- "Usha Apartment", N 9/ 87- D 41 (I- Floor 101-102), Lane 5- Janaki Nagar Colony (near Hanuman Temple), BLW Flyover end- Kakarmatta Badi Patia Road (Balaji Mart turning), P.O.: Bazardiha, Varanasi , UP 221106. INDIA - Bharat
- (+091)-9838119474
Rana P.B. SINGH
Banaras Hindu University, Varanasi, Geography, Faculty Member
- Since last over four decades involved in studying, describing, writing, and conserving and preserving cultural and sa... moreSince last over four decades involved in studying, describing, writing, and conserving and preserving cultural and sacred landscape and places of religion and rituals together with heritagescapes in north India, and also studied these attributes in Japan, Sweden, Italy and South Korea(Since last over four decades involved in studying, describing, writing, and conserving and preserving cultural and sacred landscape and places of religion and rituals together with heritagescapes in north India, and also studied these attributes in Japan, Sweden, Italy and South Korea)edit
Religious heritage as religious properties and sacred places can be integral to larger ensembles, such as historic cities, cultural landscapes, and natural sites. Ayodhyā represents an aesthetic and unique type of sacredscapes and... more
Religious heritage as religious properties and sacred places can be integral to larger ensembles, such as historic cities, cultural landscapes, and natural sites. Ayodhyā represents an aesthetic and unique type of sacredscapes and heritagescapes that include historical monuments, artefacts, ghats, water pools, traditional performances, mythology and faiths, custom, folklore, festivities, pilgrimages, and other tangible and intangible cultural heritages, and recently added new spaces and icons of Hindu culture, e.g., Rāma Janmabhumi temple. Situated on the right bank of the Ghaghara River (Sarayu), Ayodhyā is primarily an ancient tirtha (riverfront sacredscapes) and salvific city that recordedsettlement continuity since at least ca 2000 BCE. Ayodhyā is a sacred place not only for Hindus but also for other religions of India, like Jainism, Buddhism, Sikhs, and Islam (Muslims). Around 33 million pilgrims visit Ayodhyā annually on various religious occasions (2023 data). Ayodhyā maintains its symbolic image, where ‘Divinity meets Humanity.’ This paper deals with vision, historical outline, holy-heritage events, the role of the Korean Queen Huh memorial site, and the contemporary issues of development initiated after the resurrection of Rāma Janmabhumi Temple.
Keywords: Religious heritage, cultural landscapes, sacredscapes, pilgrimage, holy-heritage city.
Keywords: Religious heritage, cultural landscapes, sacredscapes, pilgrimage, holy-heritage city.
Research Interests: Cultural Heritage, Heritage Studies, Indian studies, Anthropology of Pilgrimage, Pilgrimage Routes, and 12 moreIntangible cultural heritage, Indian ancient history, Heritage Management, Religious Studies, Ramayana, Sacred Space, Religious Heritage, Spirituality and Birth, Sacred City and Conservation, Holy city Ayodhya, Heritage studies, Holy-heritage city, and Lord Rama
Asia recorded a share of around 47.4% of its total population as rural in 2023 (UN estimates), but at the regional level, there appears to be a contrasting scenario. By 2030, around 40% will be in rural areas. The rural environment of... more
Asia recorded a share of around 47.4% of its total population as rural in 2023 (UN estimates), but at the regional level, there appears to be a contrasting scenario. By 2030, around 40% will be in rural areas. The rural environment of Asia presents a distinct-cum-diversified rural cultural landscape where village life and nearness to nature are common. In a habitat sense, the concept of the cultural landscape also includes the nature-ness of the surrounding environment. India comprises 66.83% of its population as rural, living in over 640,930 villages (consisting of 3,287,263 sq. km). Contrarily, China consists of 36.44% of its population is rural, living in around 690,000 villages. Chinese rural landscape is represented by agri(cultural) landscape and typically nucleated settlement types; its philosophical and cultural foundation of the landscape is very similar to the Indian rural landscape. Japanese rural landscape presents a natural setting in which rice fields surrounded by trees and mountains and small clustering of wood houses are the common scenes. The Korean rural landscape also presents a similar scene to that of the Japanese; however, under the 'New Village Development Plan' strategy, rural tourism is now developing rapidly. The philosophy of harmonious coexistence (kyosei) and the concept of culture-nature reciprocity settlement (satoyama) that historically developed in East Asia and are now debated as pathways of a sustainable future for rural cultural landscape, together represent the Asian vision of Cultural Landscapes and expected that they would present a model for similar conditions in the rest of the world.
Keywords: Asian vision, cultural landscapes, India, China, Japan, Korea, kyosei, Satoyama, sustainability, World Heritage Site, Landscape ecology
Keywords: Asian vision, cultural landscapes, India, China, Japan, Korea, kyosei, Satoyama, sustainability, World Heritage Site, Landscape ecology
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The phrase 'cultural landscape' reflects upon a way of seeing landscapes (clairvoyance) and associated attributes that emphasize the interaction between human sensitivity (deep quest) and Nature's sublimity (inherent spirit), which passes... more
The phrase 'cultural landscape' reflects upon a way of seeing landscapes (clairvoyance) and associated attributes that emphasize the interaction between human sensitivity (deep quest) and Nature's sublimity (inherent spirit), which passes overtime on the path of maintaining existence-continuity-transformation and transferability and evolved and represented with sacredscapes and ritualscapes. R W Y C-Reconnecting With Your Culture-is a visionary mission of awakening the youth to prepare for global understanding and human services and preserving our cultural heritage in the cosmic frame of Culture-Nature Interfaces (CNI) through the quality and deep ecologyrooted Education and Dialogues-a march re-appraising interconnectedness between Locality and Universality-Holiness (humanity) to Wholeness (sublimity): Humanism to Spiritualism. RWYC attempts to awaken and envision-Education for life, Education through life, and Education throughout life, which Mahatma Gandhi advocates. It further strengthens the scope and practice of deep ecology, Gaia, and ecospirituality. Manifesting culture as "the cosmic whole" will help to save our shared heritage. Cultural heritage and related landscape attributes require special care for understanding and planning-Preservation and regeneration-and maintaining them as a cultural nexus of visioning the future and fulfilling the SDGs as the UNO/UNESCO envisioned. An attempt is made here to present a synoptic review and appraisal of the literature. The present issue of Esempi di Architecttura [vol. 11 (nos. 1~2), 2024] attempts to keep pace with these issues-theoretically, philosophically, implicatively, and regionally.
Keywords: Cultural landscapes, sacredscapes, RWYC, interlinkages, The Jena Declaration, cultural sustainability.
Keywords: Cultural landscapes, sacredscapes, RWYC, interlinkages, The Jena Declaration, cultural sustainability.
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The mountainous villages of Shirakawa-gō and Gokayama are well known for the unique architecture of their "Gassho" farmhouses and enlisted in the UNESCO World Heritage List in 1995. These villages, with their Gasshostyle houses, subsisted... more
The mountainous villages of Shirakawa-gō and Gokayama are well known for the unique architecture of their "Gassho" farmhouses and enlisted in the UNESCO World Heritage List in 1995. These villages, with their Gasshostyle houses, subsisted on the cultivation of mulberry trees and the rearing of silkworms. The large houses with their steeply pitched thatched roofs are the only examples of their kind in Japan. Due to the difficulty of access until recent times, the relations between this area and the outside world were very limited-and this long isolation gave rise to the unique culture and traditional social systems, folklore, and customs, which have maintained their continuity. Taking people participation, environmental assessment, and behavioural approach this paper throws light on the deeper heritage values, their role in nature conservation and cross-cultural and comparative studies, and future perspectives of tourists' attraction in 2024 because of the 38th "Shirakawa-gō Light-up Event 2024". The paper also reflects the ethnological purview based on personal experiences during December 2004, the time when the Tokai Hokuriku Jidosha Do, the national highway passing nearby was opened. This paper contains some of the results of a public symposium held on the 19th of November 2022, at the Center for South Asian Studies, Gifu Women's University, Gifu-Shi, Japan.
Keywords: Cultural heritage, Gassho farmhouses, heritage tourism, heritage conservation, traditional system, World Heritage site, heritage preservation, nature-culture interface.
Keywords: Cultural heritage, Gassho farmhouses, heritage tourism, heritage conservation, traditional system, World Heritage site, heritage preservation, nature-culture interface.
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Sārnāth is famous as a sacred (heritage) site where the Buddha first delivered his sermon in c. 528 BCE. The whole area was developed as a township by Ashoka [ruled c. 268 to 232 BCE] in the frame of replicating the monastic and... more
Sārnāth is famous as a sacred (heritage) site where the Buddha first delivered his sermon in c. 528 BCE. The whole area was developed as a township by Ashoka [ruled c. 268 to 232 BCE] in the frame of replicating the monastic and scholastic traditions of Buddhism. The Buddha (c. 563-483 BCE) passed his first stay during the rainy season at Sārnāth, and he challenged Brahminism’s fundamental, conservative, and superstitious rules there for the first time through his teaching called Anattalakkhana Sutta. At Sārnāth, the Buddha discovered his ‘Middle Way’, which avoids both extremes and can lead one to understanding, liberation, and peace. It is the Noble Eightfold Path of right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. After realising understanding, liberation, and peace, he taught the Noble Eightfold Path. These noble paths establish examples of how reconnecting with culture will vitalise cultural landscapes’ spirit and promote cultural sustainability. The discovery of the relics at Sārnāth was an accidental story initiated by a local landlord—Jagat Singh, who destroyed the huge sacred mound of Dharmarājikā to collect bricks and stones for developing a township of his name, called Jagatganj. Over time British officers performed a series of excavations and documentation and re-established the glories of Sārnāth. The cultural landscape of Sārnāth is represented by different sites related to Buddhist thought and life incidences, together with the Shaivite and Jain sites, thus, possessing a more profound message for awakening and understanding universal values. Over time a dozen monasteries from different counties were established here. Despite such importance, the township is not on the main scene of spiritual tourism. It is not even inscribed in the UNESCO World Heritage list, primarily due to political conservatism, the threat from Varanasi city, prioritization of the development strategy, and consequential issues. This paper highlights the three broad aspects of landscape histogenesis, i.e., existence, sustenance, and sustainability, and the interconnectedness of the frame of ‘Reconnecting With Your Culture’ in making global harmony and peace.
Keywords: Sārnāth, Cultural landscapes, Cultural sustainability, enlightenment, heritagisation, Buddhist preaching, heritage politics.
Keywords: Sārnāth, Cultural landscapes, Cultural sustainability, enlightenment, heritagisation, Buddhist preaching, heritage politics.
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To promote community-based and ecology-rooted education in a natural setting, Rabindranath Tagore [1861-1941], a Nobel laureate and renowned poet and philosopher, initiated a school in 1901, called Brahmacharya Ashrama, as a part of the... more
To promote community-based and ecology-rooted education in a natural setting, Rabindranath Tagore [1861-1941], a Nobel laureate and renowned poet and philosopher, initiated a school in 1901, called Brahmacharya Ashrama, as a part of the extension of an Ashrama (a place of spiritual retreat based on ancient teaching) initiated by his father, Debendranath Tagore [1817-1905], a leader of the Brahmo Samaj, in 1863. Over time, in 1918 the school developed as the first living heritage university-a role model of the unity of humanity or "Visva-Bharati", with emphasis on cooperation and synthesis between the West and the East in humanism and culture. This has been a residential school and centre for an art based on ancient Bhāratīya (Indian) traditions and a vision of the unity of humanity transcending religious and cultural boundaries. The campus has preserved British colonial architectural orientations of the early 20th century and of European modernism, thus it represents approaches toward Pan-Asian modernity, drawing on ancient, medieval, and folk traditions from across the region. The UNESCO WHL has considered two criteria for its inscription [17 September 2023, a 41st such site in Bharat-India], i.e., (iv) to be an outstanding example of a type of building, architectural or technological ensemble, or landscape, illustrating significant stage(s) in human history; and (vi) tangibly associated landscapes with events or living traditions, with ideas, or with beliefs, with artistic and literary works of outstanding universal significance. With the above premises, the paper attempts to narrate the histogenesis of the educational landscapes, their associated architectural symbolism, heritage characteristics, and overall universal values possessed and disseminated. This way it would help in paving the path of RWYC.
Keywords: Rabindranath Tagore, deeply-rooted education, global harmony, human kindness, RWYC, cultural interconnectedness, humanity-divinity reciprocity, Universal value.
Keywords: Rabindranath Tagore, deeply-rooted education, global harmony, human kindness, RWYC, cultural interconnectedness, humanity-divinity reciprocity, Universal value.
