Image Source: Author

maintained peace throughout the riots, in Ram Rahim ne Tekro was invaluable
they were rewarded the Indira Gandhi in relating to the existing community
Award for National Integration.9 center, an inspiration for the design
Situated upstream within the Gandhi demonstration.
Ashram, but with satellite activities
downstream, Manav Sadhna has been Chapter 5: Design Demonstration:
building a community center for Ram A Cultural Waterfront Model
Rahim ne Tekro, an informal community
comprised of Christians, Muslims Overall, this section leads to the creation
and Hindus. This unique harmonious of a new model of cultural riverfront
community remains an exception to development that takes into consideration
Spodeks' Shock City, and surrounds the multiple layers of historical and cultural
largest open space remaining on the information. This alternative vision is
waterfront. Methods for site analysis demonstrated in the re-designed Calico
include rapid site analysis through site Mills, the largest waterfront open space
visits to the abandoned mills both in '09, located downstream on the Sabarmati
and in '13. For secondary analysis, aerial Riverfront Development resulting in a
imagery is used for creating a temporal landscape that may decrease vulnerability
analysis of the site through Google earth and increase civic awareness through an
historical imagery that reveal the shifting integrative cultural model. The idea of
edge of the river, along with the demolition inclusion is manifested spatially in the
of the calico mills. design through access from all sides, and
For socio-cultural analysis, and the following elements: the maidan, the
understanding the surrounding extension campus, the historic path, and
demographics, an interview is conducted the peace institute.
with the director of Manav Sadhna. A
guided site visit to their community center
9 "Why Do Riots Happen Here and Not There?
Communal Violence, Patronage and Civil Society in
Gujarat, India Paper Prepared for the Conference
23
 CHAPTER 2: A HISTORIOGRAPHY

INDIAN RIVERFRONT URBANISM

2.1: Perspectives C. Post - Independence
D.Today
I. GHATS AND GODDESSES:
Derived Relevance:
River Yamuna : The Braj Region eMonumental political spaces
i. Mathura *Acelebratory river access
ii. Vrindaban *Alandscape of social change

Derived Relevance: IV.WASTE DISPOSAL:

*Acontemporary ritualistic path All rivers
.A porous access to water
eLayered modes of pedestrian engagement V. PRIVATE/PUBLIC REDEVELOPMENT
The Sabarmati river:
II. GARDENS
2.2: The Sabarmati River
River Yamuna: Agra
i. Mughals 2.3: The Sabarmati Riverfront
ii. Colonial Development: A photo book
iii.Today

Derived Relevance:
2.4: The Sabarmati Critique
*Open pavilions
*Waterfront gardens
*Sensorial landscape

III. QUASI CIVIC SPACE:

Gomti River:
A. Nawabi
B. Colonial
24
INTRODUCTION
Five perspectives, portray the waters'edge Indian waterfront has been a hard task for
in an Indian context. The river has a latent the public agencies due to the conflicting
capacity to be a major generating force for agencies and interests, along with the
development. The 'Indianness' of today's propensity of the rivers edge to be a
riverfront is constituted by tradition, obvious choice for squatter / transitional
religion, and century old settlements that communities.
have left a tangible physical heritage on Some waterfronts are being privatized with
city-river edges. one dimensional commercial activities,
The unique typologies associated with while others are used for housing, and in
the water-land interface are generated some cases reserved for transportation
from historic relevance. The presence links. Recreation has been an important
of the waters' edge influences the urban force that lines waterfronts with modern
grain and parcels and growth of these parks with guards at its gates. Inclusivity
river towns. Today, these typologies face has become an exception, even if the
degradation due to water pollution, and project parades itself as inclusive. To the
industrialization. Due to waste disposal, average citizen in the globalizing world of
the riverfront has become an open drain in India, the role of the river has gone through
many cases. Efforts are required to retain several transformations. The question
the unique urban language and character. remains, how can one operate within a
The river edge is still an important axis for contemporary riverfront where exclusive
the commerce that occurs due to riverfront religious values are not the driving force.
activities. The beggar, the florist, the The shift from private elite use to public
peddler that takes advantage of tourists, use can also be traced.
the groceries, the street food vendors, These persepctives are meant to give
and the sweet shops, all survive along the the reader an overall view of the indian
rivers edge. Moreover the plazas along the riverfront landscape, in order to situate
waterfront allow for breathing space, a this thesis within a larger context. of
transition between the open edge, and the sensitivity, and cultural consciousness.
dense grain of the traditional Indian city.
Today, discovering an identity for the
25
 Figure 13: The Braj Region
FigureSource: https://upload.wikimedia.org/wikipedia/ Figure 14: The River Yamuna
commons/thumb/e/e9/UttarPradesh_district-locationmap_ FigureSource: http://wwwoktatabyebye.com/
Mathura.svg/250px-UttarPradesh~districtjocation.map_ Travel-Ideas/rivers-of-india/images/yamuna-
Mathura.svg.png. river-map.gif

I. Ghats and Goddesses: River Yamuna

The landscape is seen as a source of for transportation. The public street runs
divine power, and vision is subjective and parallel to the ghats connecting to the
complex. In order to distill the ephemeral public market. Vishram Ghat is used for
essence of Indian Riverfront Urbanism, daily bathing rituals and festivals. Braj is
The Yamuna is a good case study. Yamuna a cultural zone, and within it Mathura, an
is among the divine triad of river goddesses ancient city forms its nucleus. Myths and
(Ganga, Yamuna, Saraswati). The two legends have made Braj known for being
locations, Braj and Agra, along the Yamuna Krishna's childhood city. Krishna is a
reveal varying traditions, significance, and beloved god in Hindu belief, and portrayed
typologies of the river-city interface in as god-incarnate in the epic Mahabharata
India. and has thus made Braj a major pilgrimage
In Braj, the river is sacred because of its spot.
purifying and divine power. The metaphor The river Yamuna is a significant presence
of washing away ones sins drives pilgrims in this sacred landscape and has holy
all over to bathe in the Yamuna. For the spots on both its banks. The culture
Braj landscape, the Yamuna is depicted of Braj, manifested in its architecture,
and believed as animated, divine, and landscape, ritual, festivals, and devotees,
idyllic pastoral setting. In Agra, the river makes the Yamuna a part of the belief of
is historically a transportation artery and the continuous presence of the divine.
played an important role for the siting The landscape is seen as a source of
of royal enclaves and palaces via its real divine power, and vision is subjective and
estate value. Through the case studies complex." Here the depth of one's belief
of these two cities, the significance of the and purpose of visit informs vision.
Yamuna and its effect on the city-river The interface between land and water is
interface will be revealed. marked by several elements:
Along the Yamuna located in the sacred
region of Braj are clustered pilgrim sites, 10 Amita Sinha and D.F. Ruggles, "The
including Mathura and Vrindavan. In Yamuna Riverfront, India: A Comparative Study
Of Islamic And Hindu Traditions In Cultural
Mathura the ghats were the entry to the Landscapes: Landscape Journal 23, no. 2 (January
city since the river was the main artery 1, 2004): 147.
26
Figure 15 : Mathura Ghats: Steps to Water
FigureSource; http://ogimages.bLuk/images/
019/019PH0000005S2U0129000%5BSVC2
%5D.jpg.
Image Source: http://anuradhadasi.ples.
wordpress.com/2009/07/madanmohan_
temple onjtheyamunavrindavan_1789.
jpg?w=510.

27
 Fig 17: Image Source: http://mages.asc.ohio-state.edu/is/
image/ha/0060946_c.JPG?size=300,300&qlt=30&fmt=jpeg.

Fig 18: http://mages.metmuseum.org/CRDImages/is/web-large/

Mathura: City is28.63.1.Rjpg.

1. Steps that allow access to water for

bathing.
2. Temples and Shrines for Worship
3. Porous Architecture that facilitates
vision and movement in the Public Realm

Mathura, an ancient city, is located

on a curve of the river Yamuna and is
surrounded by other sacred centers
including a few adjacent villages
including Vrindavan. Today, Mathura has a
popuatin
population of 25,00
250,000 peole.Its
o people. hihly
Its' highly Figure 17 : Krishna on the banks of the Yamuna
densified and has an edge defined by
ghats located along the Yamuna. Ghats, or
steps to water, at Mathura are the result of
centuries of visual and tactile interaction
with the river Yamuna. They make up the
public landscape running for 3 km and
interrupted by residential buildings and
shrines. These steps generate a plethora
of activities around the year that celebrate
Krishna's life. This sacred association
converts the landscape into a sacred entity
giving each typology a metaphysical sense.
The stairscapes, stone temples, trees, and
pavilions animate the divine landscape and
form a platform for the adoration of the
most beloved deity, Krishna. In Mathura,
visual axis shifts with meandering streets
as they intersect with ghats. Figure 18 : Romantic notions of Krishna Consciousnes
28
 rood I
,_n_ 1,L

~- ~w
* ~.
I

Figure 19: The Vishram Ghat in Mathura: Layered modes of Pedestrian Engagement Source: K.T Ravindran
1990

Rituals and festivals bring lots of visitors monuments, there is a heterotopic order."
and commercial activity along the river. The Visual axes shift with the meandering
One such ghat is the Vishram Ghat. Today, streets as they intersect with the ghats.
this remains the central spot for pilgrims The pavilions along the river beckon those
to visit. that are in the market to come to the water's
Connected by the main streets in town, edge. The scale of the river's edge is human
Vishram Ghat occupies the center of the and though not grand or physically vast in
river frontand is situated at its lowest point. its scope, the spirit of occupying the ghats
The stretch of twenty two steps known as and engaging with the Yamuna , makes
Vishram Ghat derives its significance from for a limitless spiritual experience where
the legend of Krishna and Balarama having one is looking both inward and outward
rested after killing their evil uncle Kansa. simultaneously. The extremities of the
Due to this reason, the association with crowded street, to the panoramic view of
death has led to special rituals related to the river allows for both experiences to be
the end of physical life." The belief is that enhanced.
the soul can gain peace if it is laid on holy In Braj the distance is collapsed. The
ground. Thus there are special areas where landscape is seen as an animated living
bodies are brought in procession for the thing meant to be occupied on various
performance of last rites. It is a popular realms. The viewer seeks union between
spot for bathing after the performance of himself and the deified landscape. There
life-cycle rituals and at festivals. are two kinds of interactions between man
A series of arches in Vishram Ghat, frame and landscape. One is the divine worship
the way to the water forming a sequence of the landscape, and two is the physical
that directs gaze and movement. Though act of bathing in the river via ritualistic
there is no large visual axis linking grand traditions. Holy dips are akin to cleansing
the body of both moral and physical
11 K. T. Ravindran and Indian National Trust pollution. Thus Braj has lots of ghats
for Art and Cultural Heritage, The Ghats of Mathura that manifest architecturally as direct
and Vrindavan, Proposals for Restoration (Indian
National Trust for Art & Cultural Heritage, 1990), 12 Sinha and Ruggles, "The Yamuna
15. Riverfront, India," 146.
29
 Image Source: http://gimages.bL.uk/images/O19/019ADDOR0004838UOO
000000%5BSVC2%5D.jpg.

connection to water and enable access to plays, and singing.13

the water as the river level changes. The river interface in Vrindavan is of a
Having been built over time, the alignment softer nature, where pastoral landscapes
is dependent on the urban street network line the edge. Their archetypal form,
and the shifting river. These ghats take much celebrated in poetry and songs, is
people down to the river in masses. The of a clearing in a grove with the Yamuna
public-private nature of the ghats is flowing close by. They invite raas-lila,
manifested in different levels. The private singing sankirtan (devotional chanting),
enclaves were the upper stories owned and storytelling during pilgrimages.
by the powerful, but the river and its Vrindavan is especially a node for devotees
ghats were public and supported various seeking transcendence and adoration
activities. Much of it even though it's built in of Krishna and his essence which is
the 19th century, has retained its character embodied in the landscape. In Vrindavan,
today. However, due to the increasing the ghats stretch across one and a half
pressures of population, maintenance has miles and there are thirty eight points of
become a problem. Also, the river is being entry in the form of steps. Out of these 38,
misused by washing utensils and clothes, only five have water today due to misuse
and in some cases even for defecation. and urbanization. Keshi ghat is one that
gives direct access to water, and is thus
Vrindavan: used extensively. The ghats run along the
course of the river and its alignment is
While the Mathura ghats are defined by life also based on the bends of the water body.
events of Krishna, Vrindavan is associated In 1790, Keshi ghat was built by the royal
with more romantic notions of the myths king for his wife. The haveli, or palace was
surrounding the Krishna consciousness. meant for her rest and enjoyment, and the
Krishna known for being the destroyer of 13 Ravindran and Heritage, The Ghats of
evil and protector of weak, a charioteer, Mathura and Vrindavan, Proposals for Restoration,
and a divine lover with a magic flute, is 86.
14 Ravindran and Heritage, The Ghats of
manifested in the landscape today through Mathura and Vrindavan, Proposals for Restoration,
cultural practices of spirituality such as 87.
30
rigure i: iA view ui pngnan11b Lusuung a. vIbIIC1ian Image Source: The Ghats, Muttra,1903,
Ghat http://ogimages.bl.uk/images/019/019PHO
0000050S2U00131000%5BSVC1%5D.jpg.

Image Source: Radha_krishnawith_gopisjr

vrindavarwk54.jpg (JPEG Image, 750 x 461
Pixels) - Scaled (0%), accessed May 23, 2013,
http://www.exoticindia.com/panels/radha_
krishn awith-gopisinrvrindavanrwk54.jpg.

na surrounded by Gopis in a clearing within a grove.

31
 UGOW
I KESHI
GHAT
2 PANDAWALA GHAT
3 JUCAL
KISHOREMANDS
4 RANCMAND
5 GOVONDDEV MADR
6 NIN VAN
7 RAILWAYSTATION
- I- 5KcONMANE

PATH
PARIKAMA1

IiVft YAMUNA

* N>

rLF J-In 7W5l

250 125 0 250 500
\/Dikif""% /AkA.S"r"%A kiA
Figure 23 : Vrindavan: Growth of the City around the river bend
Figure 23-27: Image Source: K. T Ravindran and Indian
National Trustfor Art and CulturalHeritage, The Ghats
of Mathura and Vrindavan, Proposals for Restoration
(Indian National TrustforArt & CulturalHeritage,1990).

-e 24: ofMlie
Modes PublicEnagement:

Figure 24 :Multiple Modes of Public Engagement : Keshi Ghat

32
 ~74<AREA PLAN
1101SC 0 Hr IoCCFM

Figure 25 : The Ritualistic Path

.1-

----
-,
Figure 26: The Ghat Section

Figure 27: The porosity of the Ghat

-33
 Figure 28 : Keshi Ghat from the Water images/90/78/09/keshi-ghatjpg.

adjacent pandwala Ghat was built later by afar at varying heights, whether it is on
an influential leader in Varanasi.15 This the topmost step or the half immersed one
pair of ghats is essential to the overall that requires a dip. One can sit on the steps
image of Vrindavan and constitutes the and rest with the river in view or climb
most significant element. up to the pavilions and get a framed and
These ghats are the only place where the elevated view. The sequence is as follows:
river touches the steps. Beyond this ghat,
the built edge of town forms a course 1. The Colonnade
that once followed the river, but today is 2. The Terraces
silt and sand-beds. The pilgrims that do 3. The Ghats
parikrama, or circumambulate around the
temples, are meant to traverse these ghats. The Colonnade is a space that allows one
On one side are steps to water, and on the to be in shade and be inside and outside.
other are changing rooms. The passage in Below the colonnade, steps and terraces
between the enclosed rooms of the ghats, allow for an even closer view of the river.
and the steps is part of a larger system of The Burj, or stone platforms usually
parikrama, or religious path of pilgrimage. octagonal in shape, occur at intervals
Today, the havelis and ghats form a extending out into the water. The various
structure that is inseparable. The haveli religious symbols surrounding these areas
is predominantly taken over by squatter create a visual splendor that has made this
communities, and the lower floors pair of ghats into an iconic representation
have shrines but are mostly infested by of the religious geography of Vrindavan
bats. The ghats remain public. Worship attracting pilgrims year round.
of the river occurs from the ghats, the
pavilions that are attached to them, or in
the colonnades. The porosity of the ghat
architecture allows for the pilgrims the
option for multiple modes of engagement
with the river. Worship can occur from
15 Ibid., 103.
34
 II. Gardens: River Yamuna
Agra is founded by the Lodis and the
Mughals and is sustained by the river
Yamuna. Located on the Northern Gangetic
Plains on the bank of the Yamuna, the river
represents a key to cultural practices, and
religious heritage. The land-water interface
is marked by varying social functions and
religious rituals, architectural responses
and landscape symbolism.
In Agra, the Yamuna did not have such
dimensions of sacrality and association. It
Figure 29: A view from the pavilion to the Yamuna
river from Zahra Bagh
is seen as a useful artery of transportation
29: Image Source:James Wescoat,Zahra Bagh, http:// and a source of water for maintaining
643
dome.mitedu/bitstream/handle/1721.3/33485/121 - the life source of the city Also, the real
cp.jpg?sequence=1.
estate value of the water translated into
30: Image Source:James Wescoat, Chini Ka Rauza, http://
waterfront gardens, and palaces fronting
dome.mitedu/bitstream/handle/1721.3/33522/121645 the river. The main typological elements of
cp.jpg?sequence=1. the Agra-Yamuna interface are as follows:

1. Walls enclosing royal gardens

2. Palaces
3. Tombs
4. Pavilions on Riverfront Terraces

The main objective was to create a private

interface with enclaves and allow for
the common citizens to have interstitial
access to the river, if any at all. The main
three objectives the Mughals had in
igure ju : A view a k
Water association with the Yamuna was to use it
35
 Figure 31: Ublique View along Yamuna River domemitedu/b"ream/handle/1721.3/38872122481.
cp.jpg?sequence=1.

as a plentiful water source, an artery for pavilion. 16 Aside from the palaces, dozens
easy transportation, and for its real-estate of gardens lined the river bank and were
values of views and winds. There is a clear used as elite enclosures for informal
separation of the viewer and the viewed. leisure. However they were still separated
In multiple photographs of the Taj Mahal, from the river by retaining walls that were
when looking at it from the adjacent high and protective. The pavilions thatwere
landscape, one can sense the dominant on these gave the viewer a simultaneous
separation. The Taj literally stands on a presence of both the river and the gardens
pedestal, separate from the realm of the within. Balconies and screens played with
landscape and is surrounded by pavilions the visuality enhancing the experience
for the elevated view of the surroundings. between the river and the viewer. Direct
The ruling class craved proximity to the access to the river did exist but through
river as a source of aesthetic pleasure, and boating docks that were guarded. Thus,
winds. However, they wanted to maintain it can be traced that the river in Agra is
the separation of the palace courtyards an important element, but as a moving
and pavilions from the common residents element that is meant for a purpose. In
of Agra. Thus enclosure walls and raised order to fulfill its purpose, the river had to
terraces separated garden from river, be controlled and separated in order for
protecting the palace from the floods and specific controlled views to emerge framed
creating a private haven for the wealthy. in simultaneous splendor of both river and
At the Agra Fort, the elegant pavilion palace. In Agra, the purpose of the Yamuna
of the Khaas Mahal, the emperor lived was a useful transportation artery, and
perched high above the river, surrounded aesthetic device for the gardens that lined
by formal gardens on one side, to the vast the banks. 17
view of the river and gardens on the other
bank. The separation between the viewer
and the viewed is critical, as it leads to a 16 Sinha and Ruggles, "The Yamuna
sense of power and ownership of both the Riverfront, India."
17 Ebba Koch, The Complete Taj Mahal: And
river, landscape, and the society below the the Riverfront Gardens of Agra (London: Thames
& Hudson, 2006).
36
 ImageSource: Ikonos-taj-mahaL.jpg,http://3.bp.blogspotcom/l
hQCOPeY4uXI/TSKY900npI/AAAAAAAAAWg/oXoI7HlosrI/s1600/ikonos-
Figure 32: Aerial Imagery of the Taj Mahal taj-mahal.jpg.
37
 E m

W Image Source: Redrawn by Author

Original:122563_cp.jpg UPEG Image,1500x 1453 Pixels)
- Scaled (28%), accessed May 23, 2013, http://dome.

Figure 33
44 mit.edu/bitstream/handle/1721.3/39095/122563_
cp.jpg?sequence=1.

Agra like other Indian cities has gone be in its Mughal era. Since the water levels
through rapid change in its physical and vary in different seasons, there is a varied
cultural landscape. Historically, its glory experience of views from the monuments.
was gained with the Mughal Empire rule The banks along the river have a variety of
when Agra was the capital city. Agra uses, users and activities. From Industrial,
during the Mughal period was a walled city urban, to agricultural, recreational and
surrounding the fort and the Taj Mahal. touristic, the landscapes lie in a hodge
The riverfront was lined with gardens podge of sorts. In between these scattered
and palaces for the royal families on both parts, lies the river that is mostly neglected
sides of the river. During the colonial and taken over by a dense growth of
period, the south of the city was allotted vegetation. The Yamuna action plan
as the Cantonment. The historic sites currently is trying to clean up the river and
were classified as "Protected Monuments alter the flow by building a weir further
"and surrounding landscapes were downstream which would increase the
commercialized as roads, transportation, level of water and enhance the aesthetic
and population continued to evolve. In quality of the riverfront. Agra, a city of 1.2
the post-independence period, expansion million people is only partially dependent
took place in all directions and emerged on tourism, and other industries and
far beyond the historic fabric. The Yamuna businesses play an important part. Further
remains neglected in all of this. 18 development is trying to address the
The polluted Yamuna today has become a integration of the tourism landscape with
drain of the city. Though efforts have been the residents of the city. In a recent project
made to clean it up, the results have not called the Taj Heritage Corridor, the UP
been significant. The overall juxtaposition government tried to reclaim 30 hectares
of the Taj Mahal with the dry river hardly is of flood plains for purposes that were not
a reminder of he splendid artery it used to made public. The proposal was carried
18 Harsh Goel, The Urban and Tourist forward without any public discussions,
Landscapes in the Heritage Corridor of Yamuna but stopped due to large opposition for its
Riverfront, Agra, India: An Attempt to Restore the
River's Edge for the Resident and Tourist Needs
impacts on the Taj Mahal.
(University of Illinois at Urbana-Champaign, 2008).
38
1.James wescoat, Yamuna miverfront,accessea
May 23, 2013, http://dome.mitedu/bitstream/
handle/1721.3/38500/121654_cp.jpg?sequence=1.

Image Source: James Wescoat, Tomb of Itimad al-

Dawla, 1987, http://dome.mitedu/bitstream/
handle/1721.3/33606/121680_cp.jpg?sequence=1.

