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Indian Express
4 hours ago
- Business
- Indian Express
Smart cities, broken communities: From New Delhi to Varanasi, what we lose when urban planning is not inclusive
Written by Shruti Dubey On the night of June 17, around 30 shops in Varanasi's Lanka crossing were demolished by the authorities to decongest the area and make way for a road expansion project. The demolitions included two iconic shops selling popular street food — the 100-year-old Chachi's stall of kachauri and jalebi and the 75-year-old Pehelwaan lassi shop. Both establishments, frequented by actors, politicians, and administrators, have been integral to the identity of the locality. Varanasi has witnessed similar demolitions earlier, too. In 2019, for instance, around 300 houses and shops in the dense and congested Pucca Mahal area were cleared to expand the ancient Kashi Vishwanath Temple into a corridor complex. The Pucca Mahal area, the heart of Varanasi, is characterised by narrow lanes, old houses, and bazaars. It holds tremendous heritage value, having witnessed various phases of Indian history — from the rule of the Mughals to the post-Independence era. Some residents who lost their homes during the demolition were treasure houses of stories; their prized possessions included historical artefacts such as photographs with Dr Rajendra Prasad and a patta (property deed) by Dara Shikoh proving their rights to look after the temple. The loss of iconic stalls rooted in popular memory and of historical neighbourhoods representing the traditional Banarasi way of life has rightly drawn media and scholarly attention. The current vision of development — four- and six-lane flyovers, malls, multi-storied apartment complexes, stadiums, multi-modal transport systems, grand temple corridors, and signature buildings monitored by integrated command and control centres — stands in stark contrast to the city's traditional lifestyle. It forces us to ponder whether people will still be drawn to an ancient city like Varanasi as its very character changes. However, the issue I wish to highlight goes deeper than nostalgia for an ancient, spiritual, and authentic Varanasi. It concerns how to make urban transformation in Indian cities — including Varanasi — truly inclusive, sustainable, and future-ready. There is a prevailing notion that development requires replacing dense, congested, encroached, and chaotic areas — typical of most old Indian cities — with wide roads and grid-patterned housing and markets. The vision of smart cities with world-class infrastructure and Information Technology integration is only the latest manifestation of this idea. As a result, demolitions of slums, squatter settlements, and other densely populated areas have become a common feature in cities across India, paving the way for projects ranging from road expansions and riverfront developments to stadium construction and temple corridor extensions. Indian cities are not new to such urban utopias. The post-Independence period saw advocacy for planned cities such as New Delhi and Chandigarh. New townships like Faridabad, Noida, and Navi Mumbai promised to solve the urban challenges of congestion, encroachments, and overburdened infrastructure. However, seven decades of planning have shown that these promises remain largely unfulfilled. Indian cities continue to be fragmented and unequal, with over 70 per cent of the population living and working in unplanned and informal conditions, and only 30 per cent in planned, formal areas. How do we make sense of this situation? There is a pressing need to rethink what we consider suitable, inclusive, sustainable, and smart for Indian cities. Density, chaos, and congestion do not automatically become undesirable when they are an intrinsic part of urban morphologies and provide residence and livelihoods to a significant portion of the population. The labelling of dense old city areas as slums — as diseased, illegal, and congested — was a result of planning ideas borrowed from Europe by colonial masters. These ideas persisted into the post-colonial period, despite their unsuitability to Indian contexts. The preference for modernist development — with wide roads, spatial segregation, zoning, and grid patterns — was rooted in colonial planning principles designed to ensure security, hygiene, and distance from the native population. The conditions of Indian cities are, however, quite different from quintessential Western cities. India never experienced the kind of industrial revolution that shaped Western urban development. Thus, urban theorists argue that the strict separation between the rural and the urban doesn't hold true for India. Moreover, it is the informal economy and the unorganised sector that are the drivers of urbanisation in Indian cities. Cities are places of work for construction workers, hawkers, vendors, auto rickshaw drivers, small traders, shopkeepers, and domestic helpers, who provide affordable goods and services not just to the poor but also the middle class. The dense, congested neighbourhoods and bazaars give shelter and working space to these groups who have not been included in urban planning. More often than not, it is these informal settlements and shops that are demolished to make way for developed cities. In order to be truly future-ready, it is important to plan for not just the middle and upper classes but also for the lower-income groups who may be residing or waiting to enter our cities. Cities should not just be made affordable for the poor, but also give them opportunities