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[925.24]. Singh, Rana P.B., & Kumar, Sarvesh (2024 h) Ayodhya, a holy-heritage city of India: Appraising Cultural Landscapes and Sustainability EdA Esempi di Architettura, International Journal of Architecture and Engineering [Aracne Editrice Rome, Italy], Vol. 11 (no° 2), Jan. 26th: pp. 208-227.more
Religious tradition, especially pilgrimage (tīrtha-yātrā), is a major factor that can endow space and time with sacred meaning engulfed in the sacredscapes (tīrtha-kshetra). The ‘ritual landscapes’ (ritualscapes) result from the... more
Religious tradition, especially pilgrimage (tīrtha-yātrā), is a major factor that can endow space and time with sacred meaning engulfed in the sacredscapes (tīrtha-kshetra). The ‘ritual landscapes’ (ritualscapes) result from the maintenance of sacredness and reciprocity between human faith and landscapes in the trajectory of ‘time-space-festivity’ routines through various rituals and performances together. The interfaces and reciprocity of pilgrimages and associated festivities converge into the formation of faithscapes. Lying along the bank of the Sarayu River, a major tributary of the Ganga River, the city of Ayodhya has recorded settlement continuity since ca 2000 BCE. There exist five pilgrimages (yātrās) routes. Narration and interpretation of the structure, functioning, and attached sacredscapes will help in the inclusive heritage development in sustainable planning. The contesting history of Rāma Janmabhumi is now settled down and is in the process of a comprehensive inclusive heritage development plan. The temple is consecrated in a historically grand ceremony and open to the public on 22 January 2024. These issues are illustrated in this paper.
Keywords: Ayodhya, ritual maṇḍala, faithscapes, Rāmalīlā, ritualscapes, sacredscapes, Rāma Janmabhumi, the Sarayu River.
Keywords: Ayodhya, ritual maṇḍala, faithscapes, Rāmalīlā, ritualscapes, sacredscapes, Rāma Janmabhumi, the Sarayu River.
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Places are the repository of the human imprints on the landscape, and the true representative of the changes and transformations that took with time, through the channel of placemaking. The studied city, Ayodhya is one among the... more
Places are the repository of the human imprints on the landscape, and the true representative of the changes and transformations that took with time, through the channel of placemaking. The studied city, Ayodhya is one among the holy-heritage cities in Hindu cosmogony that is known for bestowing salvation. Of course, it had a history of the Babri Masjid-Rama Janmabhumi issue, which once recorded an example of the contested landscape; however, it is resolved smoothly through the jurisprudence process and public awakening. The transformation of the landscape and the issue of placemaking, with case studies of the Ram Janmabhumi temple and Queen Huh memorial park, are illustrated here as examples of making and recreating the cultural landscapes in the holy-heritage city of Ayodhya in the frame of historical processes and events. The historical growth and landscape changes in Ayodhya are narrated, emphasising the recreation of the Rama Janmabhumi temple. Moreover, the recent development and expansion of Queen Huh MemorialPark, honouring Queen Huh who went to Gimhae (Korea) and married King Kim Suro in CE 48 as narrated in the 13th-century memoir—the Samguk Yusa, represents an example of Indo-Korean interfaces of placemaking and will promote cross-cultural integration and cultural tourism. The narration and interpretation of the case studies will further be compared with a similar case of holy-heritage cities in India.
Keywords: contested landscape, placemaking, historical events, Rama Janmabhumi, Ayodhya, riverfront, Queen Huh Park.
Keywords: contested landscape, placemaking, historical events, Rama Janmabhumi, Ayodhya, riverfront, Queen Huh Park.
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The notion of deeper experiences of Hindu devotees inspired by divine images and sacred places has roots in the historical past, going back to the Vedic period (ca. 2500 BCE), where we find rich literature on performances, rituals and... more
The notion of deeper experiences of Hindu devotees inspired by divine images and sacred places has roots in the historical past, going back to the Vedic period (ca. 2500 BCE), where we find rich literature on performances, rituals and merits of pilgrimages. Considered the bridge between human beings and divinities, the experiences received are the resultant 'blissful fruit' (phala) that helps the spiritual healing of pilgrims through awakening conscience and understanding the manifested meanings, symbolism, purposes and gains. This system can be viewed concerning the ‘texts’ (the mythology, ancient text, and related narratives) and the ‘context’ (contemporality and living tradition). These rules and performances have regional perspectives of distinctions, but they also carry the sense of universality, i.e., locality (sthānic) and universality (sarvavyāpika) interfaces. The devout Hindus reflect their experiences in conception, perception, reception, and co-sharedness – altogether making the wholistic network of belief systems, i.e., the religious wholes in Hindu society. This chapter deals with four aspects: the historical and cultural contexts, the meanings and merits received, the motives and the journey and interfacing experiences. The study is based on the experiential and questionnaire-based exposition and interviews of pilgrims at nine holy places during 2015–2019 on various festive occasions and is illustrated with ancient texts and treatises. The sacred cities included are Prayagraj, Varanasi, Gaya, Ayodhya, Vindhyachal, Ganga Sagar, Chitrakut, Mathura Vrindavan, and Bodh Gaya.
Keywords: Conscience, cultural context, experiential exposure, Hindu outlook, pilgrimages, ritual landscapes, sacred and profane, sacred time, tīrtha-yātrā, Sanātana Dharma.
Keywords: Conscience, cultural context, experiential exposure, Hindu outlook, pilgrimages, ritual landscapes, sacred and profane, sacred time, tīrtha-yātrā, Sanātana Dharma.
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Intangible Cultural Heritage (ICH) is defined by UNESCO as the practices, representations, expressions, knowledge, and skills-as well as the instruments, objects, artefacts, and cultural spaces associated therewith-that communities,... more
Intangible Cultural Heritage (ICH) is defined by UNESCO as the practices, representations, expressions, knowledge, and skills-as well as the instruments, objects, artefacts, and cultural spaces associated therewith-that communities, groups, and, in some cases, individuals recognize as part of their cultural heritage. ICH is transmitted from generation to generation and is constantly recreated by communities and groups in response to their environment, their interaction with nature, and their history, and it provides them with a sense of identity and continuity, thus promoting respect for cultural diversity and human creativity. According to the UNESCO ICH Convention the intangible cultural heritage, or living heritage, is the mainspring of our cultural diversity, and its maintenance is a guarantee for continuing creativity that is part of a network and interlinking system. The Hindu pilgrimage city Ayodhya is full of intangible cultural heritage and records several festivities and celebrations related to the life events of Lord Rama. Pilgrimage journey based on the life journey of Rama, Ramalila (Rama life story through play), Ramajanmotsava ('birthday celebration of Rama'), and Ramavivaha ('marriage celebration of Rama') are important festivals and celebrations of Ayodhya based on art, culture, and aesthetic sense of intangible cultural heritage. The study explores how Informatics can be harnessed to conserve the ICH of Ayodhya and disseminate knowledge on it to people beyond time and space.
Keywords: Intangible Cultural Heritage, Pilgrimage City, Incarnation, Festivities, Life Event, Lord Rama
Keywords: Intangible Cultural Heritage, Pilgrimage City, Incarnation, Festivities, Life Event, Lord Rama
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[892.23]. Singh, Rana P.B. (2023) Geographical Thoughts in Ancient India: Envisioning Cosmology and Nature. In: Chakrabarti, Dilip K. (ed.) History of Ancient India, Vol. IX: Science and Technology, Medicine (pp. 209-221, chapter 13). Aryan Books International, New Delhi. ISBN-13: 978-8173054884.more
The research dealing with ancient India, has put less emphasis on the ‘geographical thought’ and metaphysical context, which may be compared with the scientific notion of modern geography; some such examples are presented here. The Vedic... more
The research dealing with ancient India, has put less emphasis on the ‘geographical thought’ and metaphysical context, which may be compared with the scientific notion of modern geography; some such examples are presented here. The Vedic sages, living close to nature were enlightened by the inherent messages that they communicated, taught, professed, and transferred to the seekers and followers through writings and sacred teachings. Among such thoughts, different attributes and dimensions are narrated; here the chosen ones included narrating the manifestation of the cosmos and human transcendence, illustrated with evolution and unity, the eternity of time, spirality of the cosmic rhythm, spiritual correspondences, the Mother Earth as Goddess, and some messages for the sustainable future are described in nutshell. Together with the physical order exists an invisible principle of order linking the human soul to the earth and further up to the stars. This way one can propose micro-, meso- and macro cosmos. The harmonic integrity in Cosmos Spirit Man has been a major issue of debate in ancient mythologies. Let us re-interpret, re-orient, and re-appraise the deep issues of Indian thought, so as to make the prophecy a reality.
Keywords: manifestation, eternity, transcendence, sacredscape, Kālī, Vedas, Purāṇas.
Keywords: manifestation, eternity, transcendence, sacredscape, Kālī, Vedas, Purāṇas.
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Every region or place has its own sacred geography where humans meet with the divinities and ultimately emerge the microcosmic web which is always regulated and expanded by the continuity of rituals, festivities, and celebrations. India... more
Every region or place has its own sacred geography where humans meet with the divinities and ultimately emerge the microcosmic web which is always regulated and expanded by the continuity of rituals, festivities, and celebrations. India as a whole is a sacred landscape, serving as the cosmic whole where all these attributes together make a complex network, which is regulated and maintained by the regular visits by devout Hindus and the pilgrims. Better known expression of the Nature-Man interfaces through spirituality is presented in the form of sacred geometry and maṇḍalas (i.e., geometric arrangements of esoteric symbols or symbolic representations of the abodes of various deities). The sacred landscape combines the absoluteness of space, relativeness of places, and comprehensiveness of landscape; thus, altogether resulting in a ‘wholeness’ carrying the inherent and imposed spirit of ‘holiness’, which is to be called ‘sacredscapes’. In Hindu traditions, this is called ‘divya kṣetra’ (a pious/ divine territory). The variety, vividity, and distinctiveness of Hindu holy places are described and illustrated with some specific representative places and their cosmic landscapes.
Keywords: Cosmic geometry, Faithscape, Hindu Pilgrimage, Kumbha Mela, the Gaṅgā River, Sacredscapes, Sanātana Dharma, Taxonomy, Tīrtha-Yātrā.
Keywords: Cosmic geometry, Faithscape, Hindu Pilgrimage, Kumbha Mela, the Gaṅgā River, Sacredscapes, Sanātana Dharma, Taxonomy, Tīrtha-Yātrā.
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Food items in Hinduism are considered essential ingredients for different rituals, pilgrimages, sacred sites, different gods and divinities, seasons, motives, healing, etc. Food is described as ‘prāṇa’ (ethereal energy) in all the... more
Food items in Hinduism are considered essential ingredients for different rituals, pilgrimages, sacred sites, different gods and divinities, seasons, motives, healing, etc. Food is described as ‘prāṇa’ (ethereal energy) in all the celebrations, performances, and pilgrimage traditions. Food, broadly classified into three categories according to its qualities (guṇas), are (i) Sāttvika (‘goodness’, fresh and healthy), (ii) Rājasika (‘passion’, stimulating and tasty that lead to aggressiveness and irritability), and (iii) Tāmasika (‘mode of ignorance’, having a sedative effect on the mind and body). In all the pilgrimage traditions, the food items offered to God (called ‘prasāda’) are taken back by devotees and pilgrims as blessed items that are to be shared and distributed among devotees. Offering food to the gods also provides a way to get attached to the god, thus symbolising ‘Food as God’ (anna devo bhava); thus, making a bridge linking human conscience and sublime power. This chapter describes these notions in the context of cultural history, pilgrimage traditions, specific temples, and related divinities, and the regional variations illustrated with the case study of the festival of Ganesh Chaturthi. Finally, some reflections are presumed about its state and prospects.
Keywords: symbolism, sacrality, foodscapes, sacred food, typology, sacred places, prasāda, seasonality, laddū.
Keywords: symbolism, sacrality, foodscapes, sacred food, typology, sacred places, prasāda, seasonality, laddū.