39
 III. QUASI CIVIC SPACE: RIVER GOMTI
Lucknow's river was used as a for trade, and recreation. The palaces and
transportation artery and recreational link nawabi complexes were found along the
with gardens on the south bank. Through banks fronting the Gomti. The parties that
time the riverfront went through different occurred along the river involved firework
phases. The history of Lucknow is linked displays from small platforms that went
closely with the river Gomti. Lucknow along the river, allowing the elite a direct
as it is today was developed in 1775 by view from their residences along the river.19
the Nawabs who belonged to the Awadh It was a utilitarian approach that led to the
dynasty. The elite of Avadh used Lucknow Gomti being significant and not spiritual
as a royal playground, for the pursuit of aspects like the Mathura ghats. The river
culture and arts. However, the takeover had associated with it orchards, gardens,
by the British led to the Sepoy Mutiny of and farms. Also, with it being the primary
1857, where the British Garrison was laid transportation artery for essentials and
under siege by revolting Indian soldiers. luxury goods, the river contributed to the
After the British rule was re-established, economics of the city.
a series of royal buildings were destroyed
from the Nawabi era. Lucknow never got Nawabi Period
back its lost glory, but today it exists with
remnants from the past scattered. Under This elite landscape during the Nawabi
the post-colonial, post-independence period contained palace and suburban
rule, modernization and urbanization gardens, country houses and parkland.
have changed the face of Lucknow. The The water from the Gomti irrigated the
development of the city occurred along numerous gardens surrounding it. 2Grand
the Gomti, the oldest and most significant Architectural gestures were made for
artery of the city that flows from east to political statements.
west. As a tributary of the Ganges, it is
considered sacred by the Hindus, but it 19 Swati Nagpal, "The Gomti Riverfront
in Lucknow, India: Revitalization of a Cultural
has not been associated with religious Heritage Landscape," 2007, 10.
functions, but rather, the Gomti, in the 18th 20 Nagpal, "The Gomti Riverfront in
and 19th century performed as a route Lucknow, India."
40
Figure 36: A View at Lucknow. British Library Collection. 36 Image Source: Salt, Henry, A View at
Lucknow, 1809, http://ogimages.bLuk/imag
es/019/019XZZ000000123U00006000%5BS
VC1 %5D.jpg.
37 Image Source: Dodgson,Sir David Scott,
View from the Iron Bridge, 1898 1822,
http://gimages.bl.uk/images/019/019XZZO Figure 37: View from River Gomti
00000270U00024000%5BSVC1%5D.jpg.

41
 Figure 38 : La Martiniere: An example of French 1. LaMartiniereCollegeLcdv-accessedMay23,2013, http.//
Influence www.britishmedals.us/sitebuilder/images/LaMartiniere_
College.cdv-600x367jpg.
The river was used for its aesthetics, and Colonial British Mutiny: Backwaters
also for its environmental positives. The The 1857 Revolt led to the administration
cool breezes, and boat rides gave the being passed from the East India Company
elite families a retreat from the bustle of to the British Crown. The battles between
the city. The relationship of the buildings the Indian uprising and the British were
with the riverfront varied, where some fought within the great architectural
directly fronted the river, and others were sites, and in the process buildings were
enclosed by high walls. The stratification of destroyed or modified. The result led to
experience ranged from roof top terraces, political, social, and economic changes
and pavilions to direct boat rides on the which manifested itself onto the landscape.
river looking at the palace complexes. For The ruins and the desolation, led to the
recreation, walled gardens were the ideal loss of the magnificence of the original
place for the elite nawabi families to rest. Nawabi riverfront. The Gomti now flowed
Commemorated gardens were known as through a battle ridden landscape where
baghs, an urdu word for garden. These the remnants of the wealth and splendor of
proliferated the edge of the river with a Nawabi past took on an eerie shade. The
intricate pavilions and water channels. rebuilding effort led to the clearing of such
On the other extreme large areas near the ruins without any concern for lost heritage,
water were used for hunting and elephant and military efforts led to a engineered
fights. These open grounds, are known effort towards new infrastructure. The
as maidans today. Similar to the Yamuna new wide roads were forced through to
riverfront in the 16-17th Century, where it allow for the rapid movement of military
was lined by Mughal gardens and palaces, troops. These efforts opened up the
the difference lay in the typologies of the Nawabi palaces to the public eye and
fronting buildings. The French Influence shifted the power from the riverfront to
on the Nawabi waterfront occurred due to new cantonments built away from the
the superintendent of the Nawab arsenal, water's edge. The transportation use of the
who designed buildings influenced by river also declined, and the river turned
European detailing. into backwaters with the city turning its
back onto the memories of a lost past of
42
 tK

i & indicates railway lines built by 1875)

Image Source: Fig 39+40: The Making of ( +++++
ColonialLucknow, 1856-1877 Princeton,N.J. Area of demolition
PrincetO4,UniversityPress by Veena Talwar
Oldenburg . _''**_**

43
 Figure 41: The Kuriya Ghat Today Image Source:Javed Rizvi, Lazy Afternoon
at Kudiaghat,Gomti, Lucknow, accessed
May 23, 2013, http://mw2.google.com/mw-
panoramio/photos/medium/49359727.jpg.

Image Source: Simpson, William, Lucknow,

1899 1823, http://ogimages.bl.uk/images/
019/019XZZ000000108U00019000%5BSV
Figure 42: The Uprising of 1857 C1%5D.jpg.

44
 Image Source: Ambedkar+memoriali+lucknow
jpg;http://1.bp.blogspot.com/_kthmYY8amEM/
Sk1wAWMA31I/AAAAAAAAA-c/27cMLlazU24/s400/
ambedkar+memorial+ucknow.jpg.
Figure 43 : Towards a landscape of Social Change:
The Dalit Memorial Landscape

splendor. With the advent of railways, memorials have been built. The Kuriya
the utility of the river as a transportation ghat, built in 2003 celebrates Gomtis
artery also declined. A shift from agrarian legacy and is used as a grand celebration
to industrial left a patchwork of farms in pavilion and bathing area during the full
decline along the waterfront. The only moon rituals and festivities.' Other larger
time the river came into focus was during interventions include the new memorial to
the floods, where damage was widespread. Dr. Ambedkar, was completed in 2004. It is
used as a political device for the display of
Post-Colonial/Post independence: power, and also as a symbolic landscape
of social change, it stands close to the
Today, the Gomti has been interspersed bank but directly inaccessible from the
with agrarian and urban uses. There is river. Lucknow's architectural heritage
a varied pattern of land use, with the is most visible from the riverfront, and
shift from private elite waterfront to the is designated as a heritage zone in the
vernacular uses of everyday life. The Lucknow master plan. The effort of
poor and landless find the floodplains an beautification of the waterfront has been
easy place for temporary settlement. The not only prevalent in Lucknow but across
recreational needs of the contemporary the country.
public can be traced through new parks The Sabarmati Riverfront Development
and plazas. Gomti, though not highly in Ahmedabad, one main model of
associated with religion, still attracts beautification, is the main focus of this
religiosity. The shrines on the banks of thesis.
Lucknow and cremation Ghats, as well as
ghats for bathing are a few examples of
typologies translated onto the landscape.
The plethora of informal activities which
are common are kite flying, cricket,
21 Swati Nagpal, "The Gomti Riverfront
laundry, floodplain farming, and rag in Lucknow, India: Revitalization of a Cultural
picking. To address the middle income Heritage Landscape" Journal of Urban Design 14,
classes, recreational plazas, parks, and no. 4 (2009): 489-506.
45
 Image Source: Figure 44-46: "Sabarmati
Riverfront Development Integrated
Environmental Improvement and
Urban Revitalization" (Pdf, India
Urban Conference, Mysore, Nov 2011,
November 2011), .http://iuc2Oll.in/sites/
default/files/presentations/Sabarmati-
Riverfront-Developmentcomp.pdf.

IV.WASTE DISPOSAL
All rivers by the late 20th Century infrastructure and thus lead to the direct
were plagued by the problem of waste disposal of waste into the water. Also, the
disposal. Wastewater keeps ending up sacred rituals themselves bring a large
in drains that release untreated sewage number of pilgrims into the riverfronts
into the cities' rivers. In the beginning in India. The river is often seen lined
when people started to release waste with rotting flowers, coconuts, and
into the rivers, it seemed as if it were the other offerings which create a layer of
natural thing to do; however as people scum on the rivers' surface. Cremations
became disproportionately larger than create pollution, as ash is released into
the resources, there was a problem. The the water after each cremation ritual.
degradation led to riverfronts being Industrialization, Rotting animals, human
seen as dumping grounds. The waste, waste, and other pollutants generate 660
as industrialization occurred, became million gallons of sewage produced by
inorganic and non-bio-degradable leading cities where only a third is treated23
to massive environmental issues. Untreated water is still used for bathing,
drinking, and rituals. The river has become
"Inequity of water and sewage disposal backwaters, and open drains in cities that
infrastructure between rich and poor oncewere proud ofthe amenity.Thesewage
areas is another phenomenon rife influx, squatter settlements, and lack of
in Indian cities, with high-income urban infrastructure has led to completely
zones cornering most of the available forgotten landscapes, flood prone and
amenities" 22 lacking basic services. Development that
is appropriate can improve the quality of
The riverbeds and its' tributaries, known the city, and bring the city back to the river
as nallahs, are mostly occupied by lower (SRFD). Recently in the last few decades,
income settlements. These settlements do Indian agencies have been looking into the
not have formalized waste management issues of Indian rivers.
22 Keya Acharya, "How India's Cities Came 23 Dean Nelson, "Ganges Hit by Alarming
to Drown in Sewage and Waste' The Guardian, Pollution Levels During Kumbh Mela;' Telegraph.
August 1, 2012, sec. Environment, co.uk February 24, 2013.
46
 Figure 46: Sabarmati River after Development

V.PUBLIC/PRIVATE REDEVELOPMENT
Globally, riverfront redevelopment had The current Sabarmati Riverfront
occurred much before and changed the Development is a partnership between the
relationship of post-industrial riverfronts Ahmedabad Municipal Corporation, and
to thriving riverfront districts. Howeverthe HCP, an urban design and service firm. In
efforts of major riverfront redevelopment May of 1997, the Ahmedabad Municipal
in India are comparatively new. Corporation (AMC) founded the Sabarmati
"The multiple issues at play with riverfront Riverfront Development Corporation
redevelopment include governance, the Limited. (SRFDCL)
river itself, the city,the design and planning, One of the primary objectives of this
land use, integration and linkages"
4
redevelopment is to create infrastructure
The Sabarmati, in Ahmedabad, came to prevent waste disposal into the river.
under population pressure as the city of The project also seeks to make the banks
Ahmedabad expanded outwards. Private of the Sabarmati Public. It creates parks,
plots flanked the riverfront, and their promenades and gardens for recreation
and leisure. It also seeks to create a
backwards faced the river. It became
memorable identity for Ahmedabad. The
a sponge for urban waste, and had no project is also financially a partnership
connection to the public. In order to between public and private sources. The
address the waste issues, where cities development rights to a minimum of
originally had their back to the river, they reclaimed land will be auctioned to cover
have been now been redeveloping and the costs of the project.2s As the Sabarmati
returning to the waterfront. Rivers were is the river upon which this thesis is
neglected till the end of the 20th Century focused, it is important to elaborate upon
and did not provide city level recreation the objectives of this redevelopment as
or social infrastructure. The idea of the well as define its weaknesses.
development of the riverfront as an asset
is only being recently formalized in India.
24 Rao S. Mohan, "Sabarmati Riverfront
Development: An Alternate Perspective ' Journal
of Landscape Architecture no. 36 (2012): 70-73. 25 HCP, "Sabarmati Riverfront: Bringing
Life Back to the River.;' n.d.
47
 2.2: The Sabarmati River

AMA A :A
R T H

Image Source: Philip Baldeaus,The City of

Amadabath, 1672, https://encrypted-tbnO.gstatic.
com/images?q=tn:ANd9GcRsn5ucpkmuyA-9B3FIU
nibOgdo4THvpl99UbKMHUDaeQBmFx
Figure 47: Painting of Ahmedabad: Philips Baldeaus, 1672. A.D
Background: The Sabarmati
The following section will explore the has flowed for centuries. It's a shallow river
details of the Sabarmati riverfront basin with a low flow, and has never been known
and its subsequent redevelopment efforts. for its beauty. However, the river running
The old city of Ahmedabad is one of the 335 kms has been mentioned in the holy
earliest examples of a planned city. The city documents of the Vedas and Puranas, and
is developed byAhmed Shah in 1411 on the has a few sacred sites associated with its
banks of the Sabarmati. The selection of banks.27
the site for the new capital was influenced Sultan Ahmed Shah took to the Sabarmati
by the location of the Sabarmati. His river, because it was an open and spacious
criteria were flat land, plentiful water, and plain available in the immediate vicinity
a central location on the road connecting of the Sabarmati with plentiful water for
the Deccan and Northern India.26 utility at the time. The Bhadra fort was the
One main plus point was that the site first area to be built on the river banks,
was the only area on the river Sabarmati and from time to time other structures
that had steep banks and lay above the were added. The city from its very origins
flood level. The Bhadra fort was located was surrounded by a 10 meter high
on the cliff with the sharpest vertical wall with twelve gates to protect it from
drop towards the river. Similar to the outside invaders. The river functioned as
Lucknow riverfront, the area between a protective barrier. Due to the difficulty
the river and the fort in Ahmedabad was of crossing the river during the floods,
originally meant for elite use. Ahmed Shah the development mostly occurred on the
also located the city of Ahmedabad on the Eastern bank. In the Muhghal period, the
Sabarmati because of the availability of king and the Muslim officials occupied
water. The Sabarmati originates from the most of the city, leaving the outcasts to
Aravalli range known for its dryness in the occupy outside of the old city wall near to
summer. In 1411, there was sufficient flow the river.28
through the summer months for Ahmed
Shah to have chosen this site. Sabarmati 27 Majumdar Pratap, "Urban Riverside
Development" (C.E.P.T University, 1987), 28.
26 Kalpana R. Shah, "River as a Generator of 28 Kalpana R. Shah, "River as a Generator of
Environment. (C.E.P.T University, 1970), 117. Environment.:" 119.
48
 1410 & "17TH &
18TH
CENTURY

Figure 48: The growth of the City: Image Source : CEPT University

Also, during the Sultanate and Moghul city to slowly begin to occupy the West
times, the river banks were lined with Bank. In the meantime the area between
gardens adorned with flowering trees, and the railway station and the old city started
plants, used for royal families. The city developing, and by the end of the 19th
never had direct interaction due to the Century, the city had 27 textile mills3o, and
fortwall, but some of the gates that opened became known as the Manchester of the
up to the river established linkages, since East. 31
the city roads tended to run towards the The degradation of the Sabarmati can be
river ending at these gates. The splendor traced in parallel. Historically, the river was
of the Sultanate and Mughal times came the reason for the birth of the city. It was
to an end when Maratha rule took over. used for potable water, for protection, and
Ahmedabad was torn between the for religious purposes. As industrialization
Peshwas and the Gaekwad , two political occurred, the river started becoming a
factions that constantly struggled. As a dumping yard, and an open drain. The
result, the palaces, mansions, and roads cotton and printing industry also used it for
fell to disrepair, and the constant flooding industrial purposes. Industrial effluents
of the Sabarmati destroyed the gardens continued to be dumped into the river.
that originally lined it. Animal and human waste were deposited
In the initial British period from 1830- into the river. Furthermore, the building
184029, the land use pattern changed. of more bridges to the other side of the
The Shahibag area on the river-front was river, started to cause a rapid increase
chosen for British military residence in population on both banks creating
on the Eastern Bank. The arrival of the ecological pressure on the Sabarmati.
railways, 1864, created a major shift Improper sewage disposal was a result of
into industrialization. The industrial era increasing population. The government did
started with the establishment of the first not have adequate sewage infrastructure
spinning mill in 1859 within the fort wall and diverted it into the storm water line
area. The Ellis Bridge became the first
30 Ibid., 122.
bridge constructed and allowed for the 31 A.SRIVATHSAN, "Manchester of the East,"
29 Ibid. The Hindu, June 19,2006, sec. YOUNG.
49
 19TH
CENTURY CANT@BEN

'RY

Figure 49: The growth of the Ciyt; Image Source: CEPT University.

which was connected to the river. Since 60's, the western side started to grow
then, there had been less flow in the river, faster and Ashram Road, parallel to the
and serious ecological problems plagued riverfront, developed into a commercial
the river. Sabarmati was acknowledged zone. It was never however integrated
during flood season when it wreaked with the riverfront. Sabarmati remained
havoc. The city's population depended isolated without any connections to roads,
on the Sabarmati River and wells for gates, and civic places. 3
its water supply till 1891.32 Reservoirs The city tolerated the riverfront as
were constructed on the eastern bank backwaters. Moreover, with the rapid
where water was drawn from wells. The pace of urbanization and rural migration,
population grew, and so did the water use landless migrant workers started using the
leading to further degradation of the river. river-bed as free land. Since the riverfront
The Sabarmati naturally was a non- has no had no main governing authority, it
perennial river. It only had water during was a no-man's land. Squatter settlements
the monsoon months, and in most cases encroached upon the riverfront until
created a flood hazard. The town planning 1973, when the flood destroyed most
act of 1954 led to a development plan of the settlements. The government did
where 13 percent of the land including attempt to resettle them but the river
the river was kept as open space." Garden banks then were just occupied by another
spaces were demarcated but as time set of squatters. As a contrast, real estate
went on, these open spaces were given developers also viewed the river as a profit
to institutions such as universities and generator, and competed for property, not
hospitals for further development. The for aesthetics but more for micro climate
result was a lack of comprehensive strategy benefits such as cool winds during specific
for any riverfront development. With the seasons.
construction of additional bridges in the
32 Kalpana R. Shah, "River as a Generator of
Environment," 123.
33 Majumdar Pratap, "Urban Riverside
Development:' 32. 34 Ibid., 33.
50
 Image Source: Projkohn-31.jpg (JPEG Image,
460 x 650 Pixels) - Scaled (0%), accessed
May 23, 2013, http://workshopsabarmati.
files.wordpress.com/2008/12/profkohn-31.
jpg?w=460&h=650.

Figure 50 : Kohn: Trees of Accessibility

Redevelopment: The First Proposals
In order to address the issues of flow, Power Research Station, Khadakwasla for
sewage, and flooding, talk of large scale a feasibility report on the reclamation of
infrastructure for flood control, water land. On the basis of the technical study
supply and irrigation started in the 60's. done by CWPRS, a recommendation was
The construction of the Vasna Barrage made for the reclamation but keeping the
was to be completed in 1976, and the minimum width of the river to at least
completion of the Dharoi Dam, 1978, led 1600' for flood mitigation. The significance
to the beginnings of the efforts to enhance and scope of the project, led to a separate
riverside environment. corporation being established with the
Before these infrastructure projects were civic authority and the state government
even started, the first proposal for the with various disciplinary groups for
redevelopment of the Sabarmati was done consultation. The domino effect of Kohn's
by French Architect, Bernard Kohn. The plan, led to an effort that culminated in
scope of Kohn's plan was to develop both three different proposals in the span of
sides of the river into a linear park with two decades.
the land reclaimed from the riverbed.
To balance out the land use, high density 1. Technical Feasibility Study (1966)
2. The River Front Development Group Proposal -
housing and commercial centers were also RFDG (1976)
proposed. He visualized the development 3. National River Conservation Plan -
with a mix of commercial, recreational NRCP (1992)
and residential development along both 4. The Sabarmati River Front Development
36
banks of the river.3-Kohn had presented (SRFD)(1997)
it to the government, and as a result, a
The following section focuses on the SRFD
committee had been formed to study ways
Proposal. It illustrates the objectives, and
of enhancing the riverfront in 1963. This
and means of redevelopment as well as the
committee went to the central water and
criticisms that exist about the project
35 Pragya Prakash Srivastava, "Riverfront
Development in Indian Cities- Casestudy: 36 Environmental Planning Collaborative,
Sabarmati Riverfront Ahmedabad" (C.E.P.T Ahmedabad, Proposal for Sabarmati Riverfront
University, 2010), 26. Development, Ahmedabad [Text], 1998, 2.
51
 2.3: The Sabarmati Riverfront Development:

Figure51-53
Image Source: Corporation Limited,
HCP Design and Project Management
Pvt Ltd, Ahmedabad, "Sabarmati
Riverfront Development Integrated
Environmental Improvement and
Urban Revitalization" (Pdf, India
Urban Conference, Mysore, Nov 2011,
November 2011), http://uc2011.in/
sites/default/files/presentations/
Sabarmati-Riverfront-Development
comp.pdf.

52
 Catchment Area
under control

Ahmedabad

Sabarmati River

Narmada River

Figure S1 : zaoarmat i
INTRODUCTION

This section is structured as a photo essay

with a series of images that were either
taken from a Site visit in January of 2013
or from salient reports related to the SRFD.
Experiences are taken from spots that are
of the rich, the middle class, and the poor.
Through the narrative, the contradictions
become apparent, as well as the strengths
of the project. The purpose of this section
is to give the reader a background of the
current development as it exists today
through a narrative via captions. As a
conclusion to this section, the weaknesses
will be then elaborated upon in a critique
in the following section, 2.4.

53
 MAKING THE RIVERFRONT ACCESSIBLE TO THE PUB;

According to the proposal done by

Environmental Planning Collaborative, the
catalysts for the land use plan were as follows:
"... existing land uses along the river; extent,
location and configuration of reclaimed
land available; potential for development;
the structural road network and form of the
city; bridges proposed in the Ahmedabad
Development Plan and; the possibility of
providing adequate infrastructure.""
Primary purpose of the project is to provide
plenty public facilities and thus maximize the
city level benefits. The secondary objectives
were financial via setting up optimal revenue
potential.
(

37 Ibid., 29.

Landuse Plan
Residential Zone
Commercial Zone
Multi Use
Garden
Educational Zone
Open Space
Public Purpose Figure 54:: The Sabarmati Rivei Development:
Pedestrian Promenade Landuse Plan
54
STRENGTHENING THE TRANSPORTATION NETWORK OF THE CITY

-- Rad on Suio
Road a Underpnme
-. Roada River Edge

The road network that is proposed is meant to

reconnect and provide future flexibility for an
increase in vehicles. The CEPT Comprehensive
Environmental Assessment of the SRFD cites
that there is a "4-lane wide and 9km long
road along the entire length of the East bank,
a 4-lane wide and 7km long road on the West
bank and other new roads on both banks have
been proposed. Improvement in the secondary
and tertiary road network providing access to
the reclaimed areas is also proposed.""
Their hope is that the addition of these major
links will strengthen the current network of
the City as well as result in a more efficient
flow of traffic. However, some of these roads,
especially the ones at the river's edge, 21%,
cut off the existing city and may prove to cut
off pedestrians as well. CEPT's report also
states that the traffic is expected to increase
in and around the area leading to increase in
ambient air and noise pollution levels. 3

Figure54-55: QamarSheikh, 'Ahmedabad

and the Sabarmati:Criticismsand Lessons
Learnt"(HCP Ahmedabad, n.d.).

