Identification and Integration of values for Conservation of Historic Urbban Landscape of Bishnupur

Ref.: 136
Área temática: 02 Integridad funcional de los paisajes urbanos históricos
Fecha de recepción: 29/10/2008

AUTORES (* Autor principal)

Chatterjee, Somi * - School of Planning & Architecture, New Delhi (India)

EVALUACIÓN FINAL DEL COMITÉ CIENTÍFICO: Pendiente

ABSTRACT

Historic urban settlements are a repository of identity and values. When economy becomes a yardstick of measuring, intangible values are often overlooked. Fading intangible values disappear and challenges possibility of revival. This paper highlights the need to conserve intangible values to retain the tangible assets in an urbanizing historic setting of Bishnupur.
Bishnupur (West Bengal) in the Dwarkeshwar basin, was once a part of the Gangetic Delta and a cosmos of tribal activity. Today, its identity rests in terracotta temples, crafts, Dasha-avatartash, Baluchari sarees and Dhrupad music alone. The once intertwined assets (tangible and intangible) are gradually drifting apart today; sublimely represent the zenith of urbanization attained in the early 18th century A.D.
A Hindu hamlet, Bishnuper had Jain and Buddhist influences. The hollow landform characterized by a central highland and surrounding lowlands remained sheltered by dense sal forests and water bodies. Jagat Malla, a Bagdi chieftain of Dwarkeshwar Basin realized its strategic importance in 994 A.D. and shifted his capital from Pradyumnapur to Bishnupur.
The rule of Bir Hambir (1565-1620 A.D.) marks a landmark with ecological, cultural and
social changes. The hollow, densely forested landform was transformed into a series of bandhs to form a protective moat. Excess water from these interconnected bandhs was channelized into the river Dwarkeshwar by natural slope ensuring rainwater harvesting.
Hanoi, The Socialist Republic of Viet Nam, 5-10 April 2009. The Mughals, entered Bengal defeating the Turks and Afghans, introduced Islamic ideals in Bishnupur during the rule of Bir Hambir (1565-1620). In physicality, the Islamic footprint is seen in architectural practices where the typical symmetrical plan with geometric designs amalgamated
with curvilinear roofs and terracotta artwork. It also gave rise to a new vocabulary of architecture.
Owing to the oppressive practices many lower caste Hindus embraced Islam. Rising number of Pir Bhakts, singing of Jarigan and participants in Taziah endangered Hinduism. The Chandi, Manasa and Dharma worship gained prominence. To resurrect Hinduism, Bir Hambir encouraged the Bhakti movement. The milieu of Vrindavan was created in the citadel serving as the setting for temples, stone chariots (rathas) and worship. A new society of equality was formed inviting skilled men from all walks of life to settle in paras to the northern and western side of the citadel. The east was reserved for agriculture and the dense sal forest of the south accommodated a garden complex.
The philosophy of Vaishnavism guided all acts of man and a symbiotic relation between man and nature was derived. Religion became the driving force to keep the society together and a reason to protect ecological resources. Trade, art and architecture evolved harping religious themes. This phase marks the zenith of urbanization in Bishnupur.
Turn of mid 18th cent. A.D., witnessed a complete shift of administrative interest that
transformed an artisanal community to a labourers. The religion-centric society was restructured and its influence affected the man-made and natural resources alike.
Post-independence, globalization has heightened the drift between man and identity. As a result, tangible historic components without their values, struggle to survive in the dynamism of changing lifestyles.

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