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Of course, there are agencies that deal with cultural landscapes and associated architecture, heritage, habitat (rural, urban, peri-urban) planning and conservation and envisioned cultural landscape as a heritage resource for sustainable... more
Of course, there are agencies that deal with cultural landscapes and associated architecture, heritage, habitat (rural, urban, peri-urban) planning and conservation and envisioned cultural landscape as a heritage resource for sustainable development at different degrees, still, there has not been any prime organisation that should deal Asia in its own historically rooted cultural forms. To fulfil this noble task and demand of the global scenario in which cultural landscape is not taken only as an impediment to development, but a heritage resource that can contribute to maintain environment and landscape serene in its nature, cleanliness in outlook, aesthetically beautiful, eco-friendly in interrelationship, socially cohesive, culturally awakened ― in order to make Man-Nature integration and aliveness more sustainable, the ACLA (Asian Cultural Landscape Association) has been formed recently and declared on 3rd of December 2012; registered in Rep. Korea (SNU Seoul): Reg. No.: 119-82-11132. The ACLA shall highlight the ‘Cultural Landscapes as Living Cultural-Sustainable Resources’; foster the safeguard and sustainable use of the unique and diverse cultural landscapes and heritagescapes of the Asian Region; promote the physical, natural and cultural heritagescapes, traditions, crafts, and creativity as driving forces for overall sustainable landscape development. During 2011-2023, under the aegis of ACLA, 12 symposia are organised at different centres of Asia: Rep. Korea (3) India (3), China (2), Malaysia (1), Russia (1), Thailand (1), Bali-Indonesia (1), and together with APELA 3 symposia organised in Korea. This Newsletter is the last in this (2018-2023), under the editorship of Prof. Rana P.B. Singh, the President- ACLA (2018-2023).
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[890.23]. Singh, Rana P.B., and Rana, Pravin S. (2023) Geography of Hindu Pilgrimage Places (Tīrthas) in India. In: Lucrezia, Lopez (eds.), Geography of World Pilgrimages: Cultural, Social and Territorial Perspectives (pp. 297-322, chapter 14). Springer Nature AG, Cham. Springer Geography Series.more
Hindu pilgrimage, Tīrtha-yātrā, is a liminal process that establishes participation in the spiritual realm, associated with the sacred land. It engages with sacredscapes that are partly defined by the material world but rather more... more
Hindu pilgrimage, Tīrtha-yātrā, is a liminal process that establishes participation in the spiritual realm, associated with the sacred land. It engages with sacredscapes that are partly defined by the material world but rather more strongly by sacred symbols, cosmogonic and cultural astronomy, traditions, festivals, and the belief that these places are spiritual crossing-places into the transcendent realms of the divine. India's geography may be conceived as a 'faithscape', a nested series of pilgrimage places and their hinterlands. Topographically, pilgrimage places may be classified into three groups: (i) Water-sites usually associated with sacred immersion on auspicious occasions, (ii) Shrines dedicated to particular deities, which are visited by pilgrims of particular sects or with particular needs, and (iii) Kshetra, sacred territory, usually defined by an archetypal mandala, travelling along which brings special merit. This chapter discusses the functioning, importance, and role of Hindu pilgrimages, concerninghistorical context (e.g., religious texts and their uses), contemporary situation, and the prospects on the line of sustainability and pilgrimage tourism. initiated by the government, e.g., PRASHAD, ‘Pilgrimage Rejuvenation and Spiritual, Heritage Augmentation Drive’ This mission aims to fulfil one of the Sustainable Development Goals that refers to the ‘integrated development of pilgrimage destinations in planned, prioritised and sustainable manner’. This chapter synthesises all our previous works (1980-2023) in the systemic form.
Keywords Faithscape • Hindu Pilgrimage • Pilgrimage Tourism • PRASHAD • Sacredscapes • Sanātana Dharma • Taxonomy • Tīrtha-Yātrā
Keywords Faithscape • Hindu Pilgrimage • Pilgrimage Tourism • PRASHAD • Sacredscapes • Sanātana Dharma • Taxonomy • Tīrtha-Yātrā
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This article is an open access article distributed under the terms and conditions of the Creative Commons Attribution (CC BY
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ABSTRACT. It is not unusual for a place to wait for years before for inscription on the World Heritage List, but Sarnath – the place where the Buddha delivered his first sermon – has been on UNESCO’s “ten-tative list” for close to 25... more
ABSTRACT. It is not unusual for a place to wait for years before for inscription on the World Heritage List, but Sarnath – the place where the Buddha delivered his first sermon – has been on UNESCO’s “ten-tative list” for close to 25 years. As a sacred place for Buddhist pilgrimages, Sarnath continues to attract thousands of visitors annually and yet remains under-developed unlike other pil-grim-towns or religious tourism destination. This paper examines the reasons for the shunted growth of Sarnath. The findings are based on fieldwork conducted in Sarnath in 2019. The anal-ysis from stakeholder interviews suggests several reasons for Sarnath not being able to capitalise on its religious and cultural heritage for tourism-led development. It was found that the protec-tion of the site by the Archaeological Survey of India (ASI) as an archaeological park, controlling development surrounding the park, and prohibition to perform any rituals were the key en-dogenous factors that contributed to the relative underdevelopment of a Buddhist pilgrimage economy in the town. A handful of monasteries are where Buddhist followers stay and perform their pilgrimage rituals rendering them as enclaves. Private sector accommodation is also limited to 15 odd hotels and guesthouses. Administratively, Sarnath does not have an independent governance structure. It is governed as just one ward (an electoral constituency) in the Municipal Corporation of Varanasi city and thus always under the shadows of Varanasi city. Varanasi is one of the most significant Hindu sacred cities and hence visitors stay there for much longer durations to soak in cultural offerings including religious ceremonies around the Ganga River; a visit to Sarnath is secondary and often limited to a half-day tour. Moreover, the archaeological park at Sarnath serves a recreational purpose for picnics of domestic tourists. The exogenous factors mean that the interests of Sarnath (Buddhist site) are hardly acknowledged in the Hindu city of Varanasi. The paper argues that the multi-layered contestations that exist at the site level, town-ward level, and between visitors and managers, have further contributed to the poor state of heritage and tourism in Sarnath.
KEYWORDS: Sarnath, Buddhist pilgrimage, cultural heritage, religious tourism, Archaeological Park, WHS, Varanasi, India.
KEYWORDS: Sarnath, Buddhist pilgrimage, cultural heritage, religious tourism, Archaeological Park, WHS, Varanasi, India.
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The role of Hindu functionaries ('religious workers') is of vital importance in maintaining and continuity of traditions through caring, promoting, and sustaining the religious and pilgrimage rituals and associated festivities, which... more
The role of Hindu functionaries ('religious workers') is of vital importance in maintaining and continuity of traditions through caring, promoting, and sustaining the religious and pilgrimage rituals and associated festivities, which altogether promote pilgrimage and religious tourism. Such groups include a variety and distinctive types of functionaries, specialized in various activities involved in pilgrimages; they are broadly categorized into two groups, i.e., sacred site operators, and pilgrimage operators. At some pilgrimage places, like Varanasi and Gaya, the specialized functionaries deal with ancestral and post-creation rites. A case study of religious trust, specialized in arranging pilgrimage, reveals that faith is the essential part that has developed and continued in the family tradition for generations. Increasing consciousness to maintain Hindu identity, the pilgrimage is becoming more popular, resulting thereby strong acceptability and support to pilgrimage functionaries.
Keywords: Hindu pilgrimage, religious functionaries, Pandas, Ghātiyās, pilgrimage tourism.
Keywords: Hindu pilgrimage, religious functionaries, Pandas, Ghātiyās, pilgrimage tourism.
Research Interests:
Since India's independence in 1947 strong emphasis has been placed on economic development and infrastructural facilities. This article gives an example of village development in the countryside. Within the framework of changes, farmers'... more
Since India's independence in 1947 strong emphasis has been placed on economic development and infrastructural facilities. This article gives an example of village development in the countryside. Within the framework of changes, farmers' attitudes and behaviour are also changing. The longitudinal study of village Chamaon during 1977-1998-99 helps us to understand villagelevel situations where traditions, modernity, and continuity have formed a complex system of development. This study is the first attempt of its kind, telling the story of 20-22 years of change and projecting the future.
Research Interests:
The meaning, concept, and uses of the notion of culture vary in the world's different languages; however, everyone agrees that culture allows people to reflect on themselves in dialogue with others and understands human... more
The meaning, concept, and uses of the notion of culture vary in the world's different languages; however, everyone agrees that culture allows people to reflect on themselves in dialogue with others and understands human interconnectedness. The culture makes us human, rational beings endowed with critical judgment and a sense of moral and civil commitment to the Earth. This notion of ‘cultural whole’ is systemically and systematically represented in India on the line of its long historical-cultural background that maintained continuity, and prospects for sustainability. We strongly believe that there’s almost nothing in this wide, wonderful, and worthy world of ours that can’t be thought about and studied geographically ― the way/s in which the same phenomena are conceptualized, conceived, cognized, correlated, and exposed differently in varied contexts within the envelope of cultural geography. Let a variety of cultural flowers bloom in different gardens [space, time, and function], but there should also be a soothing fragrance to be shared by all—the sanātsna dharma has well preserved and manifested this.
Under the umbrella of The INSA (Indian National Science Academy), in 2000 it was decided by the Committee on Geography that the review appraisal report on ‘Cultural Geography’ be added it its IGU publication, Progress in Geography that has been presented in the International Geographical Congress, ever four years. Thus, the first such report on Cultural Geography (2000-2004) was included in the report and was presented at the 31st IGU Congress Glasgow: 15-20 August 2004. This is followed by succeeding IGU Congresses, i.e., 32nd Tunis (12-15 August 2008), 33rd Cologne (26-30 August 2012), 34th Beijing (21-25 August 2016), and 35th Paris (18-22 July 2022). All seven review-appraisal reports [2000-2022] on the Progress in Cultural-Historical Geography in India are presented here. # To be noted that reports on Historical Geography were only for the two periods, i.e., 2000-2004 (5, pp. 94-109), and 2004-2012 (7, pp. 120-129), and in the following period (2012-2016) it was merged into Cultural Geography. Therefore, the major issues of historical geography are referred under Cultural Geography.
Keywords: emergence, interfaces, sacrality, histogenesis, cityscapes, contestation, place and placeness, holy-heritage cities, symbolism, manifestation, historical geography.
Under the umbrella of The INSA (Indian National Science Academy), in 2000 it was decided by the Committee on Geography that the review appraisal report on ‘Cultural Geography’ be added it its IGU publication, Progress in Geography that has been presented in the International Geographical Congress, ever four years. Thus, the first such report on Cultural Geography (2000-2004) was included in the report and was presented at the 31st IGU Congress Glasgow: 15-20 August 2004. This is followed by succeeding IGU Congresses, i.e., 32nd Tunis (12-15 August 2008), 33rd Cologne (26-30 August 2012), 34th Beijing (21-25 August 2016), and 35th Paris (18-22 July 2022). All seven review-appraisal reports [2000-2022] on the Progress in Cultural-Historical Geography in India are presented here. # To be noted that reports on Historical Geography were only for the two periods, i.e., 2000-2004 (5, pp. 94-109), and 2004-2012 (7, pp. 120-129), and in the following period (2012-2016) it was merged into Cultural Geography. Therefore, the major issues of historical geography are referred under Cultural Geography.
Keywords: emergence, interfaces, sacrality, histogenesis, cityscapes, contestation, place and placeness, holy-heritage cities, symbolism, manifestation, historical geography.
Research Interests: Hinduism, Cultural Studies, Human Geography, Cultural Geography, Cultural Heritage, and 9 moreHeritage Studies, Indian studies, Indian ancient history, Cultural Historical Geography, Indian Culture, Contestation and political processes, India, Indian Society & Culture, and Holy city Ayodhya, Heritage studies
The meaning, concept, and uses of the notion of culture vary in the different languages of the world; however, everyone agrees that culture gives people the ability to reflect on themselves in dialogue with others and understands human... more
The meaning, concept, and uses of the notion of culture vary in the different languages of the world; however, everyone agrees that culture gives people the ability to reflect on themselves in dialogue with others and understands human interconnectedness. It is the culture that makes us human, rational beings, endowed with critical judgment and a sense of moral and civil commitment to the Earth. This notion of ‘cultural whole’ is systemically and systematically represented in India on the line of its long historical-cultural background that maintained continuity, and prospects for sustainability. We strongly believe that there’s almost nothing in this wide, wonderful, and worthy world of ours that can’t be thought about and studied geographically ― the way/s in which the same phenomena are conceptualized, conceived, cognized, correlated, and exposed differently in varied contexts within the envelope of cultural geography. Let a variety of cultural flowers bloom in different gardens [space, time, and function], but there should also be a soothing fragrance to be shared by all—the sanātsna dharma has well preserved and manifested this.
Under the umbrella of The INSA (Indian National Science Academy), in 2000 it was decided by the Committee on Geography that the review appraisal report on ‘Cultural Geography’ be added it its IGU publication, Progress in Geography that has been presented in the International Geographical Congress, ever four years. Thus, the first such report on Cultural Geography (2000-2004) was included in the report and was presented at the 31st IGU Congress Glasgow: 15-20 August 2004. This is followed by succeeding IGU Congresses, i.e., 32nd Tunis (12-15 August 2008), 33rd Cologne (26-30 August 2012), 34th Beijing (21-25 August 2016), and 35th Paris (18-22 July 2022). All five review-appraisal reports [2000-2022] on the Progress in Cultural Geography in India—altogether present here.
