Suchergebnisse

[.] This chapter is organized into five sections. First, we provide a history of Juhapura, coeval with incidents of large-scale anti-Muslim violence in postcolonial Ahmedabad, which resulted in segregated living zones. We particularly examine the development of Juhapura in light of State-enforced discriminatory laws such as the Disturbed Areas Act 1991 and the post-2002 migration of middle-class and wealthy Muslims to the ghetto. In the second section, we show how elite migration to Juhapura has allowed its residents to negotiate with the state and bring limited improvements to the delivery of public services, despite the majoritarian character par excellence of the State in Gujarat. However, as we show in the third section, the arrival of rich, educated Muslims in Juhapura has not necessarily resulted in the emancipation of poor, lower-caste Muslims. Here, we focus on the creation of class and sect-specific 'citadels', representing fractured solidarities within Juhapura, to highlight the non-linear nature of citizenship in Juhapura. Lower-class Muslim women have crucially resisted elite and orthodox tendencies within Juhapura, signifying a merger, even if limited, of class, caste and gender in Juhapura. Then, we suggest a few recommendations to improve the state of religious fragmentation within the society of Ahmedabad as well as to enhance Juhapura's public infrastructure and political representation. Finally, after summarizing our findings, we conclude that the current state of affairs in Juhapura is a result of the post-1990 transformation in the nature of the State in Gujarat from a de facto Hindu Rashtra (Hindu Nation) towards a de jure one, with legal mechanisms facilitating discrimination against Muslims. In the post-2014 environment of nation-wide hegemony of Hindutva politics, this legally sanctioned form of Hindu Rashtra—'the Gujarat Model'—has been replicated across India, alongside deepening of the Hindutva ideology. [.]

[.] This chapter is organized into five sections. First, we provide a history of Juhapura, coeval with incidents of large-scale anti-Muslim violence in postcolonial Ahmedabad, which resulted in segregated living zones. We particularly examine the development of Juhapura in light of State-enforced discriminatory laws such as the Disturbed Areas Act 1991 and the post-2002 migration of middle-class and wealthy Muslims to the ghetto. In the second section, we show how elite migration to Juhapura has allowed its residents to negotiate with the state and bring limited improvements to the delivery of public services, despite the majoritarian character par excellence of the State in Gujarat. However, as we show in the third section, the arrival of rich, educated Muslims in Juhapura has not necessarily resulted in the emancipation of poor, lower-caste Muslims. Here, we focus on the creation of class and sect-specific 'citadels', representing fractured solidarities within Juhapura, to highlight the non-linear nature of citizenship in Juhapura. Lower-class Muslim women have crucially resisted elite and orthodox tendencies within Juhapura, signifying a merger, even if limited, of class, caste and gender in Juhapura. Then, we suggest a few recommendations to improve the state of religious fragmentation within the society of Ahmedabad as well as to enhance Juhapura's public infrastructure and political representation. Finally, after summarizing our findings, we conclude that the current state of affairs in Juhapura is a result of the post-1990 transformation in the nature of the State in Gujarat from a de facto Hindu Rashtra (Hindu Nation) towards a de jure one, with legal mechanisms facilitating discrimination against Muslims. In the post-2014 environment of nation-wide hegemony of Hindutva politics, this legally sanctioned form of Hindu Rashtra—'the Gujarat Model'—has been replicated across India, alongside deepening of the Hindutva ideology. [.]

The paper intends to address the importance of structural aesthetics of Post independent buildings. The paper also addresses the strong ideologies and expression of freedom through contextual case studies along a timeline parameter. What does one mean by the structural aesthetics of a building and intends on understanding the same? As a matter of fact, the structure could be overseen in different ways. The initial one could be by perceiving it as having a primary role by doing larger spans, achieving efficiency of sizes, the efficiency of construction by following modules, grids or geometry, etc. In the latter, structure only aides the spatial organization. And lastly and most importantly, the way in which this study focuses are about the modernist way of exposing the structure and deriving aesthetics out of it. This aesthetics purely belongs to the modernist era. As far as this research is concerned, the major objective was to upraise the aesthetics of selected modernist buildings in Ahmedabad, which belonged to different architects, but in the same timeline. So for the same, one should also get into the level of understanding the way in which they have created a sense of aesthetics which was a manifestation of them perceiving modernism. For deriving the above-discussed aesthetics out of a structure, the context and the time in which these thoughts were conceived really matters. The wide spread notion of freedom was addressed through socio- cultural and political forces, wherein, men and women came together to address the Freedom Movement in India. This notion then spilt over into architecture in few Indian cities, prominently Ahmedabad. Questioning the Indian identity led to exploring the art and architecture of these cities. Hence, lies the importance of the city of Ahmedabad, due to its modern heritage and the timeline which that heritage belongs to.

Pt. 1. Institutional governance, development and resilience -- pt. 2. Innovations in programmes, structures and facilities