Figure 55 : The Sabarmati Riverfront 38 Ibid., 9.

Development: Road Network 39 Ibid., 124.
55
 FLOOD MANAGEMENT: CONSTRUCTION OF EMBANKMENTS

Figure 56: Typical Transverse Section

There has been reclamation of 162 ha of land."

The project has constructed embankments on
both sides of the river along the entire stretch. LA
It has created wide public promenades with
street parking facilities. These measures
are also taken for the elimination of the
flood hazard. After these walls are designed,
there is no longer threat of flooding. The low
lying areas in the city are protected and the
possibility in increase of riverbed slums is also
eradicated. These drawings belonging to HCP
have been redrawn and illustrate the focus on
infrastructural strategies that has led to this ~+4
modern model of riverfront development.

40 Ibid., 29.
Figure 57 Typical Plan
Figure56-60: Original Source: Sabarmati
Riverfront Development Corporation and
HCP Design and Project Management
PrivateLimited. Graphicaledits by Author.

upper embankment reclaimedland

h
lower emba ikment

Figure 58 : Land Section

56
 -- - -- ----------- -
- -- -- ----------

Figure 59: Typical Longitudinal Section

Figure 60: Under the Bridge Condition

57
 CREATE RIVERFRONT PARKS, PROMENADES, AND GHATS TO ENJOY THE WATER

PROMENADE OF JOY
The promenade that is both the
lower and upper embankment
can be seen in this image. The
Ahmedabad newspaper labels
it, the 'promenade of joy'. The
height of these embankments
were primarily said to be
dictated by flood mitigation
objectives.

Image Source: Sabarmati Riverfront

DevelopmentCorporationand HCP Design
and ProjectManagementPrivateLimited.
Amndacadiejyng r ve breezeat thenewy naguated Sabarmatdi Riverfront on Sunday
What resulted were these high
concrete walls that sometimes
appear cold, and relentlessly
plastered along the entire
stretch of the river.

Image Source: Sabarmati River

Front Development http://blog.
worldarchitecturenews.com/wp-content/
Figre 62 uploads/2012/11/540nov13.jpg.

The EPC Proposal states

that nearly 42.8 hectares of
parks and gardens have been
created for the public. Some
are expected to serve as city
level parks, and others are
more neighborhood parks. The
proposal sees these areas as
breathing spaces.

t Image Source: Author.Site Visit 2013.

58
Figure 65 : Temporary Event Space
Image Source: Author.Site Visit 2013.

The view from the Patang Hotel, highlights

the riverfront in a different light. It almost
seems as if was designed with the aerial view
in mind. The restaurant offers grand views to
the riverfront, and at the time the Sabarmati
Marathon was being staged, and people from
all walks were registering for the run along
the temporary event space set up on the upper
promenades on the rivers' edge.

The lower promenade which can be seen

below has several docks for participating
in five minute boat rides for a small price
affordable to all.

Image Source: Author.Site Visit 2013.

59
The high embankment walls Below, we see the Sunday
lower towards the Southern Market as it exists today,
extreme of the development adjusting to the construction
due to reduced flood risk. but with imminent relocation
This allows for a more fluid to a more formal spot along the
connection to the city above. riverfront.

Figure 69: The Sunday Market Temporarily Functioning Today Image Source: Author. Site Visit2013.
Figure 70: The Creation of Parks and Promenades
Image Source: Author.Site Visit 2013.

Above is an entry to the lower Below are two brothers, security guards that
promenade that is more monitor the construction and the promenades
monumental. It is a direct to make sure the youth of Ahmedabad behave.
connection from the park above One of them has to live in the makeshift shack
to the lower promenade below.. while the other goes home and brings him
food. They used to live along low income
settlements on the river bed itself which were
demolished.
Image Source: Author.Site Visit 2013.
 DEVELOPMENT AT THE COST OF LIVELIHOODS AND COMMUNITY

LAND USE AREA (Ha) AREA (%)

[I]ROADS 49.736 30.552

[I771
GARDENS
PROMENADE
41.454
9.800
25.463
6.020
IQ
RELOCATION SITES 15.482 9.510
INFORMAL MARKETS 5.859 3.600
COMMERCIAL AREAS (TO BE SOLD) 20.209 12.413
RESIDENTIAL (TO BE SOLD) 12.474 7.662
PUBLIC UTILITIES 0.765 0.470
EXTENTION OF PUBLIC FACILITIES 0.940 0.577
RESIDUAL / UNALLOCATED 6.080 3.740

TOTAL 162.799 100.00

Figure 72-73: QamarSheikh, "Ahmedabad

and the Sabarmati:Criticisms and Lessons The riverfront development
Learnt"(HCPAhmedabad,n.d.).
comes at the cost of the
livelihoods. It is important to
note that in the architects first
proposal in 1998, the slums
were resettled along the bank
itself in low income housing
noted above as relocation
sites, but due to governmental
pressures, the second iteration
resulted in their displacement
to farther sites resulting in a loss
of Community and Livelihoods.
The following section will give
a critical view this project via
an essay in order to suggest an
alternative cultural model that
will lift Ahmedabad beyond the
current Sabarmati Riverfront
Development.

Original Location of Slums

.. 40
Figure 73: 1998 Proposal with allocated
Slum Resettlement
resettlement sites along the riverbank
62
 -- --------
.......... ... .......
....
....
.................. - -------
......

igure Relocation Plan

63
 2. 3 The Sabarmati Riverfront Development: A Critique

The Sabarmati River Front Development sewage discharge points and routing sewage
project was undertaken to be an urban to newly-commissioned treatment plants
renewal and public improvement project. south of Vasna barrage.
It aims to take advantage of Ahmedabad's Diaphragm walls are built into the riverbed
historic yet neglected river, and turn it into a at both banks of the river at a depth of
theme generator for the ideal modern urban more than 10m, and retaining walls which
civic realm; in the developer's words, "a
are meant to protect low-lying areas from
vibrant and vital focus for the city."41
periodic flooding. The river is channelized
The birth of this project was in 1997, when to a constant width determined by the ideal
the Sabarmati Riverfront Development flood carrying capacity of the river. The
Corporation was formed by the Ahmedabad Sabarmati River has been in the recent past
Municipal Corporation. The construction ravaged by drought, and relatively dry. The
began in 2004. The projects major objectives first step in envisioning this project was to re
are to improve the environment and habitat imagine a different future.
conditions of the river and its adjacent areas. In the North of the city, the Narmada Canal
In order to do so, one of the major actions channels the water into the Sabarmati. It is
involved removing the squatter settlements retained in the river because of an existing
that lived along the river bed. barrage. Thus, the traditionally monsoon-fed
The primary purpose of the project is Sabarmati is able to hold and replenish water
to efficiently manage the river as an year round- thus enabling a public realm.
infrastructural element. Strategies include According to project briefs, the development
incorporating water management systems to encompasses both banks of the Sabarmati
minimize flooding in traditionally flood-prone for the length of 11.25 km. It creates 185
areas, and investing in sewage treatment hectares of reclaimed land by channeling the
infrastructure. The riverfront development riverbed to a constant width of 275 meters.
includes major interceptor sewer lines on Justified by the desire to reclaim the private
both banks of the river, capturing several
42 Pragya Prakash Srivastava, "Riverfront
41 SRDCL, "Sabarmati Riverfront -," Development in Indian Cities- Casestudy:
Sabarmati Riverfront, accessed May 22, 2013, Sabarmati Riverfront Ahmedabad;' 34.
http://www.sabarmatiriverfront.com/37/vision. 43 SRDCL, "Sabarmati Riverfront
64
 AMC is ready wt designs for
6 puks and gardis (tobe
AMC plu to g* d gre hNg alfg Sab
caled 'Wban Fostry and 0 me r* tns Spedes 6
Ecology park' under the SAbaed's first - di Am y 77 becterw for pwaks sad gises n2MkOf.amt
a.. mm..... dmsbomeU,
. ts 0 Slftmhk WOl*w
.eInId3 I '
Sabamati Rivefront project fts '~a,&peomtoft~mftftft ot.t..md..S~soM...d.ai..s.CmPhlS
dWUAin Vdoda..
.aiAMm mOfeto7.i.S~uumwI3se . We.nsAWvkdm.
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.

Sm"Uhb aflOwDOOMU 44w

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Vebdww
Ina
PMwsmd 16Te gro*n owve is not Only

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98,361
MSTPM st woulw ecOM a SeAO2.*"sPne pwk
1." SO 8,M00pbatseanver cs.ooem tots us..w. "
-o.sp WOrA sinaft oSo bw bo ronnut wh
and wW
details SbWAi
-tMi"a""n
oowaon wwft .speto
wmm"a.... view.
te..
Ove 18 365
-W -' "

Figure 75 : AMC plans to expand city's green lungs along the banks Web: http://www.skyscrapercitycom/
showthread.php?t=1107117&page=2,3

Ifluy JUu eU. VVU. ILy.// w Ww.

skyscrapercity.com/showthread.
Figure 76: The Sabarmati River through time: Google Imagery php?t=1107117&page=14
65
 river edge as a public asset, and real estate to keep them from moving away. The belief
driver, the project becomes the largest slum isthat the more a city focuses on history the
displacement force in the history of the city. more important their image will become,
Only after legal action against the developers, reaffirming to the residents, and attracting
were members of these communities given a investment.
provision for more permanent housing. The project is designed to maximize the use
Noted as an environmental improvement, of the reclaimed land for public purposes.
social upliftment, and urban rejuvenation The urban design and architecture of the
project that will renew Ahmedabad, one project involves a two-level continuous
must wonder, who's Ahmedabad? Granted, promenade on both sides of the river. Built
even though the riverfront project presents a above water level, the lower level serves
great opportunity to create a public edge to pedestrians and cyclists with access to the
the river, and restore the city's relationship riverfront. The upper promenade is being
with nature, the final outcome represents a built to host a variety of public buildings,
skewed image of a western utopia, formed cultural and educational institutions, public
by years of misconstruing first world ideals as parks and plazas, and a few areas for
the best possible solution for every problem. commercial development. Many new public
The project is really driven by the desire facilities will be built including relocating
to generate international interest and existing temporary markets.
investment via a unique identity and a The upper plaza is woven with fabrics of
skyline for the city. The paradox lies in that simulation, and raw referentiality. The more
Ahmedabad issteeped in a rich authentic and simulacrums are created, the more they
historic tradition and yet by using the past become part of the environment and less
as a reservoir for themes, the project relies unique. The shift happens from consumption
on simulacra, and becomes fundamentally of goods to the consumption of services.
inauthentic. Cities are engaged in forging The promenade is built around experience,
a distinctive image for itself, and creating and the production of symbols.Even though
an atmosphere for distinction that lures the intentions are to orient Ahmedabad's
people and as an investment. Also vision future towards one that considers resident's
acts as an anchor for the residents in order needs and responsible inclusive growth,
66
Image Source Figure 76:
Sabarmati River Front Development Corporation Limited, HCP
Design andProjectManagementPvt Ltd, Ahmedabad,"Sabarmati
Riverfront Development IntegratedEnvironmental Improvement
and Urban Revitalization" (Pdf, India Urban Conference, Mysore,
Nov 2011, November 2011), http://uc2011.in/sites/default/
files/presentations/Sabarmati-Riverfront-Developmentcomp.
pdf

the inclusion in itself is exclusive. Given By analyzing the publicity of the project,
that the project has been planned as a self- and looking at the reactions of the general
financing project, the sales of the reclaimed Ahmedabad public, conclusions can be
land are meant to generate revenue. These drawn as to what makes the city tick. One
plots will be bought by developers involved must look at the history of urban citizenship
in the making of a very specific type of real in Ahmedabad. It has a long history of violent
estate product. Commercial and retail space clashes between different religious groups
catering to the middle class will prevail and and in 2002; the communal riots were taken
at the same time pay for the development to the next level with lack of preventive action
of the riverfront, and its maintenance. Thus on the part of the Hindutva government.
an urban citizenship amongst the religious In spite of the anger and clamor against
majority is articulated. Hindu nationalism the government in allowing and perhaps
and identity and pride in entrepreneurial even encouraging the genocide, they were
Ahmedabad, had led the city to become a reelected. Thus to legitimize and reproduce
space of 'exclusionary citizenship along the the political power of this illiberal regime,
vectors of class and religion." they aggressively attempt to re-insert the
"The new city replaces the anomaly and city and region into the capitalist space-
46
delight of such places with a universal economy.
particular, a generic urbanism inflected This is done by city Imagineering, and place
only by applique. With components marketing through flagship architectural
reduced to a repetitive minimum, space and urban projects. Ever since 2005, the
is de particularized. Obsessed with the government in Ahmedabad has been trying
point of production and the point of to erase the blemishes, and make the people
sale, the new city is more than swarm forget the past, and look towards a better
of urban bits jettisoning a physical view future. They are bound up in rehabilitating
of the whole, sacrificing the idea of the the city's and region's image, following the
city as the site of community and human Hindutva-driven and State government
connection"4 5
Park: The New American City and the End of
44 Urbanizing Citizenship, sec. 34-54. Public Space (New York: Hill and Wang, 1992).
45 Michael Sorkin, Variations on a Theme 46 Urbanizing Citizenship.
67
 Image Source Figure 77-78: SabarmatiRiver FrontDevelopment
CorporationLimited, HCP Design and ProjectManagement Pvt
Ltd,Ahmedabad, "SabarmatiRiverfront Development Integrated
Environmental Improvement and Urban Revitalization" (Pdfj
India Urban Conference, Mysore, Nov 2011, November 2011),
http://iuc2011.in/sites/default/files/presentations/Sabarmati-
Riverfront-Development comp.pdf

supported program against Muslims in The city becomes a large heritage park. It
Gujrat. These practices have successfully features traditional built forms, recalling the
created a shift away from the city and region past. "It will unravel the varied facets of the
as aviolent and unsafe city, to avibrant space city and its history at a single destination.
of development. Part of the new image The project is about all 5 E's- environment,
making involves an emphasis on the cultural entertainment, events, education and
heritage and all things safe and friendly. It employment."
also displays the potential of the city as a The project has been conceptualized and
profitable place to invest, live and work in, designed on Indian ethos and traditions.
and an exciting place to visit. An article in the Through simulacra and zoning of specific
Times describes a portion of the Sabarmati activities, the park will showcase the blend
Riverfront as a stroll through time. Aheritage of tangible and intangible heritage.
park will be spread over twenty acres on As Michael Sorkin says in his book, Variations
either side of the river, showcasing the city on a Theme Park. "here is urban renewal
through the millennium. The article states: with a sinister twist..." By emphasizing and
recreating the heritage and traditional
A walk down the memory lane through cultural values of the city, it deceives the
Sultanate, Mughal, Maratha and Colonial public by putting forward a happy face
rules. while the first two zones will of familiarity, and doing away with the
capture history up to Independence, the fundamental realities. Representing both
third zone will focus on the Ahmedabad's a history, and a generic modernity, the
contribution to the Indian freedom Sabarmati Project essentially functions as an
movement. The fourth will focus on the advertisement. It takes advantage of its rich
modern era.48 heritage, and yet negates the very basis of
that authenticity by trying to meticulously
47 Keith Dinnie, City Branding: Theory emulate 'forward thinking'. By embracing the
and Cases (Houndmills, Basingstoke, Hampshire western ideal of the 'modern way of building
[England]; New York: Palgrave Macmillan, 2011), and city planning," it falls into a trap. The
106-111.
48 Ajay Umat, "Sunday Times: Banking on
design relies on the density of the traditional
Heritage," November 20, 2011. city, by assuming masses of people, and not
68
 T he second zone
Ahmedabad depicts
through thethe journeyand
Sultanate of
Mughal rules. The enclave will recreate the
aesthetical essence of the era known for
its fountains and gardens. Mughal gardens
with musical fountains will be a mainstay.

Ashawail to Kamavati
which will take
The
first zone
visitors through thepark
of the golden era of Ashawal
and Karnavati. Remains of temples and idols of 12th
and13th centuries excavated from riverbed will be
fmrotructed.

Colonia rule
depictthethe history
of third zone will
he Ahmedabad during Maratha
period and the colonial rule along with
the city's important role inthe Indian
freedom movement. Structures built on
British and Dutch styles of architecture
will be displayed.

mphitheaWre Wloffam
pen air theatre Amodel of city's
ufwill showcase r otwall
ingible and intangible showcasing 600
icets of heritage. The significant people who
iodern arena will be contributed in creating
quipped with latest the 600 years of living
?chnology. history of Ahmedabad.
Figure 80 : A Walk down the Memory Lane : East Riverfront Strategies http://lwww.skyscrapercity.com/showthread
php?t=1107117&page=7
69
 Figure 81: The original Sunday Market Figure 82 : The contemporary Sunday Market as it
functioned before the riverfront development.
Image Source Figure 80: Sabarmati River Front Development Image Source: http://www.flickr.com/photos-
CorporationLimited, HCP Design and ProjectManagementPvt adityatva/417280778/

in the strength of the place itself. The hard mile" on the Sabarmati river front with
cold surface of concrete retaining walls and numerous facilities that will make it the
massive boundaries create a dystopia for the cultural nerve center of the city. The cultural
individual, completely alienated from reality mile will have museums, exhibition centers,
beyond the walls. dancing floor, theatre, amphitheater,
The regulated and controlled river, urban galleries, and concert halls. Even a water
civic realm, and development around, will park has been proposed, along with floating
lead to a pleasure society and a substitute restaurants. Branding, commodification, and
for the democratic public realm. It isobvious pleasure are the keywords for Ahmedabad
that the most appealing 'isms' of urbanism today.49
have seeped in for those that need an image, The saleable built-up area on the riverfront
and a promise of a bright and safe future. will be calculated as a multiple of the area
of the footprint and the number of floors
The goal for acommon good, and a prescribed assigned to each of the plot shape. These
ideal state, promises to raise the quality of shapes are anywhere from a circle to
life and standard of living by creating better quadrilateral and squares and rectangles.
places to live. The emphasis on experience Some of the heights are up to 150 meters,
and high quality of life, be it authentic or and each plot has an assigned number of
simulated, is of utmost importance. In the floors, in order to mandate the developer
Savarmati Riverfront project, experience to build within a larger urban design vision
is commodified, and social interaction and for the skyline instead of building depending
cultural activity spelt out to a minute level on demand. This obsessive desire to build
of detail. a "authentic" skyline, is ironic because
Recent blog threads in skyscraper city that not only will demand be different in the
follow the Sabarmati project since its early Indian context, so will climate and building
construction phase have highlighted how materials. However as one can see, the
the people perceive the abundance of mentality of the decision makers are that
experiences. There seems to be something of claiming a birthright to a skewed western
for 'everyone.' ideal. According to officials:
The civic authority has planned a "cultural 49 Dinnie, City Branding.
70
Figure 83 : The status of the Sunday Market as effected by the Savarmati Riverfront Development.

Image Source: http://www.gujaribazaar.org/

"Any riverfront around the globe An example would be the Sunday Market
has a signature skyline and we that isreassigned from a temporary space to
want to ensure that Sabarmati has an assigned location along the promenade
one...After extensive travelling to walk. Also known formally as the Gujari
European countries and some south Bazaar, this six hundred year old trader-
east Asian countries, we wanted to organized market was established in 1414,
emulate some river redevelopment during Ahmedabad's inception.
plans in our city. Sabarmati deserves The Gujari Bazaar consists of more than 1200
this plan"50 regularand 1000ad-hoctradersandfunctions
as the backbone of Ahmedabad's informal
By stating that Sabarmati deserves this plan, sector. In turn, the informal sector comprises
it is clear that there is an assumption made approximately 75% of Ahmedabad's working
on what is 'good' for the city. This desire to population. Market traders sell everything
become a megacity has consequences that from sustenance items, affordable household
resonate across urban life. Other categories utensils, clothing and second-hand hardware
will soon form like ideal citizens, ideal tools to re-purposed waste, electronics and
professions, and ideal homes. The modern rare books. The bazaar operates as an open
citizen of the metropolis emerges as the ideal market each Sunday, providing livelihoods
and the squatters, who were displaced, are for an estimated 200,000 lower-income
now extinct from the reality of the project. residents through a complex regional chain
This is clearly not feasible since the informal of artisan-entrepreneurs, home workers,
economy in India is extremely powerful, mechanics, technicians and small traders.-5
and hawkers and squatters will never There are women traders, half of which
disappear. Informal urbanism is an ideal that identify within the lowest caste system
struggles to hold its ground in this riverfront called the Dalit's. Also, the market survived
development project. communal conflicts, and acted asan authentic
50 "AGeometric Model to Define Riverfront space of social and ethnic integration. The
Skyline" The Times Of India, accessed May 22,
2013, http://articles.timesofindia.indiatimes. 51 "Gujari Bazaar I A People's Market in
com/2010-09-06/ahmedabad/28232964_1_ Ahmedabad" Gujari Bazaar, accessed May 22,
srfdcl-riverfront-shapes. 2013, http://www.gujaribazaar.org/.
71
 market involved regional traditional craft being successful because of its loss of existing
persons, small entrepreneurs, and created customers and novelty. The authenticity will
links between traditional crafts and modern disappear as a result of being uprooted into
modes of production. Around one lakh people a simulacrum. The Sunday market, while it
depend on the market for their livelihood. attracts a few middle class citizens just for
The Sabarmati riverfront construction its novelty, is mostly attended by a migratory
work has reduced the market space by 35 population that are scavengers searching for
percent, and may soon be displaced. More knick knacks and basic items for a minimal
than 20,000 people are dependent in the cost. The siting of the Sunday market in its
chain between making, transporting, and original context was very accessible to the
the sale of goods in the market. They were poorer population, since their squatting
once spread over a square kilometer of communities were only a five to ten minute
the eastern bank, along the remains of the walk. With the Sunday market being located
historic city wall. Now they are sandwiched in the riverfront promenade, access will
between the existing buildings and the new not only be cutoff to that now displaced
concrete walls of the development at about population, but the upper middle class that
half their original size. Even though one can will actually use the riverfront the most will
see a reassigned location for the market in eventually stop attending the anesthetized
the project proposal, there are major doubts version of the Sunday market.
as to whether this market will continue to The social interactions, the banter, and the
function without its past strategic location. political and cultural exchange that occurs
The promise of water, sanitation, pavements on the street today is a unique attribute of
and lights, have not placated the traders who India. Even the squatter settlements that
are skeptical. were along the Sabarmati River Bank were
Ideally, the developers have written off the not initially provided with relocation plans.
problem of the hawkers by assuming thatthey Only after litigation, were they given the
will appreciate the shift from their 'shoddy' option of housing in areas far from their
location, into the hygienic modern canvas of means of livelihood. This led to the squatters
the riverfront. However what they look over eventually renting out their allotted
is that perhaps the Sunday market will stop housing, and moving to a different part of
72
Figure 84: A vision for a renewed Ahmedabad. Image Source Figure 80: Sabarmati River Front Development
CorporationLimited,HCP Design and ProjectManagementPvt.

the riverbank until forced out again. This only a few blocks away. Its years of unchecked
overarching idea of beautification driven by settling and assemblage of cultural heritage
the logic of modernization can be attributed monuments from Sultanate times, act as
to the idea of city branding. reminders of a blemished past, that the
The following quote from the SRDP government would benefit from forgetting.
(Sabarmati Riverfront Development Project) Thus the SRDP justifies leaving
website illustrates this utopian ideal. them out, by commodifying the sultanate
architecture into symbols within a newly
"It's like a vast dream that one lives. Waking simulated heritage park. The types of
up by the river, driving down the riverside; physical connections between the eastern
board meeting with vast blue vista in and western path, that would create a
the background and then a cruise across cohesive civic structure of a city, is completely
the water for a power lunch on the other missing. One can argue that the generic
bank...And then, a dinner on the floating
promenade with its high walls is welcome to
restaurant...in the middle of concrete and
all, but after specific real estate development
steel...that is the dream that city planners
are conjuring for apnu Amdavad" occurs it will act as a natural separator. In
the case of the Sabarmati project, this is the
Apnu Amdavad refers to a personal urban design of middle class imagination.
nickname that mostly the middle class Hindu It is their vision of how a modern urban
inhabitants of Ahmedabad have lovingly space should look like in order to become
given themselves to caricaturize their loyalty relevant. To be relevant, means to be part
to the city, and their dedication to the of the larger narrative of progress, and city
cultural meaning of place. This utopian ideal branding. This utopic perspective overlooks
belongs to a certain group of citizens. It is by population dynamics, religious tension, and
no means inclusive of all the population in poor pockets. It privileges certain citizenship
Ahmedabad, especially the Eastern side. The by making specific 'publics' stakeholders
eastern side plagued by communal riots in in the project, while asking the unwanted
2002, and marginalized due to its minority population to sacrifice their livelihoods for
Muslim community, will remain in stark the greater good.
contrast to the megacity that is developing
73
 Figure 85 : The new home tor the Sunday Market along the Uld city wall
Image Source: QamarSheikh, "Ahmedabadand the Sabarmati:Criticismsand Lessons Learnt"(HCP Ahmedabad,January2013.).