Keywords: emergence, interfaces, sacrality, histogenesis, cityscapes, contestation, place and placeness, holy-heritage cities, symbolism, manifestation.
Under the umbrella of The INSA (Indian National Science Academy), in 2000 it was decided by the Committee on Geography that the review appraisal report on ‘Cultural Geography’ be added it its IGU publication, Progress in Geography that has been presented in the International Geographical Congress, ever four years. Thus, the first such report on Cultural Geography (2000-2004) was included in the report and was presented at the 31st IGU Congress Glasgow: 15-20 August 2004. This is followed by succeeding IGU Congresses, i.e., 32nd Tunis (12-15 August 2008), 33rd Cologne (26-30 August 2012), 34th Beijing (21-25 August 2016), and 35th Paris (18-22 July 2022). All five review-appraisal reports [2000-2022] on the Progress in Cultural Geography in India—altogether present here.
Keywords: emergence, interfaces, sacrality, histogenesis, cityscapes, contestation, place and placeness, holy-heritage cities, symbolism, manifestation.
Research Interests:
The phrase 'cultural landscape' reflects upon a way of seeing landscapes (clairvoyance) and associated attributes that emphasize the interaction between human sensitivity (deep quest) and Nature's sublimity (inherent spirit) over time,... more
The phrase 'cultural landscape' reflects upon a way of seeing landscapes (clairvoyance) and associated attributes that emphasize the interaction between human sensitivity (deep quest) and Nature's sublimity (inherent spirit) over time, which passes overtime on the path of maintaining existence-continuity-transformation and transferability, i.e., Culture-Nature Interfaces. That is how the idea of 'wholeness' (cosmality) is transformed into 'holiness' (sacrality), evolved and represented with sacred ecology, and visualised through the cosmic frames of sacredscapes in the Asian cultural realm. The rethinking should be based on the foundational value-the reasoning that underlies the ethical sense of deeper understanding of Culture-Nature Interrelatedness, i.e., the basic philosophy of coexistence-referred to in different cultures in their traditions. A recently instituted RWYC, 'Reconnecting With Your Culture', is an upcoming mission towards re-appraising interconnectedness between Locality and Universality-Holiness to Wholeness. Think universally, see globally, behave regionally, and act locally but insightfully; this appeals to shared wisdom in making our landscapes a mosaic of happy, peaceful, and sustainable places. These issues are appraised and exposed, taking illustrations from Asia and some reflections on the cross-cultural links.
Keywords: cultural landscape, sacredscapes, cosmos, shared vision, heritage ecology, sacred ecology, RWYC, Culture-Nature interface.
Keywords: cultural landscape, sacredscapes, cosmos, shared vision, heritage ecology, sacred ecology, RWYC, Culture-Nature interface.
Research Interests:
[851.23]. Singh, Rana P.B. (2023) Vishvanatha Shiva, the patron deity of Kashi-Varanasi: From Succession to Sustenance, & from Resurrection to Sustainability. In: Poonam V. Mascarenhas & Vinayak Bharne (eds.), Conservation and the Indian City. INHAF Ahmedabad & myliveablecity (NL): pp. 106 – 113.more
Only a century later on 25th August 1777 by the patronage of Queen Ahilyabai Holkar (1725-1795) of Indore, the present temple of Vishvanatha was initiated and completed, and consecrated on the festive occasion of Shiva’s marriage—Maha... more
Only a century later on 25th August 1777 by the patronage of Queen Ahilyabai Holkar (1725-1795) of Indore, the present temple of Vishvanatha was initiated and completed, and consecrated on the festive occasion of Shiva’s marriage—Maha Shivaratri in 1780! Over time, many shrines and temples have been built or reconstructed in the vicinity as a result of spatial transposition, and also several old ones were revitalised under the patronage of landlords and kings. Consequently, a mass of illegal encroachments and buildings grew up in the name of serving Vishvanatha, and within the houses, shrines were constructed and folk mythologies superimposed to raise the image under upward mobility. This short paper narrates the story of Succession to Sustenance, & from Resurrection to Sustainability with respect to Vishvanatha temple, Varanasi.
Keywords: Succession, sustainability, Vishvanatha, Banaras, destruction, resurrection.
Keywords: Succession, sustainability, Vishvanatha, Banaras, destruction, resurrection.
Research Interests:
Abstract Food, health, and sustainability have an interconnective and reciprocated system that is influenced by cultural traditions, environmental contexts, and the impact of transformations over time. The SDG-2 has stressed extractions... more
Abstract
Food, health, and sustainability have an interconnective and reciprocated system that is influenced by cultural traditions, environmental contexts, and the impact of transformations over time. The SDG-2 has stressed extractions of hunger while achieving food security, improved nutrition, and sustainable agriculture. These interlinkages have several networks and niches, which are examined and appraised in different regions, in various ways, through many approaches. This small chapter presents some examples of such scenarios and synthesises the contradictions of the emerging dimensions raised in the present anthology. Also illustrated here are the notable contributions in this field by (late) Prof. R. B. Singh (1955 ~ 2021), who passed away while this work was in process; this way, this book is a memorial tribute to him [my younger brother, and an old student at B.H.U.].
Keywords: essentiality, FAO, geosystem, Hinduism, Indian thought, SDG-2, sustainability, types of food.
Food, health, and sustainability have an interconnective and reciprocated system that is influenced by cultural traditions, environmental contexts, and the impact of transformations over time. The SDG-2 has stressed extractions of hunger while achieving food security, improved nutrition, and sustainable agriculture. These interlinkages have several networks and niches, which are examined and appraised in different regions, in various ways, through many approaches. This small chapter presents some examples of such scenarios and synthesises the contradictions of the emerging dimensions raised in the present anthology. Also illustrated here are the notable contributions in this field by (late) Prof. R. B. Singh (1955 ~ 2021), who passed away while this work was in process; this way, this book is a memorial tribute to him [my younger brother, and an old student at B.H.U.].
Keywords: essentiality, FAO, geosystem, Hinduism, Indian thought, SDG-2, sustainability, types of food.
Research Interests:
This short paper deals with the vision, legacy, and contributions of Prof. Ram Lochan Singh (1917-2021, who was known as the father and dean of modern geography in India. He served as head, of the department of geography at Banaras Hindu... more
This short paper deals with the vision, legacy, and contributions of Prof. Ram Lochan Singh (1917-2021, who was known as the father and dean of modern geography in India. He served as head, of the department of geography at Banaras Hindu University during 1955-1977. His publications include over seventy-five papers, four monographs, and fifteen research anthologies (edited, and co-edited with his own students). His two major monographs on Banaras (1955), and Bangalore (1961) represent a new direction of research in India, particularly in the field of Urban Geography. Prof. Singh has been an eloquent and tireless crusader for the need to apply geographical knowledge to plan development and promote the fullness of human life. Out of 53 students awarded doctoral degrees under his supervision (during 1958- 1982), about half worked on rural settlements' problems. Many of his doctoral students became the first head of the department of geography at the newly opened departments in various parts of the country.
Research Interests:
The concept of pilgrimage to four sacred sites (Char Dham Yatra) in Hinduism continues from the ancient to the present. The temple of Lord Jagannatha (a form of Vishnu), situated in Puri (eastern part of India, Odisha), is one of the most... more
The concept of pilgrimage to four sacred sites (Char Dham Yatra) in Hinduism continues from the ancient to the present. The temple of Lord Jagannatha (a form of Vishnu), situated in Puri (eastern part of India, Odisha), is one of the most visited sites by pilgrims (ca. 4.5 million in 2017). The miniature form of the Jagannatha temple is situated in many parts of India, including Varanasi (Uttar Pradesh). This city is considered one of the oldest living cities carrying traditions of various faiths, cultures, and religious practices of different communities belonging to various parts of India. It also possesses examples of spatial transposition of many pilgrimage centres distributed all over India, including the temple of Jagannatha, Puri. It is a belief that the representation of this temple in the replica form grants similar merits as that of the original one to the devotees. The Jagannatha temple of Varanasi is unique as almost the same rituals are performed just like that of the original Jagannatha Temple of Puri, e.g., the daily worship (dainik puja), the offerings (bhoga), the annual Chariot festival (Rathayatra), but of course, at a small scale. It is also part of one of the unique pilgrimage routes that represent the archetypal symbolism in the sacred city of Varanasi (also known as Kashi). This paper attempts to study the importance of mythological literature that endowed the power of "sacrality" to this site through the spatial transposition of the pilgrimage centre at Jagannatha. Besides, it also focuses on understanding the temple in terms of cultural and symbolic significance, architectural symbolism, iconography, rituals, and traditions relating to intangible cultural heritage and the challenges faced by the stakeholders for keeping this tradition alive and leading to the sustainability of heritage landscapes.
Keywords: Pilgrimage, archetype, heritage, architectural planning, replication process, Jagannatha.
Keywords: Pilgrimage, archetype, heritage, architectural planning, replication process, Jagannatha.
Research Interests:
Shikoku pilgrimage covers a 1,385km (861 miles) long route, a 1200-year-old pilgrimage into the heart of Japanese Shingon Buddhism, connecting 88 temples organized in four main prefectural clusters, making a sacred circle of Shikoku, the... more
Shikoku pilgrimage covers a 1,385km (861 miles) long route, a 1200-year-old pilgrimage into the heart of Japanese Shingon Buddhism, connecting 88 temples organized in four main prefectural clusters, making a sacred circle of Shikoku, the smallest of Japan's major islands, is steeped in tradition, ritual, and cultural heritage; the tranquility of this picturesque island in no way marred by the steady flow of pilgrim and tourist. This is a wonderful example of fantastic Japanese cultural heritage and soul-healing tradition-an awakening to understand interfacing natureculture, heritage, and landscape architecture. Walking on the pilgrimage trail of the Shikoku pilgrimage provides a revealing experience of not only the 'visual ideology', henro, but also a different sense of cognition that persuades conscience and consciousness for a deeper understanding of the interrelatedness and harmonious co-existential reciprocity between Man and Nature; as illustrated in our experiences in December 2010. Shikoku pilgrimage maintains a balanced bridge between the continuity of cultural traditions of the past and the superimposition and absorption of modern technological developments. The inherent symbolism, despite its evolvement in the past over a thousand years, maintains the age-old motives, ways of walking, and visitations that changed to different degrees, but the deeper quest has always been the same. Established in the footprints of a great Buddhist monk Kūkai (CE 744-835), later known as Kōbō Daishi ["the great teacher who spread Buddhism in Japan"] and recognised as the 8th Patriarch of Shingon Buddhism, the Shikoku pilgrimage has possessed the continuity of the old traditions that despite temporal transformations, has maintained its roots from the past associated with Japanese animistic religion of Nature worship (like Shintoism) and the pathways that help humanity meeting divinity. July 2023 marks the 1250th birth anniversary of Kōbō Daishi, which will be celebrated at a grand scale, and will attract a good mass of tourists from all over the world; this paper is a tribute to this auspicious occasion. This celebration will also help at one level get Shikoku henro inscribed in the UNESCO World Heritage List, which movement already started in 2015.
Keywords: Shingon Buddhism, Shikoku, Kōbō Daishi, cultural tradition, culture-nature interfaces, 1250th anniversary of Kūkai.
Keywords: Shingon Buddhism, Shikoku, Kōbō Daishi, cultural tradition, culture-nature interfaces, 1250th anniversary of Kūkai.
Research Interests:
Varanasi (Banaras /Kashi) is commonly perceived as a site of 'vigor and rigor' where religious culture, people, and society get interconnected deeply, and the layers of transformations get absorbed in the landscapes, more visible and... more
Varanasi (Banaras /Kashi) is commonly perceived as a site of 'vigor and rigor' where religious culture, people, and society get interconnected deeply, and the layers of transformations get absorbed in the landscapes, more visible and distinctively illustrated along the sacred river Gaṅgāthe Riverfrontscapes, exemplified with 84 Ghāṭs (stairways). Of course, the city represents a blending of tradition and modernity, it also records different niches of political interferences and niches of transformations over time, and imbued therein dharmacracy and related resurrectionaltogether creating landscapes of different worldviews and images for the future, passing on the path of 'Succession, Sustenance, and Sustainability'. The Ghāṭs and the associated sacredscapes present examples of the complex story of history, image-making, placemaking, identity formation, involvement of dharmacracy, and superimposing heritagization. The recent case of revitalizing Kashi Vishvanatha Dham is an issue of high debate. Similarly, getting the riverfrontscapes inscribed in the UNESCO World Heritage List is an issue of political hegemony and contradiction. The present paper examines the interfacing issues of pilgrimage, existing riverfrontscapes, and heritage politics and their upcoming consequences in making the overall urban future of the holy city, taking into view the strategies of modern development, mostly under the umbrella of PRASHAD, and present Master Plan of Varanasi, 2021-2041. Also, the related issues of the contemporary contexts of superimposed structures, making of new ghāṭs, the transformation of the age-old built-up spaces and related sacred sites, and critique of heritage politics (heritagization) and interfaces of diplomacy and dharmacracy are examined.
