S. Dalvi - Intbau

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Figure 11. Hanuman Mandir, Panvel- before and after ‘Jirnoddhar’Figure 12. The Virupaksha Mandir, Panvel- then and nowAspirations driving changeThe irony here is that this change is emanating from the community itself. The attitude here isnot self-reflexive, but mainly aspirational. The community is at ease with these changes. Whathas become irrevocable is that the image of the city is being transformed into one where theskyline now clearly identifies the new changes as religious landmarks that are visibly differentfrom one another. The dismantling of the older non-monumental self-similar structures alsosignals a de-cosmopolitainzation of the small towns of the Konkan, creating a rip through thefabric of urban community.Figure 13. Mosque on M.G. Road, Panvel- Photo from 1993 and today
Most of the non-monumental religious structures most are built in a common unselfconscioustradition that is largely self-similar and cuts across religious lines. It is these characteristics, nowfast disappearing that need a priority in preservation.The case for controlled changeOne point in the favor of controlled change is that the models for change may come from theheritage building themselves. There are clear examples of temples that are G+1 for functionalpurposes that do not detract from the scale consistent with these areas and in fact offer a distincttypology that can be followed whenever the pressures of expansion are evident. In the VinayakMandir at Kegaon, a Ganesh temple built with private initiative, located non-intrusively in thewadi of Kegaon village. Here a timber framed Mangalore hipped roof supported on TW raftersforms an attic level overlooking the main mandapa below. The attic level is formed with TWboarding on TW joists. The front verandah has a lean to roof in timber. Above the garbagriharises a domical shikhara on a drum, but of a scale much smaller than the height of the mandapaitself, which has the aspect of a typical Konkani town house.Figure 14. Vinayak Mandir, KegaonGuidelines for preservationAs part of the ‘Navi Mumbai (Raigad) Heritage Project’ notifications, specific guidelines wereproposed for the non-monumental sacred spaces in terms of possible changes, repairs, additions,alterations and renovations:1. Changes, repairs, additions, alterations and renovations required on religious grounds,mentioned in sacred texts, or as part of holy practices laid down in religious codes shouldbe permitted. These are subject to their being in accordance with the original structure,design, aesthetics and other special features.2. Utmost care should be exercised while permitting ‘jirnoddhar’ or ‘tamir’ of the nonmonumental,Konkan style shrines with timber construction; and of temples in Peshwahistyle; in order to preserve the few remaining structures in this styles, their original scaleand aesthetics, in material and detail. The repairs should be carried out, as far as possibleemploying the same material, construction techniques and ornamentation.3. When balance FSI is available on the plot, additional floor space, if desired, may beadded to a ground storey shrine by introducing an upper storey. This should be done bycarefully dismantling the existing timber roof and putting it back on the upper storey. Theupper storey should be constructed in the same construction style, fenestration design andmaterials as the lower storey. As far as possible all existing elements should be reused.4. Addition or Reconstruction involving more than ground plus one upper storey should notbe permitted.
Page 1 and 2: Title:Dismantling cosmopolitanism:T
Page 3 and 4: The Patronage of families- the cult
Page 5 and 6: Figure 3. The Jami Masjid, Owe; The
Page 7 and 8: Case Study- AgiaryThe Umrigar Agiar
Page 9: into the larger process of developm
Page 13: NOTES1 The Navi Mumbai (Raigad) Her

S. Dalvi - Intbau

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