The solution is to decontextualize According to the master plans, the real

heritage, making it public property estate developments are contained within
and affirming to all citizens their stake a certain zone. Who is to say that in a few
in the national/state treasure.The decades it won't expand into the historical
logic is similar to what the Gujarat core? The simulacra will become reality, and
government used to surmount over a
the authentic, a fossil.
decade of troubles over rehabilitation
by introducing the city's strategic
Thus, the Sabarmati Redevelopment project
potential to be a node in the global runs a risk of manufacturing heritage. There
network of modern cities across however does remain a partial exception
the world, a utopia of accessibility, and this is the Gandhi Ashram that will be
participation, a shared sense of elaborated upon in the next chapter as an
enlightenment, and feeling of having example of how to modify the Sabarmati in
arrived; a greater good for everyone.s2 key places.
Currently, the narratives of the Sabarmati
The assumptions regarding how people Riverfront Development project re-imaged
should live, and the idealistic visions of a the city based on partially exclusionary
modern public realm, lead to a disjuncture. principles. It shifted the discourse away
The population inhabiting Ahmedabad as from the anti-Muslim rhetoric and violence
a whole is not able to accommodate these of politics, into a display of historical,
socio-economic changes that are being vibrant, multi-cultural and lively articulated
privileged by such projects. Even by bringing urbanism. The strenuous politics of denial
an immense amount of trade opportunities, has led to the exclusionary urban vision that
there is grave danger if unplanned growth assumes a greater good for all citizens, in
occurs and gentrification leads to the wiping order to rehabilitate Ahmedabad's image,
out of authenticity and specific ethnic groups and by extension Gujarat's image. Denying
in the eastern part of Ahmedabad. the deeply divided urban geographies of
52 Noopur Raval, "Sabarmati Riverfront religion, an urbanism of erasure and denial
Development Project: Megacities and Myths:' prevails. The future must confront the
4, accessed May 22, 013, http://www.
informal urbanisms of the excluded.
academia.edu/1471989/Sabarmati-Riverfront_
DevelopmentProjectvMegacities-andmyths. For those living in the lower rungs of society,
74
the mega-city status will further marginalize 1. Only remaining direct connection to the
inhabitantsofthatsocial status.Through place river
marketing, the government have successfully 2. Only naturally vegetated space fronting
countered the post-riot 'negative' images of the redevelopment
Ahmedabad, and rehabilitated the city as a 3. Only remaining pavilion that directly fronts
space of development. the river
How can one arrive at an alternative
cultural model? The Gandhi Ashram is an It's the one place that the visitor is
exception upstream of a truly authentic consciously forced to reconcile between past
site that remains an important civic space. and present. Gandhi had been in residence
By using the exception as inspiration, this here for twelve years. Named for the river
thesis will project how the largest remaining on which it sits, it was created with a dual
riverfront open space may be developed to mission. To serve as an institution that would
create a successful new model of riverfront carry on a search for truth and a platform to
development that is inclusive of the marginal bring together a group of workers committed
population, and remains a more authentic to non-violence who would help secure
site. freedom for India.
A postmodern Gandhian framework will be
generated as ideals for planning and design.
This framework will be then applied to a
downstream site along the river resulting in
a landscape that will decrease vulnerability
and increase civic awareness through an
integrative cultural model.
The Sabarmati Ashram is sanctified within
the landscape of the Sabarmati riverfront as
the only remaining private trust. It remains
an exception for the following reasons:

75
 CHAPTER 3: A CULTURAL DESIGN PRECEDENT: THE GANDHI ASHRAM:
2nd Analysis

I
Or

Gandhi Ashram by Gandian Terfs k

Correa's postmodern interpretition

Figure 86: The Gandhi Ashram : Precedent Analysis

76
r igure a / : I e dUd dLu As[ram: i cuiturai preceuent awong Lne 3aoarmau tuver
Image Source: The Gandhi Ashram. 23.3.35.06"N 723451.27E. Google Earth. 11.8.2000.. Dec 10,2012.
 A More Authentic Site: Figure 89: Hriday Kunj (Gandhi's Home) Image Source:James Wescoat
The Gandhi Ashram
The Conceptual Framework: Defining a and becomes fundamentally inauthentic.
new approach that sees the riverfront as The concrete and steel visions projected
a problematic space with heavy handed onto the current landscape ofthe Sabarmati
development, and speaks to creating an riverfront are leading to a inauthenticity
approach that deals with the new crises of and decreased sense of self identity as a
post 2002 Gujarat. whole.
A postmodern Gandhian framework
will be generated as ideals for planning Landscapes at once embody a particular
and design. This framework will be then way of seeing that is partial (in the sense
applied to a downstream site along the of representing various class, race, and/
river resulting in a landscape that will or gender interests) and yet that is open
decrease vulnerability and increase civic to (re)interpretation by others. As these
memories are formalized they become
awareness through an integrative neo-
vehicles for the production of cultural
Gandhian model. memory and heritage and are of utmost
importance for the intangible psychology
Methodology: of its inhabitants. s3

1. The Ashram: There must be an implementation and

a Architectural Significance : The restructuring of the riverfront type.
interpretation of historic structure and The Sabarmati Ashram which both
spaces and they way they are conserved. metaphorically and physically flanks a
b. Interpretation of place, and ideas symbol of an authentic past can be used
expressed in his time. as a means of distilling relevant ideals
for structuring today's riverfront. A post
There is a sacred simplicity to the Gandhi Gandhian framework will be generated as
Ashram and a beauty to Correa's post- ideals for planning and design.
modern reinterpretation that speaks of a
heritage of authenticity Using the past as a
53 Charles Correa, "The Public, the Private,
reservoir for themes, the current riverfront and the Sacred" Daedalus 118, no. 4 (1989):
development project relies on simulacra, 92-113.
78
Figure 90:The Sabarmati Ashram: A Figure 91 bimpicity in arcnitecture
Author. Site Visit January2013. Author. Site Visit January2013.

The literature review is conducted in two Gandhi's time in Ahmedabad and in the
steps. Firstly, a primary literature review is Sabarmati Ashram. This primary and
conducted by researching Gandhi's letters secondary literature review supports the
and correspondences for any relevance five Gandhian ideals related to design and
on his views on settlement, with a key built form that are formulated as a result
conclusion is drawn regarding his opinions of this temporal framework.
on cities through a series of diagrams.
Next, secondary literature review is done Introduction:
by going through a selection of biographies
and books written by others relevant to Ahmedabad has a scarred past. The
Gandhi's time in Ahmedabad and in the memories held by its social collectivities
Sabarmati Ashram. This primary and vary by caste, religion, and financial status.
secondary literature review supports the If one were to determine the strongest
five Gandhian ideals related to design and tides in its memory, it would have to
built form that are formulated as a result acknowledge its Gandhian past. Gandhi's
of this temporal framework. ideals on cities, villages and settlement
Guided by a vision of a sanctified landscape, are all embodied within the ashram in
of clean water and life space, the reclaimed Ahmedabad. The ashram, during Gandhi's
space of the city will be a vehicle to time had no boundaries, since its influence
develop consciousness of unity, create extended far past the confines of the site
a communal identity, and celebrate the itself. Today, the Ashram, though highly
diversity of the city. Key issues discussed respected, has ideals that are fading away
by Gandhi, both explicit and implicit in his in the public eye. Its walls are peeling,
statements are analyzed, and as a result a and the facilities slowly crusting. Gandhi's
more comprehensive conclusion is drawn ideals are respected, but frozen in time.
regarding his opinions on cities through a
series of diagrams. To some, Gandhi is outdated, and deemed
Next, secondary literature review is done out of fashion today in a fast paced world
by going through a selection of biographies of development. He is commemorated
and books written by others relevant to through his own Ashram and alongside
79
S..

0
*0*

The Sabarmati Ashram in History: (nal Site Plamn

41

4342

17
38

37

44 16

14

48 0
13

*4
46

52 47

.5
1

49
31

321 25
40

22

Figure 92: The Site Plan of the Original Ashram

80
Figure 93: A Peaceful Landscape
Figure92-96: Author. Site Visit 2013

81
 Image Source: Drawn by Author
1: Hriday Kunj: Gandhi's home
2: Gandhi Memorial Museum
3: Magan Niwas (Lodge)
4: Sanitary Block
5: Narmad Niwas (Lodge)
6: Store
7: Water Room
8: Nandini (Guest House)
9: Vinoba Mita Kutir (Cottage)
10: Udyog Mandir (Temple of Industry)
11: Upasana Mandir (Prayer Pavillion)
 Map: Key c: Only directconnection to the SabarmatiRiverfront

rigure 10u
Author. Site Visit January2013.

Author. Site VisitJanuary2013. Figure 10

83
 rigure IU4 : Lne pavion z
Author. Site Visit January2013.

the museum designed by Charles Correa Gandhi says,

housing Gandhi's writing and timeline of "Everyeducatedpersonshouldbemade
significance. Even so, the Gandhi Ashram, aware of the fact that the issues relating
and the museum are enclosed within to peaceful co-existence basically belong
a bubble; described by the layman as a to each citizen. So every person must be
trained to rise above communalpressures,
vehicle for escape from the world of chaos
religious loyalties,regionaland other
outside its walls. interests etc. Harmonious interpersonal
Ahmedabad has all along had authenticity relationship must be developed through
along the riverfront in the Gandhi ashram formal and informal education."
which was founded due to particular
reasons. These reasons will be explored on Once the individual is addressed, then
multiple levels of Gandhi's thinking; One, society can be modeled. The embodiment
on the macro level, defining the need for an of these ideals took the form of the
ashram, and two on a micro level, analyzing Sabarmati Ashram:
his choice of the Sabarmati Ashram. One
fundamental reason was to ignite change The Exception: Ashram as a microcosm
in the social behavior of the individual. of the city: Why Ahmedabad?
Gandhi dealt with conflict resolution with
a very thorough program. His philosophy To Gandhi, it was the birth of an ashram: A
of peace dealt with one individual at a time. place where man is inducted in vows. The
The literature review on this is extensive, Sabarmati Ashram, otherwise known as the
thus after a brief sampling the following Gandhi ashram, is located on the banks of
points are highlighted as necessary. In the river. Gandhi had been in residence here
Volume 81 of his collected works, he for twelve years, located four miles from the
constructs a program for the construction town hall. Sabarmati Ashram named for the
of complete independence by truthful and river on which it sits, was created with a dual
non-violent means. 5 4

mission. To serve as an institution that would

54 Mahatma Gandhi, "The Collected Works carry on a search for truth and a platform to
of Mahatma Gandhi(Electronic Book):' The Publications Division Government of India, 1999).
Collected Works of Mahatma Gandhi (New Delhi: Vol 81.3.
84
Figure 105 : A landscape of informal activities
Author. Site Visit January2013.

bring together a group of workers committed to Gandhi. It was famous for an incident
to non-violence who would help secure of extreme sacrifice. The Sabarmati has
freedom for India. During his time at the intangible heritage associated with it. It is
Ashram, Gandhi formed a school focusing said that in the east flows the Sabarmati that
on manual labor, agriculture, and literacy is gifted with a boon where its waters will
to help communities become self-sufficient. flow even in the summer and in Kaliyuga, an
Gandhi's ashram's relationship to the river era of havoc. Additionally, southward from
is an example of one of the only remaining the land of the ashram, on a riverbank was
locations where the river has remained an old temple, blessed as a place of victory
accessible perpendicularly, in the traditional over battle enemies in the war between
ghat form. the demons and the sages. The sage that
While at the Ashram, Gandhi formed a was the victor was Dadheechi who was an
school that focused on manual labour, embodiment of Upanishadic teachings that
agriculture, and literacy to advance his Gandhi practiced: Enjoy by renouncing. 11
efforts for self-sufficiency. By conceiving When Gandhi first went to the site there
such a vision Gandhi and his followers hoped were no roads leading up to it. The riverside
to foster a new social construct of truth and was broken and had many pitfalls. It was a
nonviolence that would help to revolutionize jungle, far away from the bustle of the city,
the existing pattern. Given that the viewpoint but near enough that it was connected by
of the majority held Gandhi as a staunch an hour (during his time) of travel. He liked
anti-urbanist, it is ironic that Gandhi chose the peace and the surrounding quiet nature.
to establish his ashram within a city. There At the time, on one side of the site was a
were essential reasons of him doing so. The prison, the Sabarmati Jail, and on the other a
resourcefulness of a city cannot be compared burning ghaat; A place for the burning of the
with the village. Early on Gandhi knew that dead. He remarked, "This is the right place
if he were to have his social movements be for our activities to carry on the search for
successful he needed to locate within a city.
So how did he choose Ahmedabad? 55 Chandravadan Chimanlal Mehta, The
Harijan Ashram on Sabarmati, Ahmedabad
The area where the Ashram is located has (Ahmedabad: Navajivan Publishing House, 1970).
a legend associated with it that appealed
85
 Figure 106: A Uirect Uonnection to the K1ver
Author. Site Visit January2013.

Truth and develop Fearlessness-for, on one The networks of a city were undeniably
side, are the iron bolts of the foreigners, invaluable for his agendas. 57
and on the other, thunderbolts of Mother The reason Gandhi chose Ahmedabad despite
Nature" 56 his public views are pragmatic. His expertise
The Satyagraha Ashram, later on named in the Guajarati language, culture and
Sabarmati Ashram, was based on the ideals wealth led to allies that would help support
of Truth and Non-Violence. The two-fold him in his movements. Communication
purpose was meant to secure freedom for and Publicity were the two main reasons
the country. The Ashram was to be a new he chose the city of Ahmedabad.5 1 At the
social township that would revolutionize time in 1915, when Gandhi chose the city,
the existing pattern of life. Its location and Ahmedabad was rapidly growing, and had
proximity to Ahmedabad was for very an air of insurgency planted within already.
particular reasons. He wanted Ahmedabad to During times of negotiations with labor
be a living example of his multiple agendas. organizations, Gandhi used the Sabarmati
These agendas included the freedom riverbed as a meeting point for daily public
movement, an end to untouchability, better meetings. It knew how to not cooperate with
relations between Hindus and Muslims, foreign political rulers if need be. Ahmedabad
cooperative labor relations, educated was steeped in resources including the
citizens with regards to moral and civic business community and other tightly woven
awareness, compassion for the poorest, full organizations, from where Gandhi drew his
employment and last but not least a clean support. He appreciated the city as a cultural
and safe city. He knew that the isolation center, and knew his own publications would
of a village would not help him achieve do well there. Ahmedabad was the center of
his goals for India. He needed to be heard, Gujarati culture. Ahmedabad was steeped in
and connected to a wealthy population. resources including the business community
He needed funding to run the ashram, and and other tightly woven organizations, from
conduct his experiments. In order to build where Gandhi drew his support.
institutions, Gandhi would seek out allies in
57 Dr. Tridip Shurud, Gandhi and his
the city.
relationship to Ahmedabad, In Person., Jan 2nd.
56 Ibid., 5. 58 Spodek, Ahmedabad, 23.
86
Zooming out and understanding Gandhi's such as spinning, weaving etc."
views on settlement will make clear the The villages had developed an ideal form of
paradoxes in his sentiment against cities. cooperative agriculture and industry in which
One must acknowledge his views on villages, there was no scope of spoliation of the poor
and then the criticism on the city can be by the rich. Production was for immediate
brought to light. By comparing his writings use and not for distant markets. Gandhi
on cities, villages, and settlement, and was an advocate of Prosperous agriculture,
secondary literature written about this topic, artistic and decentralized industries and
Gandhi as a planner, and urban designer can small-scale co-operative organization: His
be unveiled. views on the village settlement were utopian
It is on these four corner-stones of 'Simplicity, for he believed that it was the only way to
Non-Violence, Sanctity of Labour and Human secure India's true freedom.
Values,' that Gandhi builds his ideal economy The Gandhian Plan defined the unit as
of decentralized cottage industrialism the following: The unit may be a village
and self-sufficient Village Communities.s9 or a group of villages, within a radius, of
The small and extremely ancient Indian five miles, in other cases the unit of self-
Communities are based upon the communal sufficiency may extend to a district or even a
ownership of the land, upon a direct linking small province. These units are solely meant
up of manual agriculture and handicraft and for the necessities stripped of any luxuries.
upon a fixed form of the division of labor. Food, clothing and housing are key to these
They constitute self-sufficient productive units. For luxury and receiving articles of
entities, upon which production is carried comfort, Gandhi reverts back to the whole
on. Products are for the communities, and country, or a series of cities. He believes that
not seen as commodities. Land is commonly universalism and villagism can be practiced
tilled, and produce is divided among the simultaneously. The peasant is key to the
members of the community, while each Gandhian plan, and it is he who thrives
family carries on an ancillary occupation within the cottage factories and workshops
surrounding the fields.