Keywords: Banarasis, belongingness, civic sense, dharmacracy, Ghāṭs, heritagization, public participation, riverfrontscapes, sacredscapes.
Keywords: Banarasis, belongingness, civic sense, dharmacracy, Ghāṭs, heritagization, public participation, riverfrontscapes, sacredscapes.
Research Interests:
The concept of placemaking is used in comprehensive and complex ways in different contexts of disciplinary boundedness and application in prospective planning and pathways to sustainable development. There is no mutual agreement on a... more
The concept of placemaking is used in comprehensive and complex ways in different contexts of disciplinary boundedness and application in prospective planning and pathways to sustainable development. There is no mutual agreement on a common definition or its attributes. This concept is also taken as an approach and procedure too. Among all the concerns, at the core is 'place', which synthesising the multidimensional system of interdependency and interconnectedness. Culture is discussed as a vital force in practising placemaking. In the recent era of the paradigm shift, culture is accepted as the fourth pill that envelops the three basic pillars of SDG, viz. society, environment, and economy, as provoked in the Mexico Declaration in 1982. Through the recently developed mission of Reconnecting With Your Culture (RWYC), a new march is in the moveto enhance quality and deeply-rooted Education and dialogues making a bridge between Locality and Universality. The attributes of cultural landscapes and cultural heritage are the essential ingredients of placemaking. Ultimately, it is accepted that placemaking belongs to everyone: its message and mission are bigger than any one person or organization. These are illustrated here within a frame of appraisal and review of the recent trends in understanding and studying placemaking.
Keywords: Placemaking, cultural landscapes, cultural heritage, culture, Nature-Culture interface, sense of place, spirit of place, global understanding.
Keywords: Placemaking, cultural landscapes, cultural heritage, culture, Nature-Culture interface, sense of place, spirit of place, global understanding.
Research Interests:
[787.23]. Kim, Sung-Kyun, and Singh, Rana P.B. (2023), Pung-su: Evolving Cultural Landscapes and Placemaking in Korea. In: Singh, Rana P.B., et al. (eds.), Placemaking and Cultural Landscapes (p. 39-59). Advances in Geographical & Environmental Sciences Series. Springer Nature Pte Ltd., Singapore.more
In Korea, for choosing a site and settlement the Pung-su principles, which interconnect the spirit of the natural landscape and human sensitivity, are the common practice in making, maintaining, and manifesting the cultural landscape as... more
In Korea, for choosing a site and settlement the Pung-su principles, which interconnect the spirit of the natural landscape and human sensitivity, are the common practice in making, maintaining, and manifesting the cultural landscape as archetypal integrity of habitat. Like any other traditional Korean village, Hahoe has also grown up as a natural consequence of spatio-temporal transformation within the Pung-su principle, which in Asian culture is broadly known as the spontaneity of human habitat. The imbued and manifested meanings of the landscape are conveyed, from one person to another and also from one generation to another, in the frame of Pung-su, which is closely identical to Feng-shui in Chinese landscape, and in both cases it means 'wind and water'. These natural elements are mostly responsible for regulating the cultural notions and traditions in Korean landscapes. With mutual support and interfacing reciprocally, villagers felt themselves "being" here through belonging (existentiality), "becoming" there through adjustment (gracefulness), setting them "behind" there to be backing-base (basement), and also "beholding" them with contemplation to become beholden (contemporaneous:living and being at the same time). Illustrated with a study of village Hahoe (inscribed in UNESCO WHL) through several experiential visits (during 2011-2019) to understand and experience the inherent genius loci and the visuality of cultural landscapes in this village territory, an attempt is made to understand the visuality and the manifested meanings there in that make the whole territory in the cosmogonic frame of sublimity.
Keywords: Pung-su, Hahoe, spontaneity, cultural notions, village territory, experiential expositions, placemaking, Geomancy, Feng-shui.
Keywords: Pung-su, Hahoe, spontaneity, cultural notions, village territory, experiential expositions, placemaking, Geomancy, Feng-shui.
Research Interests:
Places are the repository of the human imprints on the landscape, and the true representative of the changes and transformations that took with time, through the channel of placemaking. The studied city, Ayodhya is one among the... more
Places are the repository of the human imprints on the landscape, and the true representative of the changes and transformations that took with time, through the channel of placemaking. The studied city, Ayodhya is one among the holy-heritage cities in Hindu cosmogony that is known for bestowing salvation. Of course, it had a history of the Babri Masjid-Rama Janmabhumi issue, which once recorded an example of the contested landscape; however, it is resolved smoothly through the jurisprudence process and public awakening. The transformation of the landscape and the issue of placemaking, with case studies of the Ram Janmabhumi temple and Queen Huh memorial park, are illustrated here as examples of making and recreating the cultural landscapes in the holy-heritage city of Ayodhya in the frame of historical processes and events. The historical growth and landscape changes in Ayodhya are narrated, emphasising the recreation of the Rama Janmabhumi temple. Moreover, the recent development and expansion of Queen Huh Memorial Park, honouring Queen Huh who went to Gimhae (Korea) and married King Kim Suro in CE 48 as narrated in the 13th-century memoir—the Samguk Yusa, represents an example of Indo-Korean interfaces of placemaking and will promote cross-cultural integration and cultural tourism. The narration and interpretation of the case studies will further be compared with a similar case of holy-heritage cities in India.
Keywords: contested landscape, placemaking, historical events, Rama Janmabhumi, Ayodhya, riverfront, Queen Huh Park.
Keywords: contested landscape, placemaking, historical events, Rama Janmabhumi, Ayodhya, riverfront, Queen Huh Park.
Research Interests:
The interrelatedness of placemaking and cultural landscape in the Asian realm has been explained vividly in the frame of an interdisciplinary approach in the writings of (late) Professor Sung-Kyun Kim. Following the Saurian tradition, his... more
The interrelatedness of placemaking and cultural landscape in the Asian realm has been explained vividly in the frame of an interdisciplinary approach in the writings of (late) Professor Sung-Kyun Kim. Following the Saurian tradition, his studies started in the 1980s at the University of Pennsylvania, USA, and continued longitudinally throughout his life, mostly explaining the case of the folk village of Hahoe and its environs, and urban historic and cultural landscapes of Seoul based on participatory observations, experiential expositions, intimate interaction, metaphysical understanding of archetype and cosmic frame as culturally developed within the system of Pung-su, dwellers' perceptions, and visions, and also regularly visit and personally living therein. He has continuously made a successful attempt in making the bridge between locality and universality. All these are narrated in his writings, field notes, designs, exhibitions, eco-parks, botanical gardens, designing streetscapes and eco-suited residences, and park and plaza designs. As a founding and patron, he promoted international dialogues through symposia organized under the aegis of the ACLA (Asian Cultural Landscape Association, headquarters at Seoul National University).
Keywords: Cultural landscape, streetscape, Hahoe, Asian vision, experiences, sustainability.
Keywords: Cultural landscape, streetscape, Hahoe, Asian vision, experiences, sustainability.
Research Interests:
[774.22]. Singh, Rana P.B., and Niglio, Olimpia (2022), Cultural Heritage Informatics (CHI) & Reconnecting With Your Culture (RWYC): Reciprocity and Prospects. Informatics Studies: Heritage Informatics (ISSN 2320-530X, CIRD Thiruvananthapuram, India), Vol. 9, Issue 4 [October–December], pp. 1-12.more
Assessing the status and role of CHI in various contexts, learning, and understanding, an attempt is made to present a review and appraisal of the contemporary scenario. Together with the ICTs, various niches and attributes of CHI have... more
Assessing the status and role of CHI in various contexts, learning, and understanding, an attempt is made to present a review and appraisal of the contemporary scenario. Together with the ICTs, various niches and attributes of CHI have the potential to promote understanding and preservation of cultural heritage. Deeply-rooted education is also essential in this direction, so the RWYC. CHIU will also help clarify and justify the unity and integrity between Culture and Nature. The current debate in CHI pens space of the new corners on the line of multidisciplinary approaches. These issues are illustrated in this paper.
Keywords: CHI, Informatics, Cultural heritage, Culture-Nature reciprocity, RWYC, ICT.
Keywords: CHI, Informatics, Cultural heritage, Culture-Nature reciprocity, RWYC, ICT.
Research Interests:
In 1982 for the first time, we questioned the comprehensive meaning of the word “culture”; although the different languages of the world take on different connotations, everyone agrees that culture gives people the ability to reflect on... more
In 1982 for the first time, we questioned the comprehensive meaning of the word “culture”; although the different languages of the world take on different connotations, everyone agrees that culture gives people the ability to reflect on themselves in dialogue with others and understands human interconnectedness. It is the culture that makes us human, rational beings, endowed with critical judgment and a sense of moral and civil commitment to the Earth. It is only through the culture that we discern values and makes choices for ourselves while respecting others and making the World a Family. It is only through the culture that the community can become aware of itself, recognize its incompleteness, question its achievements and certainties, as well as seek new meanings for its existence and future vision. So, it is now necessary to underline the importance of synergistic actions between culture and cultural heritage and the policies, therefore between community and education/ education to support the development of territories, the evolutionary transformations of educational systems and pedagogy in dialogue with local needs, strengthen investment in local cultural heritage education, integrate continuous training processes to increase and improve people’s skills, and support investments for employment at cultural institutions. This short paper attempts to present the viable scenario of awareness, awakening, and action strategy for making a path from ‘realization’ to ‘revelation’.
Keywords: Culture, RWYC, deeply-rooted education, awakening, EDA, co-pilgrimage.
Keywords: Culture, RWYC, deeply-rooted education, awakening, EDA, co-pilgrimage.
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ACLA Newsletter 470-20.1: Asian Cultural Landscape Association, is a recently formed (November 2011) global body of landscape profession, initiated and patronised by (late) Prof. Sung-Kyun KIM (SNU Seoul, Korea, 1956-2020) together with... more
ACLA Newsletter 470-20.1: Asian Cultural Landscape Association, is a recently formed (November 2011) global body of landscape profession, initiated and patronised by (late) Prof. Sung-Kyun KIM (SNU Seoul, Korea, 1956-2020) together with Prof. Rana P.B. Singh (India) and Prof. Ismail bin Said (Malaysia), with members from all the countries in Asia (i.e., thirty-eight), and also those concerned to Asian Cultural Landscapes from any part of the globe; it was officially declared on 3rd of December 2012, and has been registered in Rep. Korea (SNU Seoul): Reg. No.: 119-82-11132. It represents the cross-disciplinary and interdisciplinary study of cultural landscapes in both governmental and non-governmental organizations. ACLA is a non-political, non-governmental and non-profit democratic organization in the service to make the happy, peaceful and sustainable cultural landscapes of Asia. To fulfil this noble task and demand of the global scenario in which cultural landscape is not taken only as an impediment to development, but a heritage resource that can contribute to maintain environment and landscape serene in its nature, cleanliness in outlook, aesthetically beautiful, eco-friendly in interrelationship, socially cohesive, culturally awakened ― in order to make Nature-Culture integration and aliveness more sustainable, the ACLA (Asian Cultural Landscape Association). The ACLA shall highlight the ‘Cultural Landscapes as Living Cultural-Sustainable Resources’; foster the safeguard and sustainable use of the unique and diverse cultural landscapes and heritagescapes of Asian Region; promote the physical, natural and cultural heritagescapes, traditions, crafts and creativity as driving forces for overall sustainable landscape development. This is the 10th year publication of ACLA Newsletter 19 June 2020.
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On the occasion of 41st World Heritage Day of UNESCO and ICOSMOS i.e. on 18th April 2022, W.H. Smith Memorial School organized a heritage walk to Mallikarjuna Temple at Tripurantakeshwar (mound in Sigra region) in Varanasi. The programme... more
On the occasion of 41st World Heritage Day of UNESCO and ICOSMOS i.e. on 18th April 2022, W.H. Smith Memorial School organized a heritage walk to Mallikarjuna Temple at Tripurantakeshwar (mound in Sigra region) in Varanasi. The programme was organised under the guidance of Honourable Prof. Rana P.B. Singh along with the principal of the school Dr. Anita Pauline Dey, with a vision to spread awareness about our cultural heritage and also to develop a sense of unity and belonging within the young generation and allow them to understand in a better way about previous generations and the history.