to grow. The urban transformation taking place right now, which focuses on constructing state-of-the-art infrastructure in select areas, seems to be chasing a utopia misaligned with Indian realities. The need of the hour is to make cities amenable for public transport and accommodate the needs of various lower-income groups, integrating them into the planning process because they provide essential services to the urban economy. Inclusive development of Indian cities may appear chaotic and unlike the Western imagination of smart cities. Instead of demolitions and decongestions, conservation and upgradation of dense bazaars and neighbourhoods by providing basic infrastructure may be the way out. Dense old cities in India often performs several functions: They have heritage value; they provide livelihood to thousands of people, and they give shelter to lower-income groups. Every time the authorities undertake demolitions, a large number of people have to rebuild their lives in already hostile cities from scratch. Indian urban development can be called smart and future-ready if the chaotic, vibrant density of its cities can be complemented with necessary infrastructure to modernise it while preserving their heritage and economic opportunities, not just for the privileged but for all sections of society. The author is assistant professor in the Department of Political Science, Banaras Hindu University. Views are personal
India.com
2 days ago
- India.com
History Lovers, This One's For You – Top 6 Heritage Spots In Srinagar
Srinagar is one of the most beautiful cities in Jammu and Kashmir. The history of Srinagar spans the centuries, as well as its heritage and culture. Every turn contains reminiscences of bygone times giving a feeling that you are going through time itself. The city contains many historical sites ranging from magnificent Mughal gardens to ancient temples. It will be worth examining these top historical sites that constitute the rich tapestry of Srinagar. 1. Shalimar Bagh Constructed by Emperor Jahangir in 1619, Shalimar Bagh is an architectural marvel of the Mughal era. There are terraced lawns, cascading fountains and manicured flower beds that creatively surround this garden making it very peaceful and beautiful at the same time. A tour through its lush paths gives you a glimpse into what life was like for Mughal emperors who lived here. 2. Nishat Bagh Nishat Bagh is another masterpiece built by the Mughals providing stunning views of Dal Lake and Zabarwan Mountains . This garden was constructed in 1633 by Asif Khan, empress Noor Jahan's brother , with symmetrical layouts and vibrant flower displays. It provides a perfect spot to stay away from the chaos of life. 3. Pari Mahal Located on top of Zabarwan Range, Pari Mahal or 'Palace of Fairies' is an intriguing combination Islamic style with Persian architecture. This seven-terraced garden was founded during Shah Jahan's reign in the 17th century when it used to serve as a Buddhist monastery. Nowadays it symbolises Srinagar's cultural values and provides panoramic view over the city and mountains around it. 4. Jamia Masjid With its imposing spires and intricate wooden carvings, Jamia Masjid stands as a masterpiece of Kashmiri architecture. Constructed in 1402 by Sultan Sikandar, this grand mosque showcases the rich cultural synthesis of Kashmir with elements of Persian, Central Asian and Indian styles. It is one of the largest mosques in the region with spacious courtyard and 378 wooden pillars attracting many worshippers and tourists. 5. Hari Parbat Fort Hari Parbat Fort stands majestically on top of Hari Parbat hill overlooking old Srinagar city. Its construction started during the Sikh rule but completed under Dogra's regime in the 18th century which makes this structure a historical wonder. The fort is believed to have been an ancient Hindu temple site before it later served as royal residence under Sikh and Dogra periods. 6. Hazratbal Shrine Hazratbal Shrine lies on Dal Lake bank and is regarded as one of holiest Muslim pilgrimage sites because it houses Prophet Muhammad's hair . Its white marble facade along with finely crafted wood interiors makes Hazratbal Shrine a true feast for eyes . Built during the 17th century it has become a symbol of Islamic heritage found in Jammu and attracts devotees from far and wide near its vicinity every year. Wrapping Up Srinagar represents a fusion between cultural elements from various parts of Kashmir throughout its timeless statues and buildings just like other towns. In conclusion, Srinagar bears testimony to the rich cultural dynamics that define Kashmir with its monuments and architectural wonders resonating with echoes from the past. Every single historical landmark within Srinagar has a different tale unfolding through its grandeur Mughal gardens to serene ancient temples that are part and parcel of the city's rich tapestry filled with history . As individuals get lost in these landmarks' beauty, they go through time learning about what it used to be in times gone by: thus discovering one more proof of greatness experienced by Srinagar over centuries long years before today
Scroll.in
3 days ago
- General
- Scroll.in
Why the intricate art of weaving the Jamdani sari is endangered in Bangladesh