59 Shriman Narayan, Principles of Gandhian

Planning, (Kitab Mahal, 1960). 60 Ibid.
87
 Gandhi's view of the village
This is his place of honor and pride. Gandhi's the village including a theatre, schools, and
economic and socio-political order is based public halls. It must have its own waterworks
on non-violence, democracy, justice and to ensure a clean and sanitary supply. He
simplicity. Gandhi was hugely inspired proposed doing this by having controlled
by Tolstoy and Ruskin's Unto this last. He wells, and tanks. Education is compulsory
believed that the last man should be the up until a certain basic point. Every activity
first concern, and the immediate needs and will be conducted in a co-operative basis.
requirements of the poorest and lowliest There will be no caste system, degrading
sections were of utmost importance. The last and marginalizing the untouchables. It was
must be the first, and the first the last, in the his idea of a perfect democracy based upon
6
scheme of establishing a socialistic society. individual freedom. 1
Self Sufficiency and Self Reliance was the key Gandhi's problems with the city are that
to individual and corporate non-violence. The rural people are forced to migrate into bigger
village institutions were emphasized because cities, and are uprooted from the soil and
they had a sense of social cohesion, intimate create problems in the urban areas. These
acquaintance, and mutual confidence. In problems are manifested in the shape of
order to get to the essence of Gandhi's views slums and pavement dwellers. The economic
on settlement, one must study both his ideas point of view suggests that it is cheaper to
on rural settlement, and urban settlement. absorb a person into a natural village setting
Though at first, Gandhi may appear to be than to rehabilitate him in a city. Gandhi's
anti-urban, he was quite the opposite, but for views of cities were especially degenerative
unique reasons.His idea of a village self-rule, due to the issues of sanitation and hygiene.
was one that would function as a complete He complains of the plight of society in urban
republic, and be independent of its neighbors areas due to their disregard for cleanliness
for its basic needs, but be interdependent in both physical and spiritual terms. Even
for certain others. It states that there would if there were clean roads, how would one
62
be a reserve for cattle, recreation areas clean the filth within?
for adults, and playgrounds for children. If
61 Ibid.
there is an excess of land, then useful crops 62 Mahatma Gandhi, "The Collected Works
can be grown. There will be civic services in of Mahatma Gandhi(Electronic Book).'
88
The morality of the people is in question, The plague is attributed to the inner city
and the crime, violence and theft within arrangements and lack of organization in
cities during his time were at a much greater the rural quarters. He makes a comparison
rate than today. Gandhi seems to correlate between the inner city and the cantonment
cities with a higher degree of sanitary and labels the cantonments as free of
problems due to crowded conditions and sanitary problems due to essentially its
basic numerical differences in population. urban design. The air in the cantonments is
At a speech at Mahomedan Association in pure because of the detached houses, wide
Surat, Gandhi said, "In every city there are roads and clean and sanitary habits of the
two divisions, the cantonment and the city residents. The inner city on the other hand
proper. The city mostly is a stinking den" 63 is where 90% of the population is and where
In 1917, the cities were unhygienic and the spit, dirt, urine and defecation layer the
divided between the cantonment, where streets. Until dirty habits are abolished, self-
military and British personnel would stay, rule or Swaraj cannot be achieved. The city
and the city proper, with mostly the middle though ridden with sanitary problems is of
to lower class demographics. Gandhi's ideal great importance to Gandhi. Control over
for urban living was the cantonment where cities, would mean control over national
it was free of disease and basic sanitary life. Gandhi says, "If we cannot regulate the
problems. He goes on to say, "It is very affairs of our cities, if our streets are not
significant that when the plague is working kept clean, if our homes are dilapidated
havoc in our rural quarters, cantonments as and if our roads are crooked, if we cannot
a rule remain free. The reasons are obvious. command the services of selfless citizens
In the cantonments the air is pure, houses for civic government, and those who are in
detached, roads are wide and clean and the charge of affairs are neglectful or selfish,
sanitary habits of the residents wholesome, how shall we claim larger powers? The way
whereas ours are as unhygienic as they well to national life lies through the cities. It is,
could be. Our closets are as filthy as hell."64 therefore, necessary to linger a little longer
on this subject" 65
63 Ibid., vols. 15, 111.
64 Ibid., vol. 16.44. 65 Ibid.
89
 Sanctity to Gandhi was a question of Gandhi's anti-industrialization views can
cleanliness. Even in the most sacred places in be prescribed to his stance that modern
Ahmedabad, the streets were dirty. Gandhi society is mainly selfish and competitive. He
said that the same dirt was to be seen even predicted that the natural resources of India
in the sanctuary, where the din and noise will be channeled to meet the needs of the
was very great. In such a place there should urban-industrial sector. This will lead to the
be perfect orderliness, peace, silence, diversion of forests, water, and resources to
gentleness and humility 6 . These ideals were the wealthy. Already the elite had stripped
his key desires for a sanctuary, one that he the natural resources of India, and caused
found mostly in the villages of India. environmental degradation. While the rural
and tribal communities were deprived of
Gandhi critique of the city: their rights of access and use, the modern
sector keeps moving aggressively to strip
"The true Indian civilization is in the Indian India of its resources. His view on the ideal
villages. The modern city civilization village settlement was the solution to the
you find in Europe and America, and in a problem of exploitation. By creating self-
handful of our cities which are copies of reliant village units, there would be local
the Western cities and which were builtfor self-reliance that could act as a model on a
the foreigner,and by him. But they cannot
national scale. His views of the ideal were
last. It is only the handicraft civilization
a clean and hygienic environment, where
that will endure and stand the test of time.
But it can do so only if we can correlate collective management of the resources of
the intellect with the hand.A Bombay or a nature would lead to an ideal scenario. On
Calcutta did not represent true India, but the level of the individual, Gandhi's ideal
it was the seven lakhs of villages that were of simplicity would be a more appropriate
spread throughout the country which were model than the modern lifestyle. Resource
67
real India" recycling, and the controlling of wants is
integral. An ecological program based on
Gandhian principles would focus on soil
66 Mahatma Gandhi, "The Collected Works maintenance, water conservation, recycling,
of Mahatma Gandhi(Electronic Book)."
67 Ibid., vol. 78.64.
90
and forest rights.68 over oneself has its basis in public health. In
During British rule, Gandhi was aware that regards to water he says "...We are generally
there was poor maintenance of irrigation very careless about it. If we were to be
tanks, and a lack of conservation of water sufficiently careful about air, water and food,
to augment the water table and reduce the plague would never make its appearance
brackishness. The relationship between man among us. Some parts of Ahmedabad have
and nature in Gandhian thought is that of been experiencing difficulties about water
symbiosis. Man should not dominate over during the last eight years. For these three
nature and appropriate nature to adjust it months, the whole city has been in difficulty
to a profit-driven agenda. Instead he should and we have assembled here to protest
work with nature, and find ways to use its against this to the Collector of Ahmedabad...
resources towards sustainable methods of from now on we must take up the effort to
development. secure water"69
Though Gandhi preferred the village Gandhi knew of the condition of the mills
model, he did want to influence the city and the living conditions in the surrounding
of Ahmedabad especially in terms of neighborhoods. The mills were also notorious
sanitation. Even though Gandhi left issues for releasing wastewater into the areas
in the administration of the municipality to of workers' housing and slums. Worker's
Vallabhai Patel, who was Gandhi's principal housing lacked proper sanitation, water
lieutenant in Ahmedabad, where he ran the supply and toilet facilities. When Vallabhai
Congress Party, sometimes he did intervene. Patel became elected councilor, he had two
One such event occurred where he chaired an goals, both inspired and backed by Gandhi.
Ahmedabad civic meeting on water supply at He wished to have Ahmedabad be healthy
which he called for improvements in urban and clean, with adequate facilities for water,
sanitation. Gandhi held sanitation, both drainage, sewerage, lighting and roads. 70
bodily and urban to levels of high priority. To a great extent, he did make a great leap
He believed that an aspect of Swaraj or rule towards this direction. He made sure that
68 Arne Kalland and Gerard Persoon, 69 Mahatma Gandhi, "The Collected Works
Environmental Movements in Asia (Routledge, of Mahatma Gandhi(Electronic Book)" vol. 16.100.
1999). 70 Spodek, Ahmedabad, 70.
91
 the drainage was adequate. He diverted in the houses of the workers-someday the
water from the Sabarmati to proper wells Municipality will be like this. And I will get
and purification facilities to augment the to see it. It is in the power of the citizens to
7
water supply throughout the walled city. achieve it.
Vallabhai was a staunch Gandhian and called
In this one account one can clearly tell
for self-reliance. He was Gandhi's general,
how the ideals of equity, cleanliness, and
in the sense that he had the congressional
education are important to Gandhi.
power to implement programs for urban
sanitation that Gandhi had imagined. He
Gandhi's Critiques
also believed in individual contributions
to the larger mission of cleanliness, as
Nehru critiqued Gandhi on multiple levels.
Gandhi believed. Gandhi's views on cities
He believed in the preservation of law
were transformed after his experiences in
and order, and saw the authority of the
Ahmedabad. He received loads of monetary
state as crucial to maintain peace. For
support from the businessmen of the city,
Gandhi, it was wholly nonviolence. Gandhi
and saw how the resources that were offered
was anti-technology and a staunch critic
within a city context were essential to his
of western civilization. He believed that
freedom movement. The work of Vallabhai
commercialization was a curse. He favored
in installing proper drainage and water
small scale cottage industries in order to
supply also uplifted Gandhi. A new vision
provide employment to the underprivileged
evolved where Gandhi was less critical and
masses, and solve the problem of poverty
more hopeful about the potential of cities:
and unemployment. Nehru on the other
The latrines of the city will be as clean as a hand was a supporter of western science
library; its pols will be a model of cleanliness; and technology. He supported heavy and
all of its children will be going to school; large scale industrialization and its power to
it's contagious diseases will be minimized; mold nature into human benefit.
there will not be divisions between labor and Ambedkar, another critic of Gandhi
owners, between high and low; the president strongly disagreed with him on the case of
of the Municipality should be able to sleep
71 Ibid., 69.
92
untouchability. It's their philosophies that He would not have minded if Muslims
were polarized and led to vast differences in were head of the government as long as
thinking. Gandhi is located on the spiritual they followed his views on brotherhood
end of the spectrum, and Ambedkar was and equality amongst all people. This to
modern. Ambedkar wanted to remove Ambedkar was conservative, reactionary
the Dalits from the Hindu community and and unrealistic. Gandhi said,
Gandhi wanted to eradicate untouchability "It is my desire that Ahmedabad should
from Hinduism. Gandhi always dealt with become a thousand times greater than
his approaches with a spiritual basis and a it is today and the prestige this city has
today should be greatly multiplied. It is
large moral incentive. For him, without the
a heterogeneous place. It is my function
spiritual underlay, politics would encourage
to bring about harmony among its varied
violence and conflict. elements. It is the function of us all. It is not
Ambedkar accepted conflict as inevitable on for us to accentuate distinctions; it could be
the basis of the understanding that society the work of class war enthusiasts. We should
was simply an agglomeration of socio- on our part plead with them to bear with a
economic groups, each with its own interests. single union."'
Conflicts would be resolved on the basis of
negotiation, bargaining and compromise. His belief in equity and communal unity
Thus politics to Ambedkar was an action- was something that his critics found naive.
reaction knee jerk reaction with superior Also, his opposition to machinery and his
power positions and bargaining power as commitment to the spinning wheel also
crucial factors. Morality was not the concern estranged Ambedkar. Similar to Nehru,
of the untouchables. It was a single -minded he believed that modern devices would
pursuit that change would have to come. end economic and social ills and liberate
Ambedkar and Nehru weren't the only two the lower orders of the Indian society, not
that saw Gandhi as imperfect. His constant Gandhi's ideals. Ambedkar believed that
'appeasement' of the Muslims endangered
72 Mahatma Gandhi, Collected Works
the interests of the Hindus. Gandhi was
(Publications Division, Ministry of Information
always in flavor of a united India and had no and Broadcasting, Government of India, 1976).
qualms about the Muslims or their interests. vol.63.405
93
 Gandhi's ideals would never liberate the "The light has gone out of our lives and there
individual, but rather the only thing that is darkness everywhere... the light that has
would, is culture. Culture is only transferred illuminated this country for these so many
years, will illuminate this country for many
when there is leisure, and Gandhi never
more years, and thousand years later that
believed in leisure. He acknowledged the
light will still be seen in the country and
danger of the lure of leisure, and believed the world will see it and will give solace to
that free time should be spent productively. innumerable hearts.""73
Ambedkar believed that by reducing the toils
of life, one would have time for culture which
is off utmost importance.
Gandhi believed in culture as truth. His ideals
went beyond all the critiques because of its
one strength, his innate ability to transcend
skepticism and question the status quo,
while still demanding respect. Even though
he has been criticized harshly, it's not to say
that human nature can't be transformative.
His life was highly contested and not immune
to attacks of those in power.
His critics included Nehru, Ambedkar, British,
and even Indian elites. Yet regardless of all
the controversy, there is one thing that
bound him to a larger meaning, his ability to
emanate hope. Nehru, after Gandhi's death
summed it up elegantly when he said,

73 All India Radio, "The Light Has Gone

Out of Our Lives" (New Delhi, January 30, 1948),
http://www.emersonkent.com/speeches/the_
light-hasgone.outofourlives.htm.
94
ao ra - Wr =L-a
& =A U r f= Uwt'Simememme ot7mmme
Figure 107: Mahatma Gandhi's Funeral Procession
Image Source: http://library.thinkquest.org/26523/mainfiles/death.htm

95
 Ideals for and I

In the following pages, these five

ideals will be traced through
Gandhi's Collected Works. The way of
arriving upon these ideals involved
doing keyword search hits through
Gandhi's online collected works for
the purpose of distilling his views on
cities and settlement.
The keywords were searched in pairs
also noted on the mind maps. After
this keyword search, these five ideals
were generated. Key related quotes
that contributed to this list can be
traced in the following pages.

Image Source Figure 80: Sabarmati River Front Development

CorporationLimited, HCPDesign and ProjectManagementPvt.

"Figure 108: Ideals for Planning and Design

96
 ----______
-__-
-......
......
--__-
......
... ........
........
. .......
...... -
.......
. ......

Gandhi's Ideals related to settlement,

landscape and Built Form to be applied
to the Sabarmati Riverfront: (See
Figures 1-5)

I. Sustainable:
Must be responsible in its use of natural
resources. Man and Nature must have a
symbiotic relationship.

II. Empowerment:
Empowering society, one individual
at a time. Leading to key institutional
partnerships of educational powerhouses
such as IIM, N.I.D, and CEPT and NGO's in
dealing with the public space allocated by
the riverfront.

III. Sanctuary:
Use the reclaimed center of the city to
develop consciousness of unity, and
diversity of the city.A clean city can inspire
a sanctified spirit:

IV.Equity:
Create a non-denominational space
irrespective of race, caste, or financial
status geared towards education,
commerce, and ecological landscapes for
the purposes of raising awareness and
capacity building.

V. Civic ness:
What's the new public sphere for modern
Ahmedabad?

97
 Figure 109: Mind Map 1: City and Sanitation

Keyword Search

City + Sanitation

NEO -GANDHIAN IDEALS:

1. Sustainable:

regulate
clean citie s model sanitation
command exp loitation cleanliness
civic squ eeze sanctify city
Ifwe canno t regulate the affairs But fo
r the last 150 years the trend ...lead the way in model
of our citie 3,i our streets are not has been for cities to exist sanitation. Let them, whether the State
kept clean, if our homes are only totofhsqueeze Wealth
e ge. Tw nt
help them or not, call inaspecialist and spend
money inimproving their sanitation so as to
dilapidated and I our roads are crooked, out of the villageS. Towns make it perfect. Cleanliness is next
ifwe cannot Command the services exist to exp loit the to godliness.' We can no more gain
of selfles s citizens for civic villages. God's blessings with an unclean body than
govemment, and those who are incharge of with an unclean mind. A clean body
affairs are negle ctful or selfish, how shal cannot reside inan unclean city.
we claim lar ger powers?
cantonment
city proper
stinking den
In every city there are tWo
divisions, cantonment
the
and the City proper. The city
mostly isastinking den...
98
............... ..............

Cantonements
organized life: Pure Air
abolish" Sanitary City
insanitation Wide Roads Unhygenic
health +wisdom| Detached Filthy
Ifwe are to live incities, Inthe cantonm ents the air is
if we are to live an
pure, houses detached, roads
organized life, i we are are wide and clean and the
to grow in health and
wisdom-we shall have to sanitary habits of the residents
get rid of insanitation wholesome, whereas ours are as
some day or other... unhygienic as they well could be. Our
ciosetsaeasfilthy as hell.

99
 Figure 110: City + Village: Mind Map 2

Keyword Search

City + Village

NEO -GANDHIAN IDEALS: Villages inspire a sanctified spirit:

Access to water and new institutions
focusing on communal identity and the
importance of spirit
II. Empowerment:

ABombay or aCalcutta did not

represent rue India, but itwas

True the seven lakhs of Correlate

villages that were spead Intellect
7 Lakhs Villages: throughout the country which

Real India we real India Hand

The true Indian civilization isin
the Indian villages. it isonly the
handicraft civilization that wii
endure and stand the test of time. But it
can do so only ifwe can correlate
the intellect with the hand.

100
The villages are not inhabited by Beaut
uncivilized people with no art and nothing
to show inlife. There
good is much Ar
beauty in the villages. There is Crafts
much art and there are industries that
the whole wrld knows about. Village
crafts have been appreciated
all over the world.

Heart
Villages
Unspoilt
I would ask you to ignore big
citieS ifyou would see the heart of
India. The big cities here are but poor
editions of your big cities. Therefore you
have to go to the villages and those
too not close to cities or to the railway
line, but unspoilt by them.

101
 Figure 111: City + Sanctuary: Mind Map 3

Keyword Search

an i Cy+Sanctuary
theland
'Aler securing prepare
youshould
a blueprint indicating
alltheproposed
NE0 -GANDHIAN IDEALS: halls for treatment
arrangements. The
I. Sustainable: beinthe centre
and experiment should
or in one corner.Theyshouldbe

U, Empowr surrounded by decent huts forthe

residence andchildren
of palients to
entrusted
grow
should
our cae. Thesanatorium fruit,
II. San tua y
......... grains and
flowers, food
IV Equity:4
Experiment vegetables. itshould cate sheds
have
ad roadsgood enough for vehicles.
Sanatorium also
It should a gymnasium,
have a
V. 'Civic ness: Gymnasium tank for bathing and other
sacred' Facilities f a c i I i t i e s . -

orderliness: Careful Air, water and grains am tte

chieknds offood.Airis free toall,buL
three
Ifit is
peace: Air itharms
polluted, our health. Dodors saythat
badairis moreharmful thanbadwater.
silence: WaterInhalati of badarishamfr by i and this
gentleness, Change change
weisometimes need
isthe reason
water.We are
humility of air Nexdcomes
generally very careless about it.if
Thestreets
of Kashi,
themost
sacred wewereto be suficienly careful air,
ahout
place
for theHindus, aredirty.
The water
and
food, theplague would
nevermake
samedirtwasto be seeneveninthe its appearance among us
where
sanctuary thedinandnoise
was
very
great
Insuch a place
there should be perfect
orderliness, peace, silence,
gentleness and humility.

102
 Use the reclaimed center of the city to
develop consciousness of unity, and
diversity of the city.

Nature Wherever wemay beif we

keep our places clean, itwill
Change have its impact on the
Man whole city. Let every
Violate man keep his own
house, his own heart
c I e a n.

Clean
Impact
Everyman
Heart
wemaybe,if we
wherever
keep our places dean, it
will have its impact on the
whole city. Let every
man keep his own
house, his own heart
c I e a n .

103
 Figure 112: City + Equity: Mind Map 4

Keyword Search
City + Equity

Create anon-denominational space irrespective of race, caste,

or financial status geared towards education, commerce, and
ecological landscapes for the purposes of raising awareness
and capacity building.
IV, Equity:

Reason:-
Educate
IPlead
Watersupply
......
There isnoearthly reason why the
Union
Union
Ahmedabadis should not be Accentuate
able to sweep and light their It isnot for us to accentuate
own streets, educate their distinctions; itcould bethe work
own children and look after their of class war enthusiasts. We should
sick and their waterSUpply on our part plead with them to bear
without hanging on to the with a single union.
G over n me n t.

Forget
Untouchability
Cleaning
Towns people should on the
other hand, forget that
there issuch athing as
untouchability and leam
the art of cleaning their
own and the city's drains

104
D Hearts
'Ifthen, our two
communities
live inharmony, we shall have
all that we want dropping into our
hands, so tosay. Toensure this, we
Mind must behave with no fear inour
Fearless hearts, and with a mind that is
ever the same.
................."...I.
...
This gathering reminds meof SouthEqual
Africa, where the Hindus, Parsis Service
and Muslims had become
one.i shall, therefore, tell you inbrief
that I returned to India with
the desire to render equal
service to both the communities,
Hindus and Muslims.

Heterogeneous
Harmony
Elements
t ismyfunction to bring
about
iarmony among its varied
eI e m e n t s .

105
 .............
.........

Figure 113: City + Ahmedabad. Mind Map 5

Keyword Search

City+Ahmedabad

NE0 -GANDHIAN IDEALS:

Gandhi was a designer and he
had pragmatic intentions ineach
of his actions. His primary
concen with cities were that of
improved sanitary conditions,
and beautification as a way of
value increase.
v. Civic ness: I donot want hmeaba
o "fto """
gsoto Ahmedabad:
Ahmedabad i may
go ifI I should Collect
be taken o* to plcOMud
* to* Funds
fromwhere we hope
collect funds.

Wealth -Ahmedabad happens to be

Intelligence my permanent
headquarters and has so
much more of wealth, Parks
Venture shrewdness, intelligence,
business activity and a Riches
spirit of venture Beautification
Wealth
"could we not have small children's
parks in every locality in
Ahmedabad? could not the roads be
broadened? ifthere issocial cooperation
between all citizens and iftherich regard
the entire city as their own and
spend their riches on beautifying
it They should also realize that wealth
spent inthis way begets wealth."

106
iftheroads in Ahmedabad
are widened theadjoiningland
will rise in value. Inaddition
to
this, isaneconomic gain
there
from
follows
which of
health
improved
the peopleand the resulting
increase intheir vitality and
their life-span

Desire Economic Gain National

Prestige Value Life
Multipied Vitality Cities
The way to
national life lies
through the
c i t i e s

-t is my desire that
Ahmedabad become
should
a thousand times
greater than it istoday
andtheprestige this
cityhas
todayshouldbe greatly
m ul t i pl ie d .

107
 3.2: GANDHI AND CO] INTERPRETATION

THE MUSEUM

Figure 114: Site Plan: Gandhi and Correa

108
. .......
...........
...... .....
....
.....
............ .....
......

1: Hriday Kunj: Gandhi's home

2: Gandhi Memorial Museum
3: Magan Niwas (Lodge)
4: Sanitary Block
5: Narmad Niwas (Lodge)
6: Store
7: Water Room
8: Nandini (Guest House)
9: Vinoba Mita Kutir (Cottage)
10: Udyog Mandir (Temple of Industry)
11: Upasana Mandir (Prayer Pavillion)

109
 Figure 115 :The Gancdli SmaraK sangranalaya Image Source:James Wescoat
Gandhi Ashram in Correa's Perspective Approaching the Museum
The Gandhi Smarak Sangrahalaya was The entry to the museum ismarked by various
designed and built during 1958-1963. thresholds. Vehicular entry is prohibited
Designed by Charles Correa, this museum by virtue of a narrow indirect entry. When
has now become a part of the Sabarmati one enters the side of the Ashram with the
Ashram premises. The client for this project museum, there is a slight rise in ground
was the Sabarmati Ashram Trust who level which is paved parking. Most people
had asked Correa to design a memorial take public transportation to the site of the
museum, and a study center in 1958. This Gandhi Ashram given that most often they
museum was to function as archival facility are tourists. The first impression one has
housing around 30,000 letters writing to is not of the museum itself, but rather of
and by Gandhi, photographs and documents the elements of the old Sabarmati Ashram.
including several hundred volumes edited by There is a long view vista to the waterfront
his secretary Mahadevbhai Desai. 74 and the ashram on the right, since a pathway
lined with trees takes the visitor to the entry
The memorial museum is built in honor of the museum which lies on the middle of
of Mahatma Gandhi to commemorate the the path on the left.
Sabarmati Ashram as the site that launched
India's freedom movement. Inaugurated Spatial Elements
in 1963 by the Prime Minister of India,
Jawaharlal Nehru, the museum is a narrative Charles Correa used the same materials as
through his life. used in the ashram for the construction of
the museum. He extracted the essence of
openness from the Ashram, and embedded
it onto the spatial layout of the new museum.
Tiled roofs, wooden doors, stone floors, and
brick walls come together in an arrangement
74 Dave, Malay, "Layering as a Design that is open on four sides. The lack of
Notion in Architecture: a Study of the Museums in windows made of glass, and other modern
Ahmedabad and Jaipur by Charles Correa." (C.E.P.T
technology, makes it a simple yet profound
University, 2003).
interpretation.
110
 Figure 116: The Gandhi Smarak Sangrahalaya : Site Plan
Image Source: Charles CorreaFoundation.Redrawn by Author.

INTERPRETATION: GANDHI'S ADVOCACY FOR THE VILLAGE

1. A CENTRAL COURT:. A MEANDERING PATH LEADING TO THE WATER COURT

2. MICROCLIMACTIC STRATEGY: AN OPENNESS TOWARDS THE RIVER

3. INTEGRATION OF NATURE AND BUILT FORM

111
 Figure 117: Tne courtyaras witnm tne museum Image Source:Author.Site Visit2013.

The tiled roofs combine to mimic the

rooftops of the village, and are grouped in a
pattern that recalls the Sabarmati Ashram's
meandering pathways.
The village always had a central meeting
point, whether it isat achowk, an intersection
of main streets, or at the pond, or common
well. Similarly, the meandering path of the
museum draws the visitor in to the centrality
of the water court.
Nature and built form are well integrated Image Source:Author.Site Visit 2013.

with nature being enclosed within the

courtyards. All the courtyards are at a lower
level, without the base plinth, and are
textured by water, pebbles, and vegetation.
The eye follows the continuous open spaces
created by these open modules, and scans
the nature beyond, including the Sabarmati
from various views.