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School education is crucially important in ameliorating the education situation. There is clear neglect of the school geography by the professional geographers of India. This essay takes up a few issues, with special reference to... more
School education is crucially important in ameliorating the education situation. There is clear neglect of the school geography by the professional geographers of India. This essay takes up a few issues, with special reference to geography education in India, not addressed critically so far (see Singh, Ravi 2008, and 2009a). It also looks into desirable interventions by the professional geographers engaged in higher education for which there is ample scope. Interventions can help the school teachers, overall curricular activities ultimately beneficial for students and the higher education system too which depends on the school system for the supply of aspiring academics among others (see Singh, Ravi 2009c). It is recently realized that “geography and geographical awareness were very well developed in ancient India. But somewhere along the way, the subject has been pushed to the background. Hence, geography is facing a crisis of survival in India [especially in schools]. This paper rationally appraise 65 paper (2016--2022) on the subject of status of teaching school geography in India.
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The diversities, distinctions, and varieties of landscapes and regional/ sub-regional traditions are scattered and rooted in different parts of India and overall, their interconnectedness by the historical-cultural bonds converge into the... more
The diversities, distinctions, and varieties of landscapes and regional/ sub-regional traditions are scattered and rooted in different parts of India and overall, their interconnectedness by the historical-cultural bonds converge into the mosaic of landscapes – a complex web of the cultural whole. That is how many disciplines in their ways and with interfaces and interaction with others too worked in the broad realm of ‘cultural geography’ (see Singh, Niglio, & Rana 2022g). That is how cultural studies using historical, archival, ecological, literary, travelogue, ethnographic, and associated methods to investigate localised patterns of religion, language, diet, arts, customs, and any associated attributes are concerned with some of the aspects of cultural geography (cf. Singh 2009 a). The idea of place-based ecoliteracy and visioning of India has opened a new dimension of cultural understanding (see Singh 2016 a). This paper presents a rational appraisal of 230 publications (2016--2022) on varying themes of Indian culture, with reference to geography.
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The first systematic and comprehensive study of Hindu pilgrimages was pioneered by Surinder Mohan Bhardwaj (b: 6th September 1934—), i.e., Hindu Places of Pilgrimage in India (1973), who conclusively remarked, “The Hindu places of... more
The first systematic and comprehensive study of Hindu pilgrimages was pioneered by Surinder Mohan Bhardwaj (b: 6th September 1934—), i.e., Hindu Places of Pilgrimage in India (1973), who conclusively remarked, “The Hindu places of pilgrimage are the symbols of the religious beliefs of Hinduism; they reflect its vitality, resilience, and syncretism. They broadly define and continually reemphasize the Hindu sacred space. They have knitted the linguistically diverse Hindu population socially, culturally, and spatially at different integrative levels” (Bhardwaj 1973: p. 228). Of course, in the west several works published on the geographic aspects of pilgrimages, however, in India, this is mostly led by the sister disciplines like religious studies, anthropology, sociology, and historical studies (cf. Singh 2013). The review appraisal presents critical highlights of 217 publications, covering the period 2016--2022.
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[547.22]. Singh, R.B. and Singh, Rana P.B. (2022), Incredible India: Geographical Mosaic of Natural and Cultural Heritage Landscapes. In: Rai, S.C. (ed.) Progress in Indian Geography. Report, 2016-2022. The 100th Centennial & 34th IGC, Paris, France (July 18-22, 2022). INSA, New Delhi: pp. i~xxxmore
The diversities, distinctions, and varieties of landscapes and regional/ sub-regional traditions scattered and rooted in different parts of India (Bhārat) and overall, their interconnectedness by the historical-cultural bonds converge... more
The diversities, distinctions, and varieties of landscapes and regional/ sub-regional traditions scattered and rooted in different parts of India (Bhārat) and overall, their interconnectedness by the historical-cultural bonds converge into the mosaic of landscapes – a complex web of the cultural whole (cf. Singh, R.B. 2016). India is a country, situated north of the equator between 8°4’ to 37°6’ north latitude and 68°7’ to 97°25’ east longitude, with amazing geographical diversities together with plurality and complexity in language, religion, culture, traditions, and ethnicity. It is a country with the second-largest human resources in the world with a population of more than 1,406 million (2022 est.) people supporting nearly 17.80 percent of the world’s population. The distinctiveness and variety of such attributes are described in geographical context.
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Culture is central to human beings to the extent that the history of their evolution is incomplete without the consideration of cultural attainments across time and space. However, in the domain of geography as a discipline, its... more
Culture is central to human beings to the extent that the history of their evolution is incomplete without the consideration of cultural attainments across time and space. However, in the domain of geography as a discipline, its conceptualisation and place do not appear clear. The sub-discipline of cultural geography having its roots in late 19th century both in the German and the French traditions, grew and got recognition through the works undertaken by the American geographers, particularly the tradition established by Carl Sauer and his students. No matter whether culture and cultural issues were at margins or centre stage, all through the journey they remained contested. Today, it is a well recognised discipline and rich through scholarly contributions from different perspectives benefitted by the development taken place in the allied disciplines. Indian geography presents a good example wherein cultural geography could not acquire substantive status despite having tremendous scope given the cultural richness of this land. It remains a marginal sub-discipline in Indian geography even in the 21s century; of course, the works of some practicing Indian geographers have acclaimed international repute, but their number is miniscule. The present chapter is an attempt in short to trace cultural geography’s journey vis-à-vis the Indian scenario and to introduce the contents of the volume.
Keywords: Culture, cultural geography, cultural turn, new cultural geography, landscape, heritage, religion, pilgrimage, tourism.
Keywords: Culture, cultural geography, cultural turn, new cultural geography, landscape, heritage, religion, pilgrimage, tourism.
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[750.22]. Adityam, Abhisht and Singh, Rana P.B. (2022), Making of a Dweller Indian Cultural Geographer: In Conversation with Rana P.B. Singh. In: Singh, Ravi S., et al. (eds.) Practising Cultural Geographies: Essays in Honour of Rana P.B. Singh (pp. 59 - 82 ). Springer Nature Pte Ltd., Singapore.more
Cities, in the developing Global South, draw people, from their hinterland due to various reasons. Kashi/Varanasi or Banaras a few names by which the same city is still known and addressed across has been drawing hundreds and thousands of... more
Cities, in the developing Global South, draw people, from their hinterland due to various reasons. Kashi/Varanasi or Banaras a few names by which the same city is still known and addressed across has been drawing hundreds and thousands of people, many of whom stayed back and adopted it as 'their' place. Everyone has her/his own story and experiences to share and narrate. Rana P.B. Singh, in whose felicitation this volume is published, too came as a postgraduate student (1969-70) herein, Banaras Hindu University, and received his higher education. His academic zeal took him to different places in India and overseas, but he returned to this city and adopted it. Searched and researched, sometimes alone, some other times with collaborators and friends, his 'co-pilgrims'. He has made this city his home since the late sixties but for some time when he was abroad in different capacities. And, thus spent almost half a century understanding unfolding meanings of different layers of the city as it is said metaphorically that this city is older than history and maintained the path of succession-sustenance-and-sustainability as to how Rana has narrated in his writings. His committed engagement continues till today when has entered his seventies. This chapter is a little unconventional in the sense that it is based on the narrative put forth by himself describing his journey from the place of his birth, a typical Middle Ganga Valley village, his struggles—psycho-emotional to professional, professional attainments and recognitions, and finally the future he foresees of his adopted home city and the tradition of Varanasi (Banaras) Studies that he has developed through dedicated work and untiring zeal to serve the cause of it at all forums—local, regional, national and international, perceived and projected, visualised and cosmocised.
Keywords: Culture, heritage, Sacredscape, Sacred Geometry, Pilgrimage, Literary images, Faithscape.
Keywords: Culture, heritage, Sacredscape, Sacred Geometry, Pilgrimage, Literary images, Faithscape.
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[749.22]. Singh, Ravi S. and Dahiya, Bharat (2022) Rana Pratap Bahadur Singh, 'Rana-ji': Academic Contributions, Professional Career and Recognition. In: Singh, Ravi, et al. eds. Practising Cultural Geographies: Essays in Honour of Rana P.B. Singh. Springer Nature Pte Ltd., Singapore: pp. 25-57.more
This essay presents an account of Professor Rana P.B. Singh's academic contributions, professional growth and career, and academic recognition. He is wellknown as a leading academic figure in Indian geography. He has enriched the... more
This essay presents an account of Professor Rana P.B. Singh's academic contributions, professional growth and career, and academic recognition. He is wellknown as a leading academic figure in Indian geography. He has enriched the discipline of geography through his immense contributions, especially on cultural geography, from the perspective of an Indian academic. It will be fitting to say that Rana Singh brought to cultural geography what David Sopher (2009, first in 1973) called an Indian 'dweller's perception'. He is one of the very few geographers of India who have contributed to a multitude of cultural and socioeconomic aspects, ranging from villages to cities, visual to cosmology, and from theoretical construct to grassroot realities. Known to his colleagues, friends, followers, and admirers as 'Rana-ji', he has contributed not only to his parent discipline of Geography but also to the latter's sister disciplines, such as heritage studies, cultural landscape studiesand planning, ecotourism, pilgrimage studies, cultural astronomy and architectural symbolism, environmental ethics, humanism, rural land use and settlements through his numerous publications in India and abroad. Conceiving his resident holy-heritage city of Banaras/Varanasi as ‘complex whole’ and ‘axis mundi’ within the purview of archetypal symbolism, during the last four decades he studied and projected it in different contexts.
Keywords Cultural geography, pilgrimage studies, heritage, settlement geography, mandala, Sacred landscape, cultural astronomy
Keywords Cultural geography, pilgrimage studies, heritage, settlement geography, mandala, Sacred landscape, cultural astronomy
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The city of Ayodhya represents is an example of holy-heritage city of India, recording variety of cultural landscapes and multi-cultural religious sites in the form of sacred landscapes. The sacredscapes are known as tirtha in classical... more
The city of Ayodhya represents is an example of holy-heritage city of India, recording variety of cultural landscapes and multi-cultural religious sites in the form of sacred landscapes. The sacredscapes are known as tirtha in classical Hindu literature, and in general is translated as a sacred or a holy place. For the sacredscape history matters, it concerned for the sacred (spiritual) ecology; thus, the messages conveyed by sacredscapes are obscure and functions in a variety of festive and religious functions. Ayodhya possesses a good mass of multi-cultural sacredscapes associated with the devotees consisting of Hindus, Jains, Sikhs, Buddhists, and even Muslims, and Christians, including even recent addition of Korean culture. These are recorded and described in ethnological context, while taking various niches and frames developed and attested by Professor Rana P.B. Singh in his studies of holy-heritage cities of north India.
Keywords: Sacredscapes, faithscape, multi-cultural religious sites, sacred space, manifested space.
Keywords: Sacredscapes, faithscape, multi-cultural religious sites, sacred space, manifested space.
Research Interests:
The care, concern, and understanding of heritage in Indian culture has a deep root in the past, initiating in the Vedic period, and continuing till date. The metaphysical and metaphorical narration of heritage was linked to salvific... more
The care, concern, and understanding of heritage in Indian culture has a deep root in the past, initiating in the Vedic period, and continuing till date. The metaphysical and metaphorical narration of heritage was linked to salvific sites, which over time represented in a different form of icons, symbols, and performances. The Nature-Culture interface is symbolised in the form of “dharohara” (heritage) and is used in different ways, in different contexts, in different regions, but always possessed the essence of spirituality. In the List of UNESCO World Heritage Sites, 40 properties from India are enlisted. To understand, the care and optimal planning of historic-holy-heritage cities, Heritage Ecology have been widely accepted as the philosophic platform. The recently emerging multidisciplinary field of knowledge and practice, called Cultural Heritage Informatics (CHI), has taken a leading turn on a sustainable path in this era of cybernetics and support for the SDGs, while visioning to preserve and maintain the integrity, stability, and beauty of heritagescapes.
