Figure 5 The Deulwadi Precinct, UranCase Study- MosqueMosques in the Konkan are mostly built with private initiative. Several features on the mosquesconform to the domestic architecture of the Muslim town houses, ornamented with Islamicelements from Bijapur, as well as Classical elements like Corinthian pilasters. This mix isrepresentative of turn of the century Muslim domestic architecture. The Jami mosque in Uranwas built by Hazrat Shaikh Mulla Husain Tungekar a prominent and wealthy citizen from Uran’sKonkani Muslim Community, and represents, among many other sub-cultures, the contributionof the Konkani Muslims to its development. On the other hand, the mosques at Vijaydurg andAchra, although accorded the status of Friday Mosques, are entirely functional and domestic inscale reflecting on the everyday qualities of practiced faith in its aspect.the aesthetic of the masjidFigure 6. The Jami Masjid, Uran- exterior aspect and interior aestheticFigure 7. The Jami Masjid, Vijaydurg, The Jami Masjid, Achra
Case Study- AgiaryThe Umrigar Agiary in Uran (1904), a ‘Nhallo aatish’ (small fire) was built as a private initiativeby Sheth Kuverji Adelji Umrigar and Sheth Khurshedji Adelji Umrigar. In the beginning of the20 th century 2 there was a sizable presence of Parsi community (around 800) in Uran. Thesefamilies were mainly in the business of distilleries. Presently, only a handful remain.Figure 8. The Umrigar Agiary, Uran and the Jain Derasar, Kapad Galli, PanvelCase Study- DerasarThe Jain Mandir in Panvel’s Kapad Galli is a non-monumental, Town Derasar (Jain Temple),built in timber. The small but influential Jain community mainly consists of merchant families,their houses and shops being either on the same street or in nearby areas. The influential Parmar,Munot, Banthia and Gandhi families came together to construct the much-needed Derasar. 3An unselfconscious syncretismThe cosmopolitanism seen in Kokani society over the last three centuries is reflected in thelifestyle and mores of all Konkanis, whether Brahmin, Koli, Bohra, Dakhani, Parsee, Jain or Jew.In no one community is this displayed better than in the Bene Israelis- the native Jews of theKonkan.The Bene Israelis served variously with the Maratha Angrias, the Siddhis of Janjira and the EastIndia Company (Israel, Date NA). Small pockets of these communities still exist all over theKonkan, although many had migrated to Israel upon its formation. In the 1971 census, there were850 Bene Israelis counted in the Kulaba District. Today, approximately 5,000 live in Bombayand the surrounding towns and villages of Maharashtra (Schwartz, 2003).In the erstwhile Kulaba (now Raigad) District the Bene Israelis are completely integrated withtheir neighbors. Even today they have surnames like Penkar, Divekar or Ashthamkar (identifiedby place names), men have names like Bapuji, Abaji and Tanaji, and women are called Sonabai,Bayna or Ambai. They accepted the traditions and practices of both the Muslims (specially in thesacred- ‘masheed/masjid’ for synagogue and ‘Kazi’ for Rabbi) and of the Hindus (weddingsrituals include the’sakharpuda’ etc).In this day-to-day manner, the Bene Israelis practice an unselfconscious syncretism, which is thehallmark of the Konkan.