A Waterfront Project:

The project is a waterfront project for the

main reason, that it takes into consideration
the micro-climactic strategies into its
layout. The uniform distribution of courts,
and the concentration of enclosed spaces
orthwest and openness towards the river,
demonstrates its waterfront strategy. The
organization and placement of the courts,
112
 Image Source: Author. Site Visit 2013.

semi-open and enclosed spaces, is related to the roof without any vertical elements. The
the river. Along the river side, the openness is human scale of the museum is evident in its
maintained so the breeze can be captured.75 proportioning, and rectangular framing of
Since open to sky courts, and semi open the views.
circulation and exhibition spaces are This language of designing, of openness, is
organized around the water court, there is suggested by Mahatma Gandhi when he
continuity in the depth of field for vision. says,
The nature of the original Gandhi Ashram
pervades the museum by indirect views that " / do not want my house to be walled on all
are seen framed by the modularity of each sides and my windows to be stuffed. / want
pavilion. Gandhi's advocacy for the village the cultures of al lands to be blown about
my house as freely as possible. But i refuse to
inspired Correa. He made sure that the sky, 76
be blown off my feet by any of them."
and parts of nature are visible at all times
through the museum. This way the visitors
Correa's memorial in Ahmedabad is an
feel as if they are walking through the
attempt to interpret a Gandhian architecture.
traditional village where life is both inside
The simplicity of the formal quality of the
and outside. These square modules are 6m
museum evokes the beliefs that Gandhi
X 6m, and have three types: Enclosed, semi-
had about settlement. The architecture
open, and voids in the form of open-courts.
embodies a sense of ambiguity, one that
These modules are defined in space by the
parallels a phase of uncertainty in India.
micro environmental qualities. If a module
The traditional systems and rapid pressures
receives natural light, it remains open
of modernization created conflict in the
without a roof or vertical walls. However, if
built form. Correa expressed the ambiguity
a module is to hold an exhibition, it becomes
through the qualities of the museum, one of
entirely enclosed by roof and vertical walls.
his projects in the post-independence time
The modules, which act as a transition from
period. The search for an Indian identity is
closed to open spaces, are only covered by
clear in his subtleties.
75 Vivek Mistry, "Giving Identity to Built 76 Mahatma Gandhi, "The Collected Works
Form through Courts- Studying the Works of of Mahatma Gandhi(Electronic Book)," vol. 6.pg
Charles Correa" (C.E.P.T University, n.d.). 170.
113
 dome.mitedu/bitstream/handle/1721.3/57991/149603.cp.jpg?
sequence=1.

Flexibility and Incremental Growth is an

important part of the design.
Movement is an important aspect of the
museum. The paths taking the visitor from
open to enclosed spaces,from darkerto lighter
spaces, from exhibition to reflective spaces
are layered creating a comprehensive spatial
experience. The use of landscape and nature
within the building creates contemplative
courtyards that act as interfaces between
the outside and inside. The Hriday Kunj, or Figure 121: Clusters of'Huts'
Gandhi's house, has the following three Image Source: Peter Serenyi, Gandhi Memorial Museum,
accessed May 23, 2013, http://dome.mitedu/bitstream/
elements: the verandah, the colonnade, and handle/1721.3/57999/149605_cp.jpg?sequence=1.
the courtyard. These characteristics have
been reinterpreted in the building of the
Gandhi Smarak Sangrahalaya. The central
Image Source: Peter Serenyi, Gandhi Memorial Museum,
courtyard is an organizing core. Similarly, in accessed May 23, 2013, http://dome.mitedu/bitstream/
the Hriday Kunj, the spaces are organized handle/1721.3/57976/14960.cp.jpg?sequence=1.
around the courtyard. The overall Ashram,
composed of a series of huts clustered in
functional similarity, is also recalled in the
organization of the museum. The single roof
structure houses four distinct clusters, and
a series of pathways moving through them
centered around a water court.
The sequence of events that the visitor goes
through imitates the sequence of the Hriday
Kunj. One enters averandah space in Gandhi's
home, and is greeted by a courtyard. In the
museum, one enters semi-wide open space
114
 Image Source: Author. Site Visit 2013.

created by the congregation of several semi-

open modules, and is greeted by the water
court, which is centralized and open to sky.
In the Hriday Kunj the enclosed rooms are
organized around the circulation space, and
similarly in the museum the circulation spine
leads to the closed rooms. The closed rooms
in the museum are fragmented and reached
by meandering paths that takes the visitor
through various shades of light. Whether,
its light shining through the open to sky
modules, or reflected by water, the play of
shade and light enhances the experience
greatly.
Charles Correa reinterpreted Gandhi by using
the same materials as used in his Ashram. He
used white plastered brick walls, Kota stone,
wooden doors, windows and roofs as well as
pitched roofs covered with Mangalore tiles.
White colored wooden louvers are used in
the entire museum. Colored white to evoke
simplicity, the walls are similar to those of
the Hriday Kunj.

115
 Figure 124: An Architecture of V Image Source:Author.Site Visit 2013.

Conclusions

Thus, it can be derived that Correa

reinterpreted Gandhi on an architectural
scale, with the waterfront being a key
generator of spatial organization.
He worked with site and nature, by creating
courtyards that controlled the nature
found in the Ashram. He used planes,
vertical and horizontal to frame views to
the waterfront, and guide the visitor's
movements. His concern for appropriate
materials, technology, and scale reveal a
post-independence Gandhian architecture.
Correa interpreted Gandhi through an
architectural scale. The qualities reflect a
sense of openness and freedom.
Correa interpreted Gandhi's advocacy for
the village through a postmodern lens
interpreting it through civic space. This thesis
takes the stance that it can be re-interpreted
again on an urban scale downstream. The
following section will describe the site
chosen to be appropriated. This site will be
a microcosm of what the city ought to be
through its accessibility, and inclusiveness.
By appropriating this area, this thesis
proposes an area that will be central for the
expressions of the values missing elsewhere.

116
 Image Source: Author. Site Visit 2013.

Image Source: commons.wikimedia.org

Museum as an homage to Gandhi

117
 CHAPTER 4: SITE INTERPRETATION AND ANALYSIS

IZ-

2.. THNPA
. .DHI -

op-.

Figure 127: A Downstream Opportunity: Selection of the Site Image Source: Author

118
 4.1. SITE HISTORY AND LEGACY
4.2. APPROACHING THE SITE
4.3. ACCESSING THE SITE
4.4. MOVING THROUGH THE SITE

Figure 128: Public Transit Systems Available

Image Source: Author
119
 4.1: Site History and Legacy
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Introduction
The site's history dates back to the Mughal El

era where two monuments can be found on

the site including a Mosque, and aTomb from
the 1500's." Next, in late 1800's, the Calico
Mills were founded on this site and became
one of the most modern trendsetters of
the Indian textile era. In the early 1900's,
Gandhi, worked with the owner of the
Calico Mills, Ambalal Sarabhai, to maintain
labor harmony and solve issues related to
workers' discontent. Ambalal, in return,
helped fund Gandhi's freedom movement
- with the profits of the mills.78 Since the
- 1980's, the mills have shut down. Today,
though the mills have been abandoned, and
remain open for development. For historical
research, literature review was conducted
and newspaper articles were consulted for
determining the Calico Mills' contemporary
heritage importance.

77 Gazetteer of the Bombay Presidency:

40 A
Ahmedabad (Government Central Press, 1879),
-. 290.
78 Paul John and Kevin Antao, "Calico
Chimney Would Hold City's Heritage High;' The
Times Of India, accessed April 5, 2013, http:// Irmage Source: CEP University Scans. a
articles.timesofindia.indiatimes.com/2010-04-27/ a
ahmedabad/28138226_1_bakeri-chimney-world- Figure 129 : A Map from the British Era: Two I on Site
120 heritage-city-status.
 I

too*
4

raz 4

The Mughal Heritage

oo~
4 'F

9
The two monuments from the 1500's are IdW

*
the Baba Lului Mosque and Mir AbuTurab's
tomb. The Baba Lului Mosque which will . *

be later shown in photographs was built in

1560 by Baba Lului, a pearl merchant. Mir
Abu Turab's tomb was built in the late 16th #-
9* -I
* ""* 25" "* *,
* f0
Century. He was a nobleman of power, and -S10 I

had much to do with Akbar's regime. in A..

Gujarat from 1573-1583. According to the ~u9w

Gazetteer of the Bombay Presidency, Abu

Turab was the chief of the Mecca Caravan,
*
and had brought back a stone with the mark
9
of the prophet's foot which was then buried
on this site. There was a building erected over 9

it which became an attraction for pilgrims.

However in the 18th Century, the unrest
caused this area, at the time known as the *, I
*
outskirts, to be unsafe. The stone was taken ,
away, and moved elsewhere. 79 He was still U U

buried here in the tomb. Today, both these ",

S
I
monuments are ASI protected but not in the
public consciousness, especially the tomb '9

of Mir Abu Turab. As it remains encroached

upon and surrounded by the vast abandoned
mill lands.
*d

79 Gazetteer of the Bombay Presidency, 291. a IL0

121
 The Calico Mills: A legacy of an Industrial Heritage

122
Figure 131 : The Calico Mills Demolisnea: Leaving Denina an important inaustriai rootprilt. m
123
 TODAY'S LANDSCAPE

124
HISTORICAL INDUSTRIAL PLAN

125
 Calico+clothin+ad.bmp http://4.bp.blogspotcom/
Nx6uboLAXF4/Rx2RO6NpnrI/AAAAAAAAAAU/
K88hwEHGB8/s1600/calico+clothin+ad.bmp.
Figure 134: The Calico Sar snop
The Downstream Site: Historical Perspective
Ahmedabad is amongst the ten largest Ahmedabad's first millowner was
cities of India, with a population of 4.4 Ranchhodlal Chhotalal, and he was also
million. The city grew with development chairman of the AMC, Ahmedabad Municipal
of textile industries in India, and provided Corporation. Next, with the help of Vikram
employment to more than 50,000 workers. Sarabhai, who was the son of the Calico
Due to the industry shifting to Mumbai, the Mills owner, Ambalal Sarabhai, the IIM was
textile industry declined. Mills were shut brought to Ahmedabad, designed by Louis
down in the early 80's which created a large Kahn. Almost all the educational institutions
rate of unemployment for the city. Currently are built on land owned by him.
many of these mills are under litigations.
1.7% of the total Ahmedabad Municipal Calico Mills:
Corporation is closed mill lands located
around the walled city. With a high potential Calico Mills was at one point a symbol
for development, re-use of the compounds of the industrial splendor of not only
could provide employment in commercial Ahmedabad, but Gujarat as well. Originally
or small scale industrial sectors. This land known as Ahmedabad Manufacturing and
could also be used for providing public open Calico Printing Mills Company Limited,
spaces, since the walled city is very densely it was popularly known as the Calico
built and is in need of open space. The Calico Mills. Established by a Sheth Karamchand
Mill is situated in a prime location on the Premchand in 1880, it was one of the earliest
end of Sardar Bridge and at the edge of the textile mills in the city. Later on the mills came
Sabarmati River. under the ownership of Ambalal Sarabhai. It
Sultan Ahmed Shah might have founded is then that it became the first Indian mill to
Ahmedabad, but it was the mill owners manufacture cotton sewing thread, and later
or mahajans that gave it is modern on synthetic sewing thread. "
incarnation. Textile mill owners were not Ahmedabad' The Times Of India, accessed May
just businessmen, but they were rather 23, 2013, http://articles.timesofindia.indiatimes.
com/2011-07-04/ahmedabad/29735322_1_mill-
visionaries that used their resources to bring owners-ranchhodlal-chhotalal-mahajans.
Ahmedabad its civic powerhouses.o 81 ("Calico Mills Passes into History for
80 "Mahajans Gave Birth to New Rs270 Crore:: DNA")
126
 Image Source: Mahatma.jpg accessed
May 23, 2013, http://ndiansaga.com/
history/images/mahatma.jpg.

Figure 135 : Gandhi appeasing the Calico

Ecologically, the main textile unit was fueled advised the workers to go on strike. The strike
by natural gas, and was conscious about began and Gandhi addressed the workers
its waste. It had its own primary effluent everyday on the banks of the Sabarmati River.
processing plant. Coupled with the shifting Ambalal Sarabhai's sister, Anasuya Behn,
of the textile industry to Mumbai, the Calico was one of the main lieutenants of Gandhi
Mills had to disintegrate due to financial in his struggle. After some days, the workers
troubles and eventual liquidation. began the sign of weariness. Inthis situation,
Gandhi decided to go on fast to strengthen
Gandhi and the Calico Mill Workers: their resolve. Fast, however, had the effect
of putting pressure on the mill owners and
In the 30's, Gandhi then turned his attention they decided the whole issue to a tribunal.
to the mill workers of Ahmedabad. A dispute The strike was withdrawn and tribunal later
arose between the mill owners and the awarded 35% increase the workers had
workers over the question of a plague bonus. demanded.83
The employers wanted to withdraw the Ahmedabad's image of mill workers with
money being assigned once the epidemic tiffin boxes tied to their bicycles riding
had passed, but the workers insisted its' stay towards the city at the crack of sirens was
trying to make money. The British collector somehow forgotten. Soon one mill after the
who feared a showdown requested Gandhi other fell like a pack of cards.
to bring about a compromise.Ambalal Even till this day the people of Ahmedabad
Sarabhai, a leading mill owner was a friend recall that the first neon sign of the city
of Gandhi. 2 reading "Calico' and the first neon clock that
Gandhi persuaded the mill owners and was displayed at the mill. The neon signs
the workers to negotiate. The mill owners were visible from Ellis Bridge back then.
offered a 20% bonus and cautioned against Ambalal Sarabhai's philanthropy helped
disagreement with threats of dismissal. Mahatma Gandhi establish his first ashram,
Gandhi, upset by the breach in agreement
83 "Non-Cooperation: Gandhi and
Ahmedabad;' Indiansaga, accessed May 23, 2013,
82 Ved Mehta, Mahatma Gandhi and His http://indiansaga.com/history/non-cooperation_
Apostles (Yale University Press, 1993). ahmedabad.html.
127
 along with helping fund his experiments with Sarabhai and his sister Gira Sarabhai in the
the untouchables. 84 But owing to financial large industrial house of Calico. 86
problems, the mill went into liquidation The Calico Mills used to do fine reproductions
in 1982. Before the downturn, affluent of choice textile pieces on cloth housed in
industrialists Gautam Sarabhai and his sister the world famous textile-museum that was
Gira Sarabhai had started the calico museum located in the mill compounds. Considered
to house the history of Ahmedabad's textile as the leading textile museum of the country
industry. They wanted to raise awareness of and one of the most illustrious institutions
the art, in 1949. Prime Minister Jawaharlal of its kind in the world - Calico Museum of
Nehru had inaugurated the museum, and Textiles in Ahmedabad was established in
had said, "The early beginnings of civilization 1949 and is one of the must-visit places in the
are tied up with the manufacture of textiles, city. The museum boasts of some marvelous
and history might well be written with this as collection of Indian fabrics epitomizing
the leading motif." 5 handicraft textiles that span more than five
The Calico Textile museum is one of the centuries thus attracting large amount of
foremost museums of textiles in India. visitors from all across the society.
During its origins, it focused on handicraft Large number of Indian and international
textiles, and moved onto informing people research scholars have visited, and are
of Indian textile and handicraft industry. visitingthe Calico Museum of Textiles for their
Running publication programs, it emanates research and referral work. Most importantly
knowledge regarding the history and the Calico Museum serves as a reference
research in the textile industry. The Museum point to the surviving handicraftsmen of
inspired by Dr. Ananda Coomaraswamy was India who draw their inspiration from these
formally housed in 1949 by Shri Gautam ancient textiles of India. The museum also
serves as a reference point for the Indian
84 "Mahajans Gave Birth to New
Ahmedabad." machine-textile industry, which is constantly
85
Vishal Kamlani, "Calico Textile Museum I The 86 "Calico Museum And Sarabhai
Ahmedabad Blog," accessed April 5, 2013, http:// Foundation," Visitindiahelp, n.d., http://www.
theahmedabadblog.com/calico-textile-museum. visitindiahelp.com/museum/calico-museum-and-
html. sarabhai-foundation/.
128
 trying to revive the rich textiles of India
through machines.
In 1949 Gautam Sarabhai and his sister Gira
Sarabhai along with the industrial house
of Calico founded the Calico Museum of
Textiles in Ahmedabad. The museum that
was established in the compounds of Calico
Mills was to serve as the specialist museum
in India that was concerned with both the
historical and the technical study of Indian
handicraft and industrial textiles.However,
it is believed that by the early fifties the
museum discovered its original aim and
concentrated all its energies on the huge and
imperative field of handicraft textiles thus
devoting much less time to industrial fabrics
and inviting the surviving handicraftsmen
Figure 136: The original textile museum to display their work in the museum. With
the profitability of the textile industry, the
ImageSource:Reprintedfrom "TreasuresoflndianTextiles"'
CalicoMuseum, Ahmedabad, Marg Publications,1980. Sarabhai's built the textile shop, the Calico
Dome in the old city, while the actual mill
lands were in the outskirts of the old city
within the industrial zone.
By the year 1971, the House of Calico came
to the conclusion that the excellent fabric
collection and the invaluable research
conducted by the publications were such
that museum should be an independent
society. And the museum was able to
achieve this transition smoothly only under
129
 the progressive administration of Gautam went into liquidation in 1998. Slums have
and Gira Sarabhai who from the day one developed on the outer southern periphery
have been using their knowledge and their of this mill. The Eastern part is the timber
reputation as art connoisseurs for the market of the city. The North has the flower
betterment of the museum. In addition to and grain market. It is the biggest mill in
that the continuous funding by the Calico Ahmedabad. In 2003, the factories were
Group in spite the fact that the museum was demolished and today the unused land
now an independent society has allowed the is overgrown with trees, with remnants
museum to grow both in volume and stature of concrete foundations and the main
and today it is one of the most renowned chimney still standing iconic of its glorious
institutions in the world for its eminent past. This chimney of the mill, which used
and wide-ranging collection of textiles and to bellow smoke high into the sky flaunting
artifacts.7 the city's status as the East's textile hub,
will be preserved as a heritage structure.
Calico MIlls Downturn Ahmedabad Municipal Corporation (AMC)
has taken the responsibility for this.
During the 1980's the Calico Mills were in
trouble, and could not house the museum "We shall reclaim a small portion ofthe land
anymore within the mill compound. around the chimney. This shall be turned
into a small museum showcasing the mill
Transferred in 1983, to the Sarabhai
culture, the people who made the chimneys
haveli , it has been running as a renowned
and the heydays of textile industry boom
museum showcasing a variety of fabrics. here," said a seniorAMC official. 88
The library, and textile gallery has informed
the curriculum for textile design at NID, the This is an important step in the city's
National Institute of Design. quest for a World Heritage City status
The mill was closed down in 1994, and as UNESCO has mandated industrial
87 Martand Singh, "The Story of the Calico
heritage of any city to be preserved.
Museum," Www.calicomuseum.com, accessed May 88 Paul John and Kevin Antao, "Calico
23, 2013, http://www.calicomuseum.com/story_ Chimney Would Hold City's Heritage High."
ofthecalicomuseum.htm.
130
 today lies in a state of desolation
Image Source: epapertimesofindia.com

Today, the site is surrounded by organized The key considerations are employment
slums, a mosque, crematorium, and burial generation,creation of city level open
grounds. With the riverfront development spaces & recreational facilities, city level
plan the adjacent area, the periphery institutions (training, educational, cultural
of the Sabarmati river, is about to be etc), providing neighbourhood level
commercialized and used for recreational amenities and facilities and a limited
purposes. The slums are to be demolished amount of commercial activity.
and relocated from the river side. In a few
years, this Calico old mill area is bound to be
capitalized on. With a densely packed city, an
open area like this can generate a new image
for the city.
There are about 49 other mill plots closed
up in Ahmedabad. Now, the Ahmedabad
Municipal Corporation (AMC) wants to
plan a more balanced development on the
land occupied by closed textile mills to
resuscitate areas around it. 9
The General Development Control
Regulation (GDCR) Act can be changed to
allow for city development. The 'general
industrial zone' embargo can be lifted
provided that education and other social
infrastructure could be set up on the land.
The AMC has also made it mandatory
for developers to ensure that 20
percent of the mill land taken by them
he reserved Jor housing of urban poor.
89 Mehta Barjor:Urban rejuvination through
propertyredevelopment: reusing lands of textile mills
under liquidationin Ahmedabad city. [Text]
131
 4.2: Approaching the Site

Approaching the Site

The methodology for understanding the Gandhi National Integration award.
surrounding context is as follows: The Calico Mill Site, is an area of 59 acres
Each approach will be labeled as 4 surrounded by the fragmented types of
directional arrows and the key highlights fabrics. It is enclosed by a compound wall,
along the route will be pointed out with one entrance that has been made
including its relationship to the abandoned smaller after the demise of the calico mill
Mill Site. Each zone will be explored in industry.
conceptual diagrams in plan and associated Most importantly the community in the
narratives, including those from site visits. south end of the site, Ram Rahim must
The following Zones will be elaborated be integrated. They are an exceptional
upon: community composed of Christians,
Muslims and Hindus that have maintained
1. Sardar Bridge to Jamalpur Flyover peace through communal violence and
2. Jamalpur Gate been awarded the Indira Gandhi National
3. Ram Rahim Route Integration award.
4. Kankaria Route

Each approach remains unique , and

in need of being integrated with the
site. From the waterfront, it remains
inaccessible. From Jamalpur, the plethora
of informal activities surrounding the site
cannot currently penetrate the abandoned
compound. And most importantly the
community in the south end of the site,
Ram Rahim must be integrated. They are
an exceptional community composed of
Christians, Muslims and Hindus that have
maintained peace through communal
violence and been awarded the Indira
132
 Image Source: Author.
Figure 138: Approaching the Site: The Four Varied Approaches

133
 Figure 139: Tagore Memorial Hall Figure 140 : T he Flower Market

Image Source: www.fotothing.com pnotos: tclr streetnawicers.logspot.com

Flower M1arlet Vegetable Market

Tagore Memorial Hall: Doshi Gaikwad Haveli

Figure 142: Travelling from Across the Bridge Image Source: Author.
N.I.D: National Institute of Design Baba Lui Mosque

Figure 143: SanskarKendra Fi ure 144 : N.LD Figure 145: The Mosque

n-U +r ost Vst21

134
 a
b

d 0 b: Entrance to the Calico Mills

e

Picturestaken from exiting theJamalpurFlyover

Hustle Bustle at Vegetable Market Near New Flyover Jamalpur
Ahmedabad 18062011, 2011, http://www.youtube.com/watch.v a: Looking beyond Calico compound
=mwnFUWpGGMI&feature=youtube-gdata-player. Fi ure 147

1. Sardar Bridge to Jamalpur Flyover

Zone A:
The Journey from across the Sardar
Bridge, going from West to the East side,
is characterized by drastic changes in the b: Entrance to the Calico Mills
sense of place. The three points of civic Fi ure 14
importance, Sanskar Kendra, Tagore Hall
and the National Institute of Design are
clustered on the West Side next to the
Sardar Bridge. NID is highly secured and
cannot be felt while driving by, other than
a sign that one passes, and Doshi's Tagore
Hall on the other hand can be seen.Sanskar
Kendra, Le Corbusiers' museum, cannot be c: ntry towar e re ont squatte
felt from the street. As one drives over the 4
bridge, the one prominent icon that recalls
the past is that of the Calico Chimney and
the Baba Lui Mosque is also seen. Once over
the bridge, the landscape feels fragmented
as vegetable carts line the streets, and
vendors sitting on the street continue their
banter. The left hand side driving leads one
to zoom past the Calico compound wall d: Vegeta le Market an Street Si ple
and onto the Jamalpur flyover ,or towards F! ure150
the old city, without even being aware of it.
On the other hand the series of images on
the left, are of traveling from the East to
the West, coming off the flyover, where one
comes down the flyover and is aware of the
edges of the Calico Mills, but can only see
wild nature beyond the compound wall. e: Towards Sardar Bridge
135
 "'"~v"1 " '"Google Earth.Ahmedabad Dec 2013.