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This study identifies the varying components of cultural heritage and analyses the scenario within the perspectives of notable sites, different issues, potentials, and prospects for tourism development, and finally the scope and strategy... more
This study identifies the varying components of cultural heritage and analyses the scenario within the perspectives of notable sites, different issues, potentials, and prospects for tourism development, and finally the scope and strategy of holistic development in the Purvanchal region of the state of Uttar Pradesh, India. Uttar Pradesh, consists of 75 districts, out of these, 28 districts fall in the eastern part, named popularly as Purvanchal Region. The five major pilgrimage nexuses in the region metaphorically denote the Golden Pentagon “Pañchatatva: Pañchāyatana”; representing the holy cities with the specific deity and ‘sacred image’, like Gorakhpur (Nath—Yogis), Ayodhya (Rama—Ramaite), Prayagraj [Allahabad] (sage Bhardvaja and Kumbha Mela), Vindhyachal (Tri-Devis, i.e., Lakshmi, Sarasvati. and Kali), and Varanasi (Shiva–Shaivite, and Buddhism). Under the umbrella of pilgrimage tourism, and the mission of ‘reconnecting with your culture’ (RWYC), it would be more feasible to promote sustainable development together with inclusive heritage development.
Keywords: pilgrimage tourism, sacredscapes, sacred routes, Gorakhpur, Ayodhya, Prayagraj, Vindhyachal, Varanasi, sacred territory, holy-heritage city.
Keywords: pilgrimage tourism, sacredscapes, sacred routes, Gorakhpur, Ayodhya, Prayagraj, Vindhyachal, Varanasi, sacred territory, holy-heritage city.
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PROF. RANA P.B. SINGH RWYC ASIA, President “The real difficulty is that people have no idea of what education truly is. We assess the value of education in the same manner as we assess the value of land or of shares in the stock-exchange... more
PROF. RANA P.B. SINGH
RWYC ASIA, President
“The real difficulty is that people have no idea of what education truly is. We assess the value of education in the same manner as we assess the value of land or of shares in the stock-exchange market. We want to provide only such education as would enable the student to earn more. We hardly give any thought to the improvement of the character of the educated. The girls, we say, do not have to earn; so why should they be educated? As long as such ideas persist there is no hope of our ever knowing the true value of education.” ― M. K. Gandhi (on True Education).
“Educating the mind without educating the heart is no education at all.” ― Aristotle
RWYC ASIA, President
“The real difficulty is that people have no idea of what education truly is. We assess the value of education in the same manner as we assess the value of land or of shares in the stock-exchange market. We want to provide only such education as would enable the student to earn more. We hardly give any thought to the improvement of the character of the educated. The girls, we say, do not have to earn; so why should they be educated? As long as such ideas persist there is no hope of our ever knowing the true value of education.” ― M. K. Gandhi (on True Education).
“Educating the mind without educating the heart is no education at all.” ― Aristotle
Research Interests:
[590.22]. Rana P.B. Singh and Santosh Kumar (2022), The Sacred Nodes of Pañchakroshī Yātrā route, Varanasi (India): Spatial Perspectives, and Prospects for future. Esempi di Architettura, Intern'al Jl. of Archit. and Engg. [ ISSN : 2384-9576 [e-V]: 2035-7982 Rome], Vol. 9 (2), 2022: pp. 123-142.more
Varanasi, one of the sacred-heritage cities in India, manifests the cosmic symbolism in its planning with the form of multiple concentric sacred layers as territory. These sacred areas are being circumambulated by thousands of pilgrims... more
Varanasi, one of the sacred-heritage cities in India, manifests the cosmic symbolism in its planning with the form of multiple concentric sacred layers as territory. These sacred areas are being circumambulated by thousands of pilgrims during sacred periods of the Hindu calendar, where the Pañchakroshī pilgrimage represents one of these sacred cosmic layers in Varanasi. The pilgrimage route of Pañchakroshī covers 25 kroshas (55.2 miles, or 88.5km) distance with five sacred nodes which act as night-halt during the mass pilgrimage. This pilgrimage is traditionally being concluded in six days by stopping at every five nodes for a night. The five nodes of the route act as a threshold point where walking pilgrims take a break for the night and have the pleasure of ‘mundane’ and restart their sacred journey in the next morning proceeding towards ‘sacred’. The node consists of multiple dharmshālā (pilgrims’ rest house), one sacred water tank/ or hand pump, and one major temple to house the cultural-religious activity of pilgrims like cocking, eating, sleeping, gathering, listening to spiritual discourses, sacred bathing, worshiping, and associated activities. During the sacred month of pilgrimage, these five nodes become the most active points in the whole sacred route where the three separate entities rest house, sacred tank, and temple connect and work, reciprocally and interconnectedly. The vast openness of the temple complex with sacred tanks and holy trees altogether creates a contrast in the narrow route and courtyard-style rest houses within the node. The mapping of all five nodes will define the contrast and similarity inbuilt and open space. Identification of different typologies in build form according to their spatial character will further help in understanding the regeneration of these cultural religious spaces and making pilgrimage tourism more viable.
Keywords: Cultural heritage, route, Nolli map, pilgrimage route, future prospect, dharmashala, mapping, typology, symbolism.
Keywords: Cultural heritage, route, Nolli map, pilgrimage route, future prospect, dharmashala, mapping, typology, symbolism.
Research Interests:
[589.22]. Rana P.B. Singh and Pravin S. Rana (2022), The Kashi Vishvanatha, Varanasi city, India: Construction, Destruction, and Resurrection to Heritagisation. Esempi di Architettura, International Jl. of Architecture and Engg. [ ISSN: 2384-9576, e-V: 2035-7982 ], Vol. 9 (no.1), 2022: pp. 15-30.more
This paper narrates a historical description of the Vishvanatha Shiva (Vishveshvara), the patron deity of the holy-heritage city of Varanasi (also called Kashi/Banaras)-how over time since its first reference in the 6th century BCE till... more
This paper narrates a historical description of the Vishvanatha Shiva (Vishveshvara), the patron deity of the holy-heritage city of Varanasi (also called Kashi/Banaras)-how over time since its first reference in the 6th century BCE till date the temple has faced destructions, demolition, and contestation, but ultimately it reached to the phase of resurrection in 2019-2022. The main temple dated to ca CE 10th century was demolished by Aibak in ca 1194. Passing over time, in ca 1585-90 Narayana Bhatta (1514-1595), under the patronage of Man Singh, the king of Jaipur had rebuilt it again. However, in 1669, even this temple was demolished by the order of the bigot Mughal emperor Aurangzeb. Only a century later in 1780 by the patronage of Queen Ahilyabai Holkar (1725-1795) of Indore, the present temple of Vishvanatha was completed; and this temple typifies the revivalist idiom that spread across north India during the 18th century. By the 19th century, the whole area surrounding the Vishvanatha temple became the sanctuary of gods and godlings attached to Lord Shiva and his family. Through the ambitious plan of promoting heritage tourism under Smart City and Heritage Making programme, new developments are structured to superimpose 'heritagisation' under the umbrella of 'Hindu Resurrection' through making a model of modernised Neo-Hinduism. Recently, a plan for the revival of "Sacred Trail" (Pāvan Path) has been initiated on 24 October 2017, taking into consideration Vishvanatha Temple as the centre (axis mundi). On the 8th March 2019, projected as the 'dream project' of the prime minister Narendra Modi under 'Smart City and Heritage-Making Programme', started and already 315 houses and shops were razed to the ground, of course, most of them rehabilitated. On the vacant land, a huge complex of 50,000 sq metres, Kashi Vishvanatha Dham ['Tirtha Kshetra'] Corridor has been developed; it was inaugurated by the Hon'ble PM on the 13th December 2021.
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[589a]. Singh, Rana P.B. and Niglio, Olimpia (2022) INTRODUCTION. Historic Cities & Cultural-Religious Heritage: Preservation & Regeneration. Esempi di Architettura, International Journal of Architecture and Engineering [ISBN: 979-12-5994-807-6. ISSN [print]: 2384-9576, vol. 9 (nos.1~2): pp. 5-14.more
Historical-cultural cities expose to those human settlements strongly conditioned by a physical structure originating in the past and recognizable together representing the evolution of their people and making an interlinking pathway of... more
Historical-cultural cities expose to those human settlements strongly conditioned by a physical structure originating in the past and recognizable together representing the evolution of their people and making an interlinking pathway of existence, maintenance, imprinting on the landscapes, and continued the symbolic marks and traditional expressions of culture, architecture, social-cultural life while absorbing all the superimpositions and transformations over time, but keep their basic essence that evolved long back in history. In supporting sustainability, identity, and images, the role of cultural traditions and religious normative have been significantly noticed at different degrees in varying contexts. Many of them over time became historic-heritage cities where the significant imprint of religious traditions has played a major role, and that system is regulated, maintained, and continuously revived by pilgrimages, rituals, and festivities.
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In 1982 for the first time, we questioned the comprehensive meaning of the word "culture"; although the different languages of the world take on different connotations, everyone agrees that culture gives people the ability to reflect on... more
In 1982 for the first time, we questioned the comprehensive meaning of the word "culture"; although the different languages of the world take on different connotations, everyone agrees that culture gives people the ability to reflect on themselves in dialogue with others and understands human interconnectedness. It is the culture that makes us human, rational beings, endowed with critical judgment and a sense of moral and civil commitment to the Earth. It is only through the culture that we discern values and makes choices for ourselves while respecting others and making the World a Family. It is only through the culture that the community can become aware of itself, recognize its incompleteness, question its achievements and certainties, as well as seek new meanings for its existence and future vision. So, it is now necessary to underline the importance of synergistic actions between culture and cultural heritage and the policies, therefore between community and education/ education to support the development of territories, the evolutionary transformations of educational systems and pedagogy in dialogue with local needs, strengthen investment in local cultural heritage education, integrate continuous training processes to increase and improve people's skills, and support investments for employment at cultural institutions. This short paper attempts to present the viable scenario of awareness, awakening, and action strategy for making a path from 'realization' to 'revelation'.
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PROF. RANA P.B. SINGH
President RWYC Asia and Vice President RWYC India
First International Conference RWYC
Jakarta, Indonesia
November 20, 2021
http://chakracultural.org/rwyc-conference.html
President RWYC Asia and Vice President RWYC India
First International Conference RWYC
Jakarta, Indonesia
November 20, 2021
http://chakracultural.org/rwyc-conference.html
Research Interests:
ACLA: Asian Cultural Landscape Association, is a recently formed global body of landscape profession with members from all the countries in Asia (i.e. thirty-eight), and also those concerned to Asian Cultural Landscapes from any part of... more
ACLA: Asian Cultural Landscape Association, is a recently formed global body of landscape profession with members from all the countries in Asia (i.e. thirty-eight), and also those concerned to Asian Cultural Landscapes from any part of the globe. It represents the cross-disciplinary and interdisciplinary study of cultural landscapes in both governmental and non-governmental organizations. ACLA is a non-political, non-governmental and non-profit democratic organization in the service to make the happy, peaceful and sustainable cultural landscapes of Asia. President: Prof. Sung-Kyun KIM (SNU Korea), Vice-President: Prof. Rana P.B. Singh (BHU Varanasi, India).
As globalization accelerates, the expansion of pilgrimage has encouraged environmental cleanliness and ecodevelopment programmes having commitment to protect our living planet sustainably and awakening ourselves though deeper experiences... more
As globalization accelerates, the expansion of pilgrimage has encouraged environmental cleanliness and ecodevelopment programmes having commitment to protect our living planet sustainably and awakening ourselves though deeper experiences – from realisation to revelation, ultimately that foster peace. The Green Pilgrimage Network initiative (GPN) has made the path easy and accessible. The Hindu temples should become models of care and respect for the Mother Nature, reflecting the deep values of Vedic tradition. The strategy of planning and conservation of sacred sites under IUCN are also important to link with pilgrimage-tourism on the line of the initiatives taken by the Green Pilgrimage Network initiative (GPN) organised by the Alliance of Religions and Conservation (ARC) and the Bhumi Project. Already several pilgrim cities are registered in the GPN. Use of faith-based system and pilgrimages enveloping peace and cultural awakening would give a new response to environmental sensitivity, conservation and fostering peace. The alternative worldview of interconnectedness and holism is considered more relevant today, especially on the line of harmonious coexistence and global peace. Pilgrimage and spiritual tourism are accepted as common ways on this path, as illustrated in initiatives like Green Pilgrimage, Pilgrimage-Tourism, etc. Their vision, experiences and expositions will further pave the path in strengthening the good cause of IIPT. This can be illustrated with examples from pilgrimages in many countries; of course India presents the variety and distinction.
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All the full list of publications and highlights on Banaras/Kashi/Varanasi by Rana P.B. Singh, 1980-2016, with highlights of books.