There is an art form – ancient, intricate, and astonishing – that may not live to see another generation: the Jamdani sari. So I urge you to buy a Jamdani sari. For your mother. For your daughter. For the love of anything still made with human hands. Because if we continue on this path, Jamdani will vanish. And with it, a legacy. Few products of Bengali craftsmanship have truly stunned me, but the Jamdani does – every time. It is not just mere clothing; it is poetry woven into fabric. At its best, a Jamdani sari rivals anything you might find hanging in a museum – sophisticated, versatile, transcendent. This isn't hyperbole. Under the patronage of the Mughals, the Jamdani – woven from the finest cotton called kapas, native to the lush floodplains of Bengal – achieved global renown. The rivers surrounding Dhaka nourished the cotton and the artisans alike. Their water added a natural sheen to the threads, while the soil's heat and moisture nurtured the raw material. From these perfect conditions emerged saris so light and sheer they were said to float in the air. The Julahas – the master weavers – turned thread into marvels. But then came the British. And with them, the factory. Colonial trade policies flooded Bengal with cheap industrial goods. The handlooms fell silent. Weavers could not compete with machines that did in hours what once took them months. Entire economies collapsed. And still, somehow, a few stubborn artisans refused to let the Jamdani die. They are still weaving today – but just barely. The tradition is endangered not because it lacks beauty or demand, but because it lacks support. The average artisan earns a pittance. Their children don't want to inherit poverty. Who would? And here's the non-negotiable truth: the Jamdani cannot be mechanised. Attempts to replicate it by machine – in India or elsewhere – produce lifeless fabric. Devoid of soul, devoid of artistry. Because some things simply cannot be mass-produced. The Jamdani, like all the most exquisite things in life, must be made by hand. The real cost Let's do the maths. Not the price tag, but the true cost – the human cost – of a Jamdani sari. And I'm not talking about the tourist-market stuff. I mean the finest, the kind of piece you'd gift a head of state. For that, two weavers – one a master, the other an apprentice – work side by side for up to 12 hours a day. And they do this not for a few weeks, but for six to eight months. Yes, months. For one sari. What do they get for it? About 1.5 lakh taka. That's around Rs 106,000. And that includes time lost on waste yarn, failed attempts, revisions. A less intricate sari might take three months and earn the weavers just 30,000 taka to 50,000 taka – roughly Rs 21,200 to Rs 35,300. We're talking about full-time labour by several artisans for wages that barely cover living expenses. This is not commerce. This is exploitation wearing the mask of tradition. And for anyone tempted to think, 'Well, it's Bangladesh, things cost less,' let me introduce you to the Panama hat. A good one made from a relatively cheap tree bark straw will run you a few hundred dollars. Like the Jamdani, what drives the price is labour. But the top-tier Panama hat? That's a different world entirely. It's called the Superfino Montecristi, and it's graded. That means you can count the weave: 40, 50, even 60 threads per inch, yielding an astonishing 1,600 to 2,500 interlaces per square inch. It looks less like a hat and more like silk. One artisan – just one – works on it by hand, for three to four months. Top-quality hats could sell for $25,000 – or Rs 2,169,538. The weaver walks away with $6,000 to $10,000, which is Rs 5.2 lakh to Rs 8.6 lakhs. And yet, a Jamdani – handwoven for up to eight months by two artisans, from a tradition centuries older – sells for just over Rs 1 lakh if you're lucky. Most weavers earn a fraction of what their time and talent deserve. We're not just undervaluing the product. We're erasing the weaver. The underlying problems The problem is the Jamdani has no formal grading system in Bangladesh as of now. No standard of excellence. No international marketing campaign. No lobbyists. No price protections. No fanfare. And without urgent intervention – no future. Yes, it was declared a Unesco Intangible Cultural Heritage of Humanity in 2013 but that does barely change the fate of the master weavers. So, it's no surprise that Jamdani weavers are vanishing – and fast. You'd vanish too if your livelihood depended on selling a masterpiece for the price of a mass-produced bedsheet. The consequences are predictably tragic: weavers are leaving the loom behind, and they're taking their children with them. Can you blame them? Which parent would encourage their child to inherit poverty? Now let me ask you something uncomfortable. If this sari – this exact artistry – came stamped with 'Made in some foreign country' instead of Bangladesh, wouldn't you gladly pay much more? Wouldn't you marvel at your own taste and say, 'Brother, what a great deal I got!'? The Jamdani's greatest liability isn't its complexity, or its cost, or even the slow pace of hand-weaving. Its liability is geography. Bangladeshis don't value what comes from within the border – not really. Not the hands that make it, not the history that shaped it, not the generations that preserved it. If the Jamdani were woven in Venice or even Varanasi instead of Narayanganj, it would be featured in fashion magazines and wedding trousseaux across Bangladesh. Instead, we treat it like a quaint curiosity – until it disappears. If you want your daughter to one day inherit the cultural legacy of the Jamdani, you need to help keep it alive now. That means buying one, directly from a weaver if possible. Pay what they ask. They know the value of their labour far better than any boutique in Mumbai or online store ever will. You will not be cheated. No one has ever been cheated by a Jamdani.