Author.Site Visit 2013. Author.Site Visit2013.

136
Figure 154: Zone A: Crematorium along the water
Image Source: Oksana Ramos

Image Source: Oksana Ramos

137
 Figure 158: Current informal use of the waterfront
Zone B: Waterfront
The Waterfront Access is currently The Squatting communities on the
underway, and one can see the road rivers edge, have been given an alternate
that has been constructed as the overall arrangement on the outskirts of town, and
connector for the West Side. However, since it is not feasible for them to maintain
given the Calico Mill Site and its lack of their livelihoods away from this location,
current ownership, the road construction they have continued to remain here.
has stopped. In its way are several heritage The Waterfront on the East side remains
monuments, and scattered graveyards. under used and underdeveloped on a
In the interim the waterfront is used by whole. According to the security guards,
children from the squatter communities the safety of visitors are not guaranteed,
to play cricket, run around, and enjoy the and instead they are warned to stay away
openness. The reclaimed land has created from this edge. The efforts for redeveloping
an edge that didn't exist below. The one public edges remain concentrated on
major monument, Baba Lui Mosque, has the West Side predominantly. Just across
been taken into consideration by SVRDM the river, is NID and its new frontage, the
when building the riverfront edge . A reclaimed land given to public use. Why
series of steps in a ghat format, lead from cannot this public use extend across to the
the upper embankment to the lower other side? There is a large potential for
embankment. this connection to occur.

Figure 159: The construction of a highway that may cut through the edge of the site Author.Site Visit2013.

138
Figure 161: A View from the Bridge: The Calico Chimney Author.Site Visit 2013.

Author.Site Visit 2013.

Figure 162: The Current Character of the Waterfront

139
 Zone A

oS
... *Oe..

The Old City.

* ...J~AWm

. .. ..
.l....... .
inath..Temiple.

oing 11nder the

vover

ykharibava Muslim
Cerfitery
S

sible Edgdlalico Mill Workers

..........................
Housing

Figure 165: The Jamalpur Route

140
2. jamalpur Gate Route
Zone A:
As one travels down from the old city,
a symbol of Ahmed Shah's remaining
Ahmedabad, comes into view, the Jamalpur igure-_r
Gate. This was once an exit port for other www.ahmedabadgiftshop.com
cities. Today, it is an exit into the more
industrial part of the city, or to the largest
public space in Ahmedabad, the Kankaria
lake.
As one goes around the Jamalpur Gate,
and towards Behrampura Marg, the
Jagadnath temple is found on the right.
Historically, this area where now stands
Shree Jagannathji Mandir campus, was a
thick forest beside the river Sabarmati in
the East and the city limit ended at the
Jamalpur Darwaja in the North. 1
The Rathyatra that typically begins out of
this temple in June, is a massive procession
that goes through a 15-km route of eastern
Ahmedabad. It starts from Jagannath
mandir, and contains 18 elephants, 103
decorated trucks, security vehicles, and a
million plus people. Though the route goes
in the opposite direction and through the
old city, the surrounding areas have great
potential for festivities and preparation.
rigure io/ 41
1 http://www.jagannathjiahd.org/livedarshan. Calico Mill Site
php
141
 2. Jamalpur Gate Route
Zone B: Zone B: Users
As one travels further beyond the temple,
one goes underneath the Jamalpur flyover, - Commuters
and past the AMC Vegetable Market. - Residents of Behrampura
Next , the landscape is of a narrow road - Ex Calico Mill Workers and Officials
adjacent to the compound wall of the - Old City Residents heading to work
Calico Mills surrounded by squatter
settlements. There is a lack of legibility Thus, one can see that the qualitative
and sense of chaos while passing through factors of each zone are different. Zone A
this landscape. Traveling in a vehicle is the is more manageable for the pedestrian and
only option for an outsider. The pedestrian has a street character that is conducive
realm is associated with the surrounding to selling, bargaining, and purchasing of
community. The community is always on vegetables and flowers for subsequent
guard, and highly suspicious of outside praying at the various temples in the area.
visitors, unless accompanied by a familiar The Jamalpur Gate is a heritage monument,
face. The various types of vehicles, three and occasionally draws tourists.
wheelers, two wheelers, and bikes and
cars add to the mix of chaos through the For Zone B, the qualitative factors are
thoroughfare. very different. Mostly functioning as a
thoroughfare, there is no pausing on this
The users from this zone of the site analysis route. The compound wall of the Calico Mill
can be categorised as the following: site, allows no perpendicular connections.
The wall is part of the heritage of the
Zone A: Users industrial legacy of Ahmedabad, yet it is
passed by without making any imprints.
Street Vendors: Vegetable, and Flower The connectivity to the outskirts of
Old City Residents Ahmedabad, also makes this zone highly
Festival Goers used by commuters that get stuck in traffic
Temple Worshipers most often during rush hour. Zone B is
Commuters surrounded by a fragmented urbanism.
142
Image Source : Author. Site Visit 2013.

Image Source : Author. Site Visit 2013.

143
 3. Ram Rahim Route

Figure 170: The Ram Rahim Route

This specific approach is laid out through to this community, he elaborated upon its
an informal interview taken during a site history, its importance, and his wishes for
visit to this community. The reason for the future of the abandoned calico mill
doing so is the profound effect the site visit site. Jan, an architect from Australia who
had on this thesis for being an inspiration had drawn a concept for the center was
for the program. Viren Joshi, or Viren bhai, also with us.The following conversation is
as they call him in respect, is one of the paraphrased and will shed light upon the
founders and managing director of Manav importance of the exceptional Ram Rahim
Sadhna, a Gandhian NGO that is building community, not only for this site but for
a community center down at this site. Ahmedabad as a whole. As a conclusion,
During the car ride from Gandhi Ashram personal observations are laid out.
144
Figure 171: The Ram Rahim Community
Image Source: Author. Site Visit 2013.

Q.Who composes the surrounding about child laborand how the government
community, and why are they noted to be wasn't active about it. So cops got active and
special? arresteda bunch of juvenile little kids and
threw them in a jail downtown, and didn't
The number one reason for their special even tell the parents. The next day they
status is that they have always kept peace. got them out, but then decided they aren't
During any riots there have never been any going to school anymore. So the teachers
stone throwing, and the community always went inside the community to reach the
remains nice and peaceful. They are partof kids. The parents and kids both requested
the blue collar working class. They have this that [something should be started within
peace committee that keeps peace.So that's the community)So we liked the idea, and
one reason it's so special.The second reason we rented a small room, a really small
it's so special, is because the community room, and started a small school right in
space that we are in has in the center both the area. We did it for a couple of years
a Dargah,forMuslim worship and a Temple and people loved what we did with the kids.
for Hindu worship in the same space, and So then we were given the space, the land
they all dojustfine. There areno issuesatall. where the temple is, the community place.
We started using that space beautifully. A
Q.How was this community space created? year along the line there were a few guests
that randomly came to Gandhi ashram and
The way which it was created was also came to prayer.They said that they run an
very powerful. As you know we used to run organization named Flowering Tree and
a street school, where all the street school they are supporting initiatives, and they
children used to come to learn at Paladi really liked what Manav Sadhna is doing
char rasta (Cross roads). Barod and one with the children and the concept. They
other teacherfound out one day that all the [spent) a couple of extra days, and came
children on the streetdisappearedfor three to Ram Rahim and saw other community
days in a row. They researchedabout what centers. The third day into the prayer,they
could have possibly happenedandfound out announced that [they)are so impressed
that in the newspaper there was an article with [us) that [they) would like to build a
145
 Figure 172: The Community Center: A View to the Hindu Temple and Sufi Shrine
Image Source : Author. Site Visit 2013.

community center in this area, since it has Arrive at small room with computers-
great potential. We said we agree that it This was the first site of the original
does have great potential, but we are not community center. This is one of the first
ready yet to create another community activities we proposed. We initially did not
center,and its way tofarfrom our area(The have the second floor. The local community,
GandhiAshram]. especially women that come from Muslim
communities (come here). They have
So we were trying to buy time, by saying very severe problems at home, because
not now, but they didn't budge and said of not being allowed to go anywhere too
whatever it takes, [we will do it). In the far, or into other communities. They are
same week they ended up buying a brand part of a strict orthodox community but
new car to Manav Sadhnasaying here is the because of our community, they do believe
(solution to the] commute issue and (asked] in education. There is a teacher that
is there anything else we need to do ? does great work, and also gives sewing
They were committing. We kind of liked the classes. There are about 45 students she
idea too andwe weregoing towards that.So teaches per hour. The lab has internet
then we asked Barod if he is ready,Manish connection, and they learn a lot of things.
Barod who grew up with us since he was a
8 year old kid, and he himself was part of Climbing up the stairs and arriving
the struggling children who grew up to be at mezzanine floor: The sewing class
a greatleader.He said he was ready and he
wanted to give it a shot. He went and they Q.How long is the course?
donated for the construction, and general It rangesfrom student to student. This is the
expenses. Jan started the conceptual idea. first initiative. The curriculum hangs up on
the wall, where there are various clothing
Jan : We did a measure up drawingfor the items that range from blouses to small
concept, and this great architect Hiren caps and socks that women learn to sew.
Pateldid the final concept. There are students that vary in learning
speeds and we adapt to their speeds.

146
 Image Source: Author. Site Visit 2013.

Figure 173: An example of communal harmony

Personal Observations
Enter Larger Community Center: The relationship between the community
(The Temple Bells are ringing and school school and the river is solely visual. It runs
children surroundus asking us what our risk of being cut off from the waterfront due
names are and where we arefrom.) to a service road that will be connecting
This whole thing was wasteland , {there the ring roads. The impact that this site
was] nothing here before. The mosque is has on the rest of the river is miniscule,
there. The mosque is very famous since it but it is one of the only ones that have a
came from the earth. During one flood, productive program for the marginalized.
(after it) subsided, they see this grave that The empowerment of children through a
came up because the land shifted. They community center is an exception to an
saw the writing on it, and found that it otherwise commodified riverfront. The
is of some great saint. They established intimate scale of this project is architectural
and created a space for him, and a hindu by nature but the need for expanding their
man did all of this. He established the efforts are quite clear.
grave area as a dargah [a sufi shrine) Viren Bhai, the head of Manav Sadhna,
and started doing puja in a Hindu way. wishes the Calico Mill Site could be
redeveloped as a series of community
Q. How does the community center work? centers. The energy in the community
The school starts at 9am in the morning, school is undeniable. The kids feel lucky,
200 children in the morning, and then they and learn the basis of communal harmony.
go back, and 200 older children come back The varying backgrounds of girls, and
in the afternoon. They are all fed, have a boys create a unified community. The
good education, and then go back This volunteers that arrive to work with Manav
is the tuition class, not formal education. Sadhna are from several international
So after they get educated in their formal locations. The community center, named
schools they come back and study here... the Humanity Center by the architects,
is nestled amongst a sea of tin roof with
-End Interview- fragmented views to the river.

147
 Potential Access
Points
Humanity Cente@

Sabarmati Riverfront

Observations: Image Source: Author. Site Visit 2013.

Beyond the Ram Rahim Nagar in the

South-East lies an industrial landscape of
manufacturers, and small scale woodsheds,
and steel works. The population working
there would typically not come up to use
the newly redeveloped Calico Precinct.
However, if they wanted to have a place to
relax, have food, or talk a walk in the park,
they should feel welcome to do so.
The general community of Ram Rahim
Nagar, should equally feel welcome to
enter the green spaces on the south most
extremes of the Calico Site and gain skills
for future employment.
The community of children that come
to the Humanity Center, should have a
separate access into the extension of the
Manav Sadhna core within the Calico
Redevelopment site, which directly will
Image Source:Author. Site Visitzo3.
lead to the new waterfront pedestrian
plaza. Figure 176 : The Current Boundary between the
The users from this zone of the site analysis community center and the Calico Mill Compound.
can be categorized as the following:

eRam Rahim Nagar residents

eRam Rahim Nagar adolescents
*Industrial Workers
eFloating marginalized populations

148
Figure 177: A view from the courtyard of the community center.

Image Source :Author. Site Visit 2013.

 4. Kankaria Route

Figure 178: The Middle Class Approach from Kankaria Lake.

Old Calico Mills Mill Housing Predominantly Chawl

Housing

The Stretch between Kankaria Lake and added to the surrounding complex and
Calico Mill Site has a direct vehicular link. the tank was well maintained. During
However there currently exists no civic the Maratha rule, the tank started to
link between the two areas, because the deteriorate, and until the British took
Calico Mills remains a private enclosed over in 1818, it had begun to fall to pieces.
area. There is a strong potential for the Major restoration work ensued, in 1952 by
Calico Mills to connect as a second large the department of archeology.
public space, as it remains only 2 miles Recently, HCP, the same architects incharge
from each other. of the Sabarmati Riverfront Development,
The Kankaria lake originated in 1451. The was incharge of a recent renovation of the
site at which the Kankaria tank exists was Kankaria precinct. The lake has been a
a natural depression where rain water historical part of the Ahmedabad identity.
used to collect. Qutubdin of the Sultanate Today, due to traffic issues and overbearing
dynasty led to the present form when he informal activities there is a lack of access of
had built the present day Kankaria tank, the lakefront. The AMC decided to take on
the buildings and the gardens around it. a project to upgrade the Kankaria, in order
Under Mughal rule, 1573-1753, there was to create a high performing pedestrian and
further renovation and gardens were public realm.
150
 Image Source : Author

Predominantly Kankaria Lake (1451) Image Source: HCP Design,Planning and

Management Pvt Ltd, Kankaria Lake
:Apartments and Development, http://1-ps.googleusercontent
:Housing Societies
com/h/www.narendramodi.in/wp-content/
uploads/2012/1 1/63Ox331xkakaria-
171112-inner8.jpg.pagespeed.ic.irDlr69ROI.

151
 Overall Landuse

Commercial Special Heritage Site

Special Industrial Zone Educational Zone

Reserved Forest/Park Municipal Building: Hospitals, Schools,

etc.
Industrial
Burial Ground/Crematorium
Residential

Conclusions
By creating efficient and durable an important link exists and must be made
infrastructure, AMC hoped that it would that can create a civic link between the two
support not only the current activities, but sites.
add new ones for support. The pedestrian The Calico Mills has an industrial heritage
zones along the lake edges were created, that deemed Ahmedabad, Manchester of
by removing present traffic congestion. the East. Remaining within its sites are
This was made possible by developing vestiges of an industrial past, along with
an outer ring road that would strengthen a few heritage monuments. The intangible
the existing street network, and create heritage is under the threat of being lost
new access points to the lakefront. By with impending development. The 60
encouraging overall develoment within Acres of land that are waiting to be bought
the precinct, the recreational, public, and out, will bring with it plans for hotels,
historic facilities would be enhanced. offices, and profit driven buildings. There
Traffic congested lakeside roads are turned is an alternate model, that balances the
into pedestrian promenades lined by two factors, while respecting heritage, yet
gardens, food courts, and vending spaces. not looking backwards, thus reinventing a
The promenade includes a pedestrian zone past for the 21st century
on the edge of the lakefront with street
furniture, lighting, and trash collection
zones. Circling the entire lake is both a
toy train, and a bike path. The functional
design details creates on-street parking,
and facilities for the vendors, along with
access ramps to the lakes' ghats.I
Given that Kankaria lake is 2 km, or a 5
minute drive away from the Calico Mill
Site, the programming of two similar
public spaces should be avoided. However
1 http://www.hcp.co.in/project-details/61/73/77/
kankaria-lakefront-development
152
Figure 180 :Overall Landuse Plan

I
Image Source :AMC Redrawn by Author
1. BABA LUI MOSQUE SYTEM
ti
& TRASIT
2. OLD CALICO CHIMNEY +
PROPOD
REDEVEIOPMENTAREA
3. HUMANITY CENTER: GANDHIAN NGO - M"VLEN4I0MACCESS
ROADS

4. NATIONAL INSTITUTE OF DESIGN INTO

ExSUHMENTRY SrIE
DOWNSTREAM
5. FLOWER MARKET POINTS
OFINTEREST

6. VEGETABLE MARKET - - MAJOR

PROPOSED CONNECiONSTO
SrTE
( *EXSTWNVAR PUSLIC
SPACE:

Figure 181 : The Downstream Site and the Calico Chimney Image Source: Author.Site Visit
 4.3: ACCESSING THE SITE

Current Access

Image Source : Author

The Site as it stands today is entirely
inaccessible to the public. It remains a
privately held space waiting to be bought
by a national developer. It has a series
of heritage spaces that are associated
with it, but in most cases they remain
surrounded by haphazard squatter
settlements, or overgrown wilderness.
Policed, and surrounded by unwelcome
activities, the site is isolated. The only
remaining entrance is cut off by the recent
construction of an overpass that takes the
traffic coming off the bridge directly over
to the Jamalpur flyover.
154
Proposed Access Points

Image Source: Author

In order to be inclusive, this site will
be reintegrated with the city through 1. Ferry Entry from the River
2. Ram Rahim Community Center Entry
proposed access entry points in order 3. Ram Rahim General Entry
to have a central site accessible from all 4. New Connection from neighborhood
different sides including the waterfront. s. Main Connection from Kankaria
Before demonstrating the cultural model 6. Existing Entry
on the Calico Mill Site, one must understand
its present state. Moving through the
site and demonstrating what remains
of its industrial glory is important. The
following section will move through the
site and present the associated heritage
monuments, the landscapes, and voids
within the old mill compounds.
155
 4.4: MAJOR SPACES AND PATHWAYS

A. MAJOR MONUMENTS:
1. HAZRAT BABA LAVLAVIETOMB
2. THE CALICO CHIMNEY
3. MIR ABU TURAB'S TOMB

B. THE VOID:
4. RUINS + REMNANTS
5. THE MAIDAN: OLD FOUNDATIONS
6. VEGETATION

C. THE WATERFRONT
7. DEVELOPED
8. UNDEVELOPED

Retain Low Income Mill Workers Housing

Create a large open space through a Maidan

Create a plaza around the Calico Chimney

The combination of these heritage monuments,

remnants of an industrial legacy, along with the
maidan, can make for a new model of waterfront
redevelopment that is truly profound, and respectful
of an important legacy.

156
 Moving Through the Site
The methodology for this section will Archeological Buildings:
involve a photo narrative with captions 1. Hazrat Baba LavlavieTomb
through the site from the only real informal 2. Mir Abu Turab Tomb
entrance, up until the exposed foundations 3. The Calico Chimney
of the demolished industrial buildings.
On the way, remains of multiple housing Maidan and Canopy:
complexes are seen along with remnants 4. Ruins + Remnants
of an industrial legacy. The narrative 5. The Maidan: Old Foundations
and pictures are derived from a site visit 6. The Void: Wilderness
where photos, brief photos and interviews
were taken. Unfortunately due to safety Waterfront
regulations, and recent crime activity , the 7. Developed
site is legally virtually inaccessible to the 8. Undeveloped
public.
The Calico Mills is in dire need of Each of these zones represent a potential
development since the 60 Acres of land for development inspiration. The
remain located in a prime spot adjacent to redevelopment must respect the existing
the new riverfront development project. conditions, and work around the squatter
However, given that the proposals that settlements. The development should
are being suggested involve high profit not be the cause of displacement. The
development at the risk of the loss of combination of these heritage monuments,
tangible and intangible heritage, there is remnants of an industrial legacy, along
also a need for a balanced new cultural with the maidan, can make for a new
model of development. The industrial model of waterfront redevelopment that
heritage, along with the Gandhian heritage is truly profound, and respectful of an
makes this an important site for a cultural important legacy. The following elements
model of development. will be integrated in the cultural model via
The following zones are the primary a historic path.
spaces and pathways in the area:

158
 -HazratBava_Lavlavi_Masjid.jpghttp://
upload.wikimedia.org/wikipedia/commons/
thumb/b/bO/HazratBavaLavlaviMasjid.
Figure 185: The Baba Lavlavie Tomb
jpg/ll12px-HazratBavaLavlaviMasjid.jpg'
Image Source: Author

1. Baba Lavlavie Masjid

This particular monument is seen from the river, a

well known as it is part of the waterfront fro
is a functional Mosque and caters to the surr
community.

159
 This particular monument is completely invisible
to the public eye. It lies sandwiched between thick
vegetation and low income settlements. Its history
dates back to the late 16th Century.

2. Mir Abu Turab Tomb

Figure 187: Mir Abu Turab's Tomb Image Source: http://www.panoramio.com/photo/38105734

160
 Image Source : Author

Figure 188: The Calico Chimney

3. The Calico Chimney

"Following the high court's intervention

in the Calico Mill case, AMC took the
responsibility of preserving the chimney.
It's a very important part of the collective
memories of Amdavadis. The mahajans,
the shethia club, the Majoor Mahajan Sang
are the history of the city" says a senior
AMC official.1

-igure j : in icon
161
 riguie 17u .-
; i uEA
rAixung nuaus

4. Ruins and Remnants

These buildings still house old mill workers and some
officials that have stayed on within the compound
wall. They have adopted their area and created a
temple within their courtyard. Though these look
abandoned, they are not. People live in them, even if
they are not taken care of by the government.

The image below offers in the background a glimpse

to the bungalows that are currently remaining on the
site.

162
 Image Source:Author

Even through the landscape of Remnants, the Calico

Chimney is visible. Its strength as an industrial
monument, makes it far more symbolic than just a
'pipe.'