[803.23]. Singh, Rana P.B. (2023) Incredible India: Cultural Heritage – Vision, Understanding & Preservation. In: Tiwary, A.N., Tiwary, M.R., & A.K. Rai (eds), India’s Rich Cultural Heritage: Preservation and Promotion (pp. 1-10). Shaurayam Publication, Varanasi. ISBN: 978-81-958593-4-4. © author.more
A country (Bhārat/India) with at least an 8000-year old history in continuity and contrasts, adaptability and superimpositions, a frame of succession-sustenance-sustainability, and a civilization united by its diversities and... more
A country (Bhārat/India) with at least an 8000-year old history in continuity and contrasts, adaptability and superimpositions, a frame of succession-sustenance-sustainability, and a civilization united by its diversities and distinctiveness, keeping live experiences of the richness of culture/s, the glory of the past, the turbulences and triumphs, nevertheless keeping all together leading the march in the cybernetic sphere, while preserving the landmarks of each era, the achievements of each age, the legacy of the regime ― all those tied together in its vast geography that was created, re-created, maintained, continued and passed on from one generation to another on the long passage of time ― thus evolved India’s heritagescapes (Singh and Rana 2011: pp. 87-88). This paper in the short project the heritagescapes on India: Incredible Cultural Heritage.
Keywords: Cultural heritage, sacredscapes, Unesco WHList, Intangible Cultural heritage, India.
Keywords: Cultural heritage, sacredscapes, Unesco WHList, Intangible Cultural heritage, India.
Research Interests:
Within the system of complex interactions among cultures, developments and environments and their resultant attributes, together we seek to search ways, paths and means that are implied for framing sustainability in all human activities... more
Within the system of complex interactions among cultures, developments and environments and
their resultant attributes, together we seek to search ways, paths and means that are implied for
framing sustainability in all human activities aiming towards march to growth, development and
expansion and ultimately making the happy worlds through the ongoing channel of ‘Succession–
Sustenance–Sustainability’. Historical cities imbuing cultural-religious heritages are considered as
the best laboratory to test, understand and explain the intricacies of human settlements system.
UNO Habitat III has provoked that framing structure and understanding of Urban Cultural
Landscape should be projected in the purview of culture-based regeneration, culture-religious
morphology, urban heritage conservation and preservation, nature-framed urban landscape,
cultural and creative industries, cultural values & civility, cultural diversity, creative economy,
inclusive development, social cohesion, right to cultural heritage, density, mixed-use, strategic
territorial governance, and associated issues.
Historic cities are the urban areas proclaimed as the result of a historic layering of cultural and
natural values and attributes, extending beyond the notion of “historic centre” or “ensemble” to
include the broader urban context and its environmental setting/s—from variety and distinctions
of sites, spaces, places to built-environment, infrastructures above and below ground, open spaces
and gardens, and resultant spatial organization, and visual relationships. It also includes social and
cultural practices and values, economic processes and the intangible dimensions of heritage as
related to diversity and identity. The past is there to inspire; the future is somewhere in dreams;
the present is here to act; let us try to Understand it and Feel it.
their resultant attributes, together we seek to search ways, paths and means that are implied for
framing sustainability in all human activities aiming towards march to growth, development and
expansion and ultimately making the happy worlds through the ongoing channel of ‘Succession–
Sustenance–Sustainability’. Historical cities imbuing cultural-religious heritages are considered as
the best laboratory to test, understand and explain the intricacies of human settlements system.
UNO Habitat III has provoked that framing structure and understanding of Urban Cultural
Landscape should be projected in the purview of culture-based regeneration, culture-religious
morphology, urban heritage conservation and preservation, nature-framed urban landscape,
cultural and creative industries, cultural values & civility, cultural diversity, creative economy,
inclusive development, social cohesion, right to cultural heritage, density, mixed-use, strategic
territorial governance, and associated issues.
Historic cities are the urban areas proclaimed as the result of a historic layering of cultural and
natural values and attributes, extending beyond the notion of “historic centre” or “ensemble” to
include the broader urban context and its environmental setting/s—from variety and distinctions
of sites, spaces, places to built-environment, infrastructures above and below ground, open spaces
and gardens, and resultant spatial organization, and visual relationships. It also includes social and
cultural practices and values, economic processes and the intangible dimensions of heritage as
related to diversity and identity. The past is there to inspire; the future is somewhere in dreams;
the present is here to act; let us try to Understand it and Feel it.
Research Interests:
by Prof. Rana P. B. SINGH, Foreword, Prof. TAKEMURA Makio Research Center for Kyosei Philosophy Toyo University, Japan About two decades ago, when physicist David Bohm (1992) proposed a systematic nature of thought that may... more
by Prof. Rana P. B. SINGH,
Foreword, Prof. TAKEMURA Makio
Research Center for Kyosei Philosophy
Toyo University, Japan
About two decades ago, when physicist David Bohm (1992)
proposed a systematic nature of thought that may inter-mingled with
different peoples, cultures and societies, crossing the boundaries of
“your thoughts” and “my thoughts”. Perhaps he was not familiar to the
ancient Japanese philosophy of Kyosei that emphasises the harmonious
coexistence of society. Of course his basis preposition that “thought is a
system” was analogous to Kyosei. He was right in his own way saying
that “thought, felts , feelings, the body, the whole society sharing
thoughts ‒ it's all one process.” He adds, “But „my‟ thought is part of
the system. It has the same fault as the fault I'm trying to look at, or a
similar fault. Thought is constantly creating problems that way and then
trying to solve them. But as it tries to solve them it makes it worse
because it doesn‟t notice that it's creating them, and the more it thinks,
the more problems it creates”
Foreword, Prof. TAKEMURA Makio
Research Center for Kyosei Philosophy
Toyo University, Japan
About two decades ago, when physicist David Bohm (1992)
proposed a systematic nature of thought that may inter-mingled with
different peoples, cultures and societies, crossing the boundaries of
“your thoughts” and “my thoughts”. Perhaps he was not familiar to the
ancient Japanese philosophy of Kyosei that emphasises the harmonious
coexistence of society. Of course his basis preposition that “thought is a
system” was analogous to Kyosei. He was right in his own way saying
that “thought, felts , feelings, the body, the whole society sharing
thoughts ‒ it's all one process.” He adds, “But „my‟ thought is part of
the system. It has the same fault as the fault I'm trying to look at, or a
similar fault. Thought is constantly creating problems that way and then
trying to solve them. But as it tries to solve them it makes it worse
because it doesn‟t notice that it's creating them, and the more it thinks,
the more problems it creates”
Research Interests:
The sacred landscape combines the absoluteness of space, relativeness of places and comprehensiveness of landscape; thus altogether results in a ‘wholeness’ carrying the inherent and imposed spirit of ‘holiness’, which is to be called... more
The sacred landscape combines the absoluteness of space, relativeness of places and comprehensiveness of landscape; thus altogether results in a ‘wholeness’ carrying the inherent and imposed spirit of ‘holiness’, which is to be called ‘sacredscapes’, and are regulated and survived by the faith involved in and the sacred rituals. We begin the sense of our-place from the local scale and here we first experience the sacred message (spirit of place, genus loci) and power of place: place speaks, place communicates! The Matsya Purāna (c.ce 400) enumerates a large number of sacred places with descriptions of associated schedules, gestures, dreams and auspicious signs and symbols. The seven sacred cities (Sapta-purīs) include Mathura, Dvaraka, Ayodhya, Haridvar, Varanasi, Ujjain and Kanchipuram. Similarly, the twelve most important Shiva abodes are scattered all over India. The four abodes of Vishnu in the four corners of India are another group of popular pilgrimages. These are the examples of pan-Indian pilgrimage places. The chapter presents such vivid examples.
Research Interests:
This book consists of fifteen essays that deal with links between ecology and shamanism, landscape and nature spirit, emphasising web of meanings imbued in the cultural tradition of portraying landscape as temple and territory as... more
This book consists of fifteen essays that deal with links between ecology and shamanism, landscape and nature spirit, emphasising web of meanings imbued in the cultural tradition of portraying landscape as temple and territory as archetypal representation of the cosmos. In view of appreciating the path in this direction paved by David Kinsley (1939-2000, both on 25 April), this anthology is a memorial tribute to him by his students, friends, associates and admirers, including an essay that critically and rationally examined his contributions and their relevance today. Of course, there are books on the thematic or disciplinary-packed orientation, however rarely any interdisciplinary book that narrates many perspectives and facets around sacred geography of goddesses is published. This anthology fulfils that gap substantially, through the essays by scholars from religious studies, geography, anthropology and cultural studies.
Research Interests:
[R021-10]. Singh, Ravi S. 2010. Goddess Chinnamastā at Rajarappā; in, Singh, Rana P.B. (ed.) Sacred Geography of Goddesses in South Asia: Essays in memory of David Kinsley. Planet Earth & Cultural Understanding Series, no. 5. Cambridge Scholars Publishing, Newcastle upon Tyne, U.K.: pp. 181-210.more
On the line of 'deep ecology' and quest for searching and understanding the inherent messages, symbology is now accepted as common road to march upon. The idea of Earth as living nurture of life substance is a popular ideology even in the... more
On the line of 'deep ecology' and quest for searching and understanding the inherent messages, symbology is now accepted as common road to march upon. The idea of Earth as living nurture of life substance is a popular ideology even in the West, whose deeper roots are linked to Eastern mysticism. The way of Tantrism tries to integrate 'use' (bhoga) and 'meditation' (yoga) and provides a clue to understand the spirit of place. The inherent spirit and its expositions are vividly narrated in the complexity of mythology and symbolic expressions. The story of Chhinnamastā is a unique example of this mythology and set of symbols in the line of the tradition of the Great Goddess. The present paper is an ethno-geographic attempt to describe the mythology of the Chhinnamastā, rituals performed, her sacred complex shot into prominence at regional level recently and the activities there.
Research Interests:
In India, the system of goddess (devi) worship and pilgrimage to their seats (shaktipithas) are one among many ancient living traditions. The absolute total number of goddess places in India, which runs into thousands, too attests the... more
In India, the system of goddess (devi) worship and pilgrimage to their seats (shaktipithas) are one among many ancient living traditions. The absolute total number of goddess places in India, which runs into thousands, too attests the importance of goddess worship contemporarily. However, the levels of importance vary as per the textually prescribed and perceived greatness and superiority. Being the ancient most it is called Adipitha ('the primordial seat') and highly revered. Among shaktipithas, Kamakhya is the most venerable. The Kamakhya Devi temple is located in the vicinity of Guwahati, on a hill called Nilachal, the provincial capital of Assam – the major northeastern state of India. The present paper seeks to explain its historico-cultural background, mythological context, origin and symbolism, the sacredscape and the main temple's architecture, ritualscape, associated festivals, and the pilgrims' motive. Kamakhya's mythological context underlines its respectable place in religio-cultural history of India. The manifested form of the Goddess contains several symbolic meanings which assert her creative image. Over the years, increased number of visiting pilgrims has led to the growth of the several sacred shrines and other profane structures in the temple complex.
Research Interests:
This report-cum-appraisal of the life and works of (late) Prof. Ravi S. Singh (1971-2021), Professor of Geography at Banaras Hindu University, narrates the academic story and the research themes dealt with him (covering 8 books and... more
This report-cum-appraisal of the life and works of (late) Prof. Ravi S. Singh (1971-2021), Professor of Geography at Banaras Hindu University, narrates the academic story and the research themes dealt with him (covering 8 books and anthologies, 108 research and appraisal papers, 25 book reviews, 6 INSA evaluation reports of Cultural and Historical geography, and some popular articles), which includes geographical thought, status of geographical teaching, intricacies and fallacies of geography in higher studies in India, and several innovative ideas that would be taken in future. Full list of his publications are also presented.
Research Interests:
Abhisht Adityam, had divided the series of thematic and life-related questions to interview a noted cultural and landscape geographer Prof. Rana P.B. Singh, into two parts: ‘A’- (i) Early childhood and growth, (ii) Education and academic... more
Abhisht Adityam, had divided the series of thematic and life-related questions to interview a noted cultural and landscape geographer Prof. Rana P.B. Singh, into two parts: ‘A’- (i) Early childhood and growth, (ii) Education and academic career (from childhood to high school), (iii) Professional contributions (themes, research and all related aspects, conditions and expositions), and (iv) Academic contribution, especially with reference to geography and allied fields (sub-theme wise). The section ‘B’- (i) Discourses on the life-long contributions on Varanasi/ Banaras studies (experimental and experiential aspects of Varanasi and interfaces). This is unique interview by the grandson to his grandfather.
Research Interests:
This report-cum memorial deals with the main contributions of (late) Prof. Ravi S. Singh (1971-2021), especially his innovative research papers in geographical thoughts, cultural geography, and the future prospects of Indian geography,... more
This report-cum memorial deals with the main contributions of (late) Prof. Ravi S. Singh (1971-2021), especially his innovative research papers in geographical thoughts, cultural geography, and the future prospects of Indian geography, and finally provides the full list of his publications, 1997-2001.