Time of India
4 days ago
- Politics
- Time of India
Pinky's got Trumpache
So much drama this Trump is doing. My best friend Pinky's mother-in-law's visa expired and Pinky's husband said fine, we'll fast track a new visa for Mummy but no. Now there is chaos and long long queues and poor Aunty is stuck in Delhi summer and can't see her newborn grandson, Pinky's sister-in-law's sweet sa fair baby in San Francisco. When will this Trump die, Aunty was shouting when I met her, will I not see my grandson till he becomes a teenager or something? Aunty does too much drama like Trump only but it is true. This Trump is stopping everyone doing everything. Pinky and her husband have visas, till 2030, but her husband is now saying let it be, Mummy will feel bad if we go to America without her. Pinky is so angry but she can't say anything bad about her mother-in-law so she tells her husband we can go to only Manhattan and not to California, we don't have to see the baby. Pinky is smart, and she's right, no one needs to see the baby, bas. Pinky's husband says you are being selfish to Pinky as if he wants her to be Nirupa Roy or something, you know that mother in a white sari. And then if that isn't enough, Pinky's nephew who studies in Harvard is also in some trouble, some flag he was waving in America, stupid boy, so when Pinky goes crying to her own Mummy about her mother-in-law and husband she says keep quiet Pinky, Deepak bhaiya's son in Harvard loves Gaza or something and now what will happen? Pinky's cousin sister Meenu is very political, she got excited and said forget about US, think of the state of education in our country, professors being jailed for social media posts. This Meenu talks too much but it was good only, everyone stopped saying mean things to Pinky and got angry with Meenu instead. What is this Meenu even saying? We give visas and say come come see the Taj Mahal to foreigners. The Mughals were killing the Hindus and all that, but we are forgiving, peace-loving, and we say it's fine only, Shah Jahan built the Taj Mahal, so good. Our country is not bad like America, she should go and stay there if she doesn't like India but hai ram how will she get a visa? Facebook Twitter Linkedin Email Disclaimer Views expressed above are the author's own.
India Gazette
7 days ago
- Politics
- India Gazette
Congress MP Randhawa slams J-K CM Omar Abdullah over remarks on Indus waters
Chandigarh (Punjab) [India], June 21 (ANI): Congress MP Sukhjinder Singh Randhawa strongly rebuked Jammu and Kashmir Chief Minister Omar Abdullah for his opposition to a proposed 113-km canal to divert surplus water from the Indus river system to Punjab, Haryana, and Rajasthan, emphasising Punjab's historical and agricultural significance. He recalled the challenges Punjab faced during Operation Sindoor, asserting that there wasn't as much 'Pakistani attack in J&K as there was in Punjab.' Speaking in to ANI, Randhawa said, 'One should not make statements that cast doubt on patriotism. Punjabis have never done that. And even during Operation Sindoor, there wasn't as much Pakistani attack in J&K as there was in Punjab. Punjab was turned into a battlefield. The patriotism of Punjab, the strength of Punjab, and the strength of its agriculture -- as long as Punjab remains strong, India remains strong.' Randhawa said he was 'sad' and 'hurt' by the Jammu and Kashmir Chief Minister's recent comments. 'I don't know in what context Mr. Abdullah made his statement, but I'm sad. Considering the relationships his grandfather, father, and himself have had with Punjabis and with Punjab, and the faith his father and grandfather had in Darbar Sahib (Golden Temple), I am hurt by his statement.' He directly replied to CM Abdullah's remarks: 'Punjab should be given water because when India gained Independence, we used to beg to the world for (food) grain.' The Congress MP underscored the historic significance of Punjab's irrigation system, recalling the legacy of Maharaja Ranjit Singh. 'It is because of this water, and the three dams built there, and if they have even a little knowledge of history, they would know that the best canal system existed during Maharaja Ranjit Singh's time. From Khyber Pass, where the Mughals used to enter and loot India, Maharaja Ranjit Singh blocked that route and stopped the Mughals from entering, turning the country into a capable and independent state. He ruled over Jammu & Kashmir for over 40 years.' He stated that Punjab's border regions, including areas right up to the no-man's-land where farming continues today, are not only symbols of the state's resilience but crucial contributors to national food supplies. 'That water is Punjab's lifeline,' he said. Randhawa's remarks come in response to CM Abdullah's June 20 statement in Jammu, where he rejected the canal, citing Jammu's drought-like conditions and questioning Punjab's past support asking 'Did they give us water when we needed it?' (ANI)