Below are more images of Bungalows, and housing

that currently exist on the North portion of the site
that this thesis seeks to retain, and project additional
housing
Image Source: Author Imaae Source: Author

163
 Image Source: Author
5. The Maidan
The foundations of the old mill site are still very
prominent along the ground. They form a large
maidan, an open space. Currently, very few people
have access to the site, and the youth that trickle in
are allowed to play cricket.

Below one can see the calico chimney visible beyond

the trees. The landscape is used as seating to be
spectators to the events in the Maidan.
Imaae Source: Author

164
 Image Source:Author
6. The Void: Vegetation

The thesis seeks to preserve the existing canopy, for

it projects that once the area is open to the public,
it will become a spot for picnics, recreation, and
joggers. The original vegetation on this site can be
seen scattered around the void of the Maidan.

Image Source:Author

165
 7+8: The Developed and Undeveloped Waterfro

The waterfront retains a strong

character due to its surrounding spaces.
The creamatorium on the north end
remains developed, and the scattered
monuments, graveyards, and tombs
must be protected. A pastoral edge will
be most appropriate. However, near
the chimney, one can have a clearing, a
grand entry and access to a plaza.

1. The Waterfront remains currently

inaccessible.

2. There is a chance that a future

highway might cut through the entire
edge of this site.

3. The waterfront has landscape

character and potential that should be
acknowledged and developed.

Kev

Figure 199: The Mosque: Landscape Character and Potential

166
Image Source: Author Figure 200: A Landscape of Tombs and Low Income Housing

t connections via t
Image Source:Author
 CHAPTER 5: DEMONSTRATING A CULTURAL MODEL

Introduction:
The cultural model of riverfront The concept creates 2 main points clusters
development must create a metropolitan of interest. First, is the extension campus
level of change. It will do so via weaving meant for the empowerment of the
Gandhian ideals of sustainability, marginalized which basically expands
empowerment, sanctuary, equity, and the educational efforts that are already
civicness into the East Side. implicit in the Ram Rahim community
This chapter is organized into the following via institutional participation which will
sections: be elaborated upon in the programming
section.
5.1: Programming Secondly, it creates a space of equity,
5.2: Overall Concept through the Maidan, or a vast open
5.3 :Program Inventory space which is akin to political gathering
5.4: The Site Plan and its' elements spaces of the Gandhian era. This space
emerges from the preserved forest canopy
The Programming Section suggests an surrounding it. The footprints of the old
extension campus on the East side via industrial landscape take shape on the
a collaboration between the existing ground through landscape elements.
educational powerhouses which are The maidan is seen as a political device
predominantly on the West. The program ,a gathering space, a landscape of social
for this campus will be elaborated upon. change.
The proposal is a schematic plan, and The design demonstration also seeks to
a visualization of an alternate future. create a porous waterfront through a
Through an intentional representation historic, and ritualistic path which bisects
style, it evokes a future that can lift the extension campus, a new industrial
Ahmedabad Beyond Shock City. museum and existing archeological
The site is a layered cultural approach, a monuments.
prototype for an antidote to the Shock City Lastly, the main symbolic gesture occurs
creating access from all sides of the city, through the development of an institution
including from the water. committed to peace building efforts in
Ahmedabad leading to civic awareness.
168
5.1: PROGRAMMING
F.-s
Crati thelalanc

,w Educational City Y Old It

NEW WATERFRONT CIVIC SPACE

I I
I I
I I

I I

I I

I I
I I
I I
I I
I I

I 1-

EXTENSION SITE

F F F F F
F F F F F
F F F
F F F F F
F F F F F
F F F F F
F F F F F
F F F F F
F F F F
F F F F F
F F F F F

Fl F

GANDHI ASHRAM

F FW

4
F
If F
I

ALICO MILL

Image Source : AuthKKRIA

: Aims to propose an extension campus in the new Calih

Figure 202
collaboration between IIM, C.E.P.T, and N.I.D.
169

i
wfwA
1W

I 41111
 Programming
In this section, an extension campus is 8. Mills and organizations: Issues of
proposed. and the proposed program is land
elaborated upon. Through a collaboration 9. Kheth vikas :Agriculture labor and
between the educational powerhouses, agriculture indebtedness
IIM, CEPT,and NID along with the following
Gandhian Institutions, a powerful An integrative model of cultural
incubator can be set up downstream. development' is related to inclusive ideals.
By demonstrating the interaction and
The'campus'is used as a programming tool collision of varied ideas, one can create
in this thesis due to its implicit harkening an active platform for dissent via debate,
to a state of 'oasis' and a 'sanctuary' for mixing, and collaboration, instead of a sole
learning. It implies an integrative and unified vision for manufactured content.
connected series of buildings that students Ahmedabad is a city with major institutions
are expected to move through and inhabit held in esteem as national symbols of India's
in order to gain skills to develop into a intellect. With the IIMA, C..E.P.T, and N.I.D,
more rounded person with expertise in Ahmedabad is a powerhouse for creating
each respective chosen field. What would individuals that inspire change. In parallel,
a philanthropic, non-profit campus be like the Gandhi Ashram today is surrounded by
in the downstream site? 'Gandhian Institutions' that inspire change
in piecemeal fashion, and cut across
Gandhian Institutions: varied fields that help promote inclusive
programs for the marginalize population.
1. Ashram: Memorial Trust The powerhouse universities also have
2. Harijan Ashram Trust various programs that are meant for non-
3. Khadi Pratishtan: Khadi profit sectors and the promotion of grants
4. Safai Vidyalaj : Sanitation that help the marginalized. Why can't
5. Manav Sadhna there be a platform for collaboration that
6. Handmade Paper and Production is transparent for the public to experience?
of Charkhas If the three powerhouses were to have an
7. Naturopathy extension 'campus' to collaborate within
170
and be further integrated with each of the 2.Classrooms andStudiosfor dailyactivities
current Gandhian institutions and their for skill building and empowerment run
agendas, then a real force of change can be by existing NGO's that are expanded onto
developed. a larger scale.
The University Militant, in the work of
Charles Ferguson in 1912, was quoted 3. Lecture and Assembly halls that invite
by Patrick Geddes since he admired the scholars from all over the world for talks
concept of "The University Militant." that are empowering and a mode of
Ferguson believed that universities should fundraising. For example, a platform for
play a more active role than just teaching conferences that could be televised and by
what had gone before. Geddes believed virtue of being located in a new waterfront
that universities should be free to indulge campus will invite publicity of Ahmedabad
in the battle of ideas and do useful, practical as a national center for ethics and a
things. He said, "Education like religion, genuine care towards non-profits and the
can only be truly vital in the measure of marginalized.
its freedom from external authority; since
truth, like goodness, cannot be imposed 4. In residence studios for visiting scholars
from without, but can only grow with mind and eminent artists
and soul within." 5. A Canteen and Place for Reflection
In order to be a part of this university, 6. Centralized Program: An Industrial
there are collaborations amongst the Museum, An outside concert space, a
educational powerhouses, CEPTNID, IIM textile market and a waterfront pavillion.
and the current Gandhian institutions. 7. The Ferry Landing: The Lower
Each component developed as an Embankment
integrated 'wing' of the campus will have
the following components: 8. Ancilary Programs : Through a inductive
process of listing qualitative programs that
1. A wing for transparency: exhibits held are known to be of an 'Indian' nature, these
every week for the public series of miniature programs can be found
all along the site.
171
 Figure 203: Ancillary Programming Icons

A place for multi-cuisine A place for kite-flying

A place for riverfront concerts A place for biking

A place for scholars A place of national importan

A place for rally's A place for morning walks

A place for the marathon A place for pause

A place for gathering A place for celebration

Image Source:Author
172
 A place for communality A place for debate
mm

0)
A place for informal vending A place for rejuvination

A place for the first monsoon A place for communality

V
A place for chai under the tree

Ii*# A place for worship

A place for wedding's A place for learning

A place for institutional collaboration A place for peacocks

173
 The Monuments

Figure 204: The design concept presented here

seeks to primarily retain the existing clusters of
low income housing. It will not displace the old
mill workers'housing on the north end of the site
where it projects additional affordable housing
for those in need. It creates three circulation
loops labeled 1,2,3 bringing in a diverse group
of people presented in the last chapter, into the
public areas. The three main anchors will be the
extension campus, the industrial museum, and
the peace intitute. The Maidan ties it all together
along with the historic path that bisects both
the archeological monuments as well as the
maidan.
174
 4p

------ ----- /
 5.3: CULTURAL DESIGN DEMONSTRATION: INVENTORY

This section is an inventory

of the various elements of the
design concept. The layered
approach to a cultural model
becomes apparent.

The historic path is a ritualistic

path that circles the waterfront.
It becomes part of a guided route
I that highlights the archeological
monuments as well as the new
44~ Industrial Museum. The path
terminates at the calico plaza
which leads once more down
to the lower embankments. The
path is a loop and connected to
the various important spaces in
this design.

Image Source: Author

Figure 205: A HISTORIC PATH CREATING A POROUS WATERFRONT

176
The Maidan emerges as a large
open gathering space. Used as
a political device, the maidan
seeks to create a landscape
of social change.Maidans in
the country are used for fairs,
cultural activities, expositions,
public demonstrations and
political rallies.

Er

Image Source: Author

Figure 206: DEFINING THE MAIDAN

177
 The surrounding landscape
is that of vegetated canopy.
Retaining the existing character
through these designated
forested patches is an important
facet of the design concept. The
Maidan by virtue of the forest
canopy, emerges as a clearing:
A large clearing surrounded
by several groves with the
sabarmati river flowing by.
(Reference to Vrindaban)

Image Source: Author

Figure 207: THE MAIDAN EMERGING FROM SURROUNDING CANOPY

178
The programming of this public
landscape occurs in key areas.
The linear strip that anchors
into the maidan, consists of a
city wide effort to address peace
building as a priority. The Peace
Institute is fronted by a rooftop
garden that can be used as an
informal cricket ground which
as an activity brings diverse
groups together.
The textile haat is an area
adjacent to the new industrial
museum that can bring textile
artists into an outdoor market
to display and sell their work.

A.THE PEACE INSTITUTION:

1. CRICKET PRACTICE PLOT
2. TEXTILE 'HAAT': INFORMAL MARKET
Image Source:Author

Figure 208: PROGRAMMING FOR A METROPOLITAN OPEN SPACE

179
 Image Source: Author
The foundations of the old
mill have been turned into a
landscaped zone within the
maidan. Also, one can see the
underground parking lot that
is a direct accessible from the
river road. This road would
be a continuation of the major
connector that hasn't been
completed as of 2013. This
proposal seeks to have it
underground so that the road
does not disconnect the are
from the rivers' edge.

Figure 209: MAINTAINING THE OLD MILL FOUNDATIONS

180
5.4: CULTURAL DESIGN DEMONSTRATION: THE SITE PLAN

Image Source: Author

1. THE PEACE INSTITUTE Q ACCESS

5. THE INDUSTRIAL MUSEUM
2. THE ROOFTOP GREENS +
UNDERGROUND PARKING 6. THE EXTENSION CAMPUS
7. THE MAIDAN
3. THE TEXTILE 'HAAT' (MARKET)
8. FERRY LANDING
4. THE CALICO PLAZA

181
 5.4: THE SITE PLAN AND ITS' ELEMENTS

Image Source: Author

THE EXTENSION CAMPUS

THE CALICO CHIMNEY

THE CRICKET PITCH -

Figure 211: THE MAIDAN: A MEANS OF EQUITY

182
.......... .............. . --- -
........

183
 5.4: THE SITE PLAN AND ITS' ELEMENTS: THE EXTENSION CAMPUS
N11 f I I K

RETAIN

1.

THE CALICO MILLS PLA

LA FQ -I I I I I I
Figure 2'

P
The Extension Campus:

1. A Pavillion for transparency:

Exhibits held every week for the public.

2. Classrooms and Studios:

Daily activities for skill building and

empowerment run by existing NGO's
that are expanded onto a larger scale.

3. Lecture and Assembly halls:

Invite scholars from all over the world
for talks that are empowering and a
mode of fundraising. Such conferences
will invite publicity of Ahmedabad
as a national center for ethics and
a genuine care towards non-profits
and the marginalized.

4. In residence studios : Visiting

scholars and eminent artists

5. A Canteen and Place for Reflection

6. Centralized Program: A Concert

Hall, A Multi-Ethnic food court, An
Industrial Museum.

Image Source: Author

185
5.4: THE SITE PLAN AND ITS' ELEMENTS: THE RIVERFRONT

1')

Is
am~
at ,- -

Cl

Image Source:Author Figure 213

 . ...............
..........
.

C:> cz >

C>

1. PASTORAL EDGE
2. FERRY LINK: FROM INSTITUTIONS ACROSS THE RIVER
3. OVERLOOK PAVILLION
4. STEPS TO WATER: GHATS AND CHIMNEY
5. TEXTILE 'HAAT': AN OUTDOOR MARKET
6. A CRICKET PITCH
- ---- THE HISTORIC PATH
187
 THE FERRY LANDING: A VIEW TO THE PLAZA

The Calico Chimney is an iconic

part of Ahmedabad's past. Its'
importance can be gleaned
from the fact that its' lit up
signage was the first neon sign
in Ahmedabad seen from all
around. Thus, this view and
movement upto the Calico plaza THE PEACE PAVILLION
should not be underestimated.
The chimney is not 'just a
pipe' in the memory of the
city. Its historic and symbolic
importance to the society ,
makes this grand entry into the
plaza a celebratory measure.

UPPER EMBANKMENT

LOWER EMBANKMENT

Figure 214: THE FERRY LANDING: A VIEW TO THE CALICO PLAZA

Image Source:Author
188
 THE CALICO CHIMNEY

THE INDUSTRIAL MUSEUM

THE EXTENSION CAMPUS

J l I I

THE MAIN ENTRY FROM THE RIVER

189
 AN INTEGRATIVE + INCLUSIVE MODEL

I. SUSTAINABLE

II. EMPOWERMENT

III. SANCTUARY

IV. EQUITY

V. CIVICNESS

190
..........

191
 CHAPTER 6: CONCLUSIONS

tiwara aspiayea in we Image Source: Author

Community Center.

As this thesis proposes a cultural model agenda of empowering the marginalized

of riverfront development, it contributes in order to lift Ahmedabad beyond Shock
to this vision that aims to lift Ahmedabad City through contributing to the efforts of
beyond its shock status. The importance the Gandhian ideals of harmony, equity,
of the proposal is that it takes an existing and civic behavior is invaluable.
exception, the downstream Ram Rahim Not only would that affect the overall city,
community, and seeks to empower further but put forth an image that Ahmedabad's
and bring awareness which is manifested government cares about its' marginalized
in physical development in order to and for a less fractured future. Currently,
bring justice to their efforts of peace even if that there are multiple efforts
building. The way in which it does so is from the non-profit sector that cares for
through several layers, both spatial and the marginalized such as SEWA, Manav
programmatic such as the philanthropic Sadhna, and the multitude of Gandhian
campus which is programmed for public organizations previously mentioned, they
transparency and symbolic importance, can be strengthened. The creative dialogue
along with the iconic Peace Institute. The between these organizations is missing
Ram Rahim community is not an unknown (Dr. Tridip Shurud). This thesis proposes
community, even if its efforts symbolize a to place the marginalized together in a
needle in a haystack ,in the conflict prone campus dedicated for their education, play
Ahmedabad context. It has been awarded and empowerment and as a stepping stone
the Indira Gandhi Award for national into being a valuable contributing citizen
integration by national politicians, and to the city of Ahmedabad.
been congratulated by Sonia Gandhi, In order for this proposal to go through,
leader of the Indian Congress party, herself there needs to be an institutional
for maintaining peace throughout the mechanism put in place. Currently, the
2002 pogrom. market forces have skewed development
The key to their success is their tight knit in another direction, hence all the
insular capacity, but this can be brought to precedent proposals solely focus on the
expand in an active effort to spread peace highest and best use of the site keeping the
building efforts amongst the youth. The heritage in mind but in piecemeal fashion,
192
where it does not include the landscape
surrounding, but only a radius around
a particular monument, in this case the
Calico Chimney.
A more comprehensive proposal
is presented in order to go beyond
piecemeal efforts of heritage conservation,
philanthropic efforts, and public
space along the Sabarmati Riverfront
Development. How can one put a value
on the "rehabilitation of hearts and
minds?" By reiterating the quote by SEWA
presented in Shock City the contribution of
this Thesis is put into context.
The real task of tomorrow is the
rehabilitation of "hearts and minds:' of
getting people to live and work together
in the same occupations, and to study
together in the same schools. We have
to organize and join hands in the same
organization. That is the India to which
we belong. That is our tomorrow. (SEWA)
In a conversation, with the executive
coordinator of Environmental Planning
Collaborative (EPC), the reality was
discussed. The smaller scale developments
are encouraged and occur primarily in the
informal areas. In the informal settlements,
they are already there. An example
previously mentioned, the Humanity center.
193
 Center located in Ram Rahim ne Tekro, is valued institution, but no one knows what
an example of this. In the formal areas, the might happen to the land as the market
market is very heavily skewed so that if forces continue. However, given that the
left to solely market forces, small footprint Sarabhai's had ownership, they could
developments would not occur. However, choose to start an institution and help
there is a way to make it happen, and that protect the land and keep the brand value
is to develop an institutional mechanism of the institution which used to be the
for it to work. According to Chirayu Bhatt, glowing icon in the industrial era. During
the executive coordinator at EPC, these the freedom movement, Ambalal Sarabhai,
institutional mechanisms are not in place the owner of the Calico Mills funded
in India. As an example he mentioned Gandhi's freedom movement. The public
the Trust for Public Land in the United private partnership is in the Sarabhai's
States, where funding is generated to buy legacy. The Calico Mill site that now waits
up land from the market for public uses. to be redeveloped dependent on market
Similarly, if there was such an institution forces can be used for a metropolitan
in India, these larger public endeavors level gesture that only strengthens the
can be supported. Also, if there is a single Sarabhai's legacy and gives new meaning
benefactor, their involvement must occur to a past heritage of philanthropy.
on a large scale. The redeveloped Calico site is not only a
The abandoned Calico Mill Site lies on the symbolic gesture, but an active process
fringes of the formal and informal. The which makes each and every day a step
private owner that is the current owner towards a better future. The historic path,
will eventually give it up, and sell it to a the pavilions, the campus, and the 'maidan'
private developer or a set of developers. In allow an area for public reflection towards
doing so they will have to give up a portion a higher purpose. Music, festivals, and
of the land to the government, which in multiple means of promoting the desire
the case of the Calico land, is 20% to the for communal harmony already take place
Ahmedabad Municipal Corporation for in Ahmedabad. July 1st is celebrated as
low income housing. The public private Communal Harmony Day by multiple
partnership is key. The Calico Mills is a organizations. This site would become the
194
195
 location for such activities to take place , needs a relatable place of identity for the
not only one day of the year, but every day, marginal which is known and understood
with its public maidan, large calico plaza, as a secure space within the city devoted
and outdoor concert venue. to Gandhian ideals.
As Julian Beinart said, "This should be an The decision by the city and its related
interfaith space when once a year on peace developers to not devote this space to
day, there are a series of festivities which an office park, or purely profit oriented
are produced by coalition of religious or development, is based on the city's
ethnic groups and there is a ritualistic path commitment to the education of its
which is circular in nature, and created people, and of civic consciousness which
within this space, and walked each day, is manifested through specific Gandhian
especially on a designated {communal ideals.
harmony} day..." (Beinart)
This Site Plan is a manifestation of The value of such an investment is
the five Gandhian ideals: sustainable, immeasurable for even this small but
empowerment, sanctuary, equity and significant site, will contribute towards
civicness. The maidan has a political rehabilitating the hearts and minds of
philosophy not unlike Gandhi's gathering one of the most raptured cities in India,
spaces by the riverbed. This becomes a and thereby truly lifting Ahmedabad
special place in the metropolitan area that beyond Shock City
needs an area devoted to peace efforts,
celebrated through ritual events, through
exhibitions, through concerts, and through
public discourse on a continuous basis. It
is not only a major park; it has got a larger
underlying essence to it. The peace building
institute is not only symbolic but linked to
skill building and other efforts. It is part of
a larger civic structure that is committed
to new terms of rehabilitation. This city
196
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"Calico Museum And Sarabhai Foundation." Visitindiahelp, n.d. http://www.visitindiahelp.com/

museum/calico-museum-and-sarabhai-foundation/.

Chawhan, Vishal S. "Micro Finance for Urban Poor: SEWA in Ahmedabad City. [Also
Available on CD] [Thesis]." C.E.P.T University, 2004.

C.R Shivarao. "Rejuvination of Lost Space." C.E.P.T University, 2004.

Falguni Darshak. "Revitalization of Historic Sites/Monuments in an Urban Conglomeration."

C.E.P.T University, 2001.

Gazetteer of the Bombay Presidency: Ahmedabad. Government Central Press, 1879.

James Wescoat. Defense Comments. Personal Interview 2013. mp3

Julian Beinart. Defense Comments.Personallnterview20l3.mp3

Lal Veepa. "Revitalizing Urban Waterfronts." C.E.P.T University, 2002.

"Mahajans Gave Birth to New Ahmedabad." The Times Of India. Accessed May 23,2013. http://articles.
timesofindia.indiatimes.com/2011-07-04/ahmedabad/29735322_1_mill-owners-ranchhodlal-
chhotalal-mahajans.
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 Majmundar, Parantap H. Urban Riverside Development ,Ahmedabad. 1987. Print.

Martand Singh. "The Story of the Calico Museum." Www.calicomuseum.com. Accessed May 23, 2013.
http://www.calicomuseum.com/story-of the calico.museum.htm.

Nagarsheth, Snehal. 'Addressing Transformations - Place Making - Notation Explored at City

Level Redefining the Urban Realm - Ahmedabad Mill Lands. [Thesis]." C.E.P.T
University.
"Non-Cooperation: Gandhi and Ahmedabad." Indiansaga. Accessed May 23, 2013. http://indiansaga.
com/history/non-cooperationahmedabad.html.

Paul John and Kevin Antao. "Calico Chimney Would Hold City's Heritage High." The Times
Of India. Accessed April 5, 2013. http://articles.timesofindia.indiatimes.com/2010-04-27/
ahmedabad/28138226_1_bakeri-chimney-world-heritage-city-status.

Ritu Sharma. "CEPT Plans to Generate Rs 545 Cr from Sale of Calico Mills Land in
Ahmedabad - Indian Express." Indian Express, May 8, 2012. http://
www.indianexpress.com/news/cept-plans-to- generate-rs- 545-cr-from-sale-of-
calico-mills-land-in-ahmedabad/946789/1.

Site Visit Dec 17th- Jan 10th 2013

Sandip Patel. "Natural Resources as Tools for Directing Urban Growth; Study of Ahmedabad
Urban Area." C.E.P.T University.

VirenBhai. Manav Sadhna: Ram Rahim Community Center. In Person., January 7, 2013.

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