Browsing by Author "Srivastava, M."

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Heritage marketing and historical re-enactment: a case study of Delhi
(University of Kelaniya, 2013) Srivastava, M.
Heritage Walks and Trails: The Monumental Mystique through the lanes of Delhi
(Centre for Asian Studies, University of Kelaniya, 2015) Srivastava, M.
Heritage is rooted in the language, customs and practices brought over from their respective countries of origin. To an extent one may agree with this as in spite of agreements amongst scholars on the definition of heritage, its diversities that could be natural, local or regional, along with the attitudes of the locals, socio-economic and political conditions and the heritage policies of the government cannot lead towards one operational model and nor should aspire for that except for certain basic norms like showcasing and interpretation. However, these also are influenced by the conditions referred to above. We have to take into account here that the showcasing and interpretation of heritage is now a part of the heritage product that is experienced and marketed also for revenue generation being the pull factor for tourism as a visitor attraction. We have to take into account here that the showcasing and interpretation of heritage is now a part of the heritage product that is experienced and marketed also for revenue generation being the pull factor for tourism as a visitor attraction. Today, we showcase monuments, festivals, arts, crafts, cultures, by developing them as tourism products wherein interpretation and live re-enactment are often used. In the selection process, the idea of heritage is concerned. The term ‘heritage’ is also similar to architecture in the sense that it associates with power-who defines what is heritage. Heritage as collective inheritance is a symbol of a community civilization and culture. Political power, particularly nation state takes a dominant role in defining what national heritage is. Nowadays, heritage walks has become a full fledged business catering to the needs of such visitors who not only want to see the monument but know more about its surroundings along with the cultural heritage to the specific area. For example, for such visitors it is not just the Qutub Minar that is an attraction but also the nearby monuments and surroundings with their history and the living cultures that still carries on. Travelling through the old Mohallas and Gullies of Chandni Chowk and Old Delhi reenacts the time and the cultures which have thrived, survived and continuing to live in harmony. Walk through the passages and halls of these buildings, and quietly unfold the unknown tales of the rulers who made them. These walks and drives are an insight of the historic era and heritage structures which still stay to say the story of Civilizations in Delhi. Personalize, educative and imaginative, the walking tours highlight the vast range of architectural styles, planning elements and ornamental details, tracing the social and cultural history of the city. The Delhi will be best showcased through the series of walks and will eventually become a regular feature for the entire tourist traffic both domestic and international. These walks also foresee to be a medium to conserve the heritage structures falling on the route of the heritage walks which in turn would help restoring the historicity for the posterity.
The Plight of Asian Elephants between the Gods and Humans
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2016) Srivastava, M.
Wherever elephants and people coexist, various interactions are inevitable. In Asia, elephants and humans have been in intensive contact for thousands of years so the significance of elephants to people has become more complex and unique than other parts of the world. Besides being hunted for food by pre-agricultural man, the elephants assumed a new significance to the agricultural man. It became a beast of burden, an instrument of war, an object of reverence, a status symbol, an agricultural pest, and a resource to be exploited for the beauty of its ivory. The elephant in Asia embodies great metaphysical importance and is considered unique among other domestic animals. Traditionally for over 3,000 years, Asian elephants have been driven to other areas or captured and trained for use in work, ceremony, and war. Perhaps 100,000 wild elephants were captured over the last century with estimates of two to four million captured throughout the history of domestication. Asian cultures recognize the Asian elephant as a symbolic animal. Elephants often symbolize wisdom, strength, and sacredness as the largest land animal. They are considered to be charismatic, wise, majestic, brave, and patient in Asian cultures; there are thousands of stories about elephants. As cultural and natural heritages, elephants played important roles in the history and life of both the religious and ruling communities, as well as in legends and folklore of society in general. Examples include historical and religious documents as well as relief sculptures on the walls of ruins. The Asian elephant (Elephas maximus), an endangered species listed in Appendix I of CITIES, is thought to number between 34,000 to 56,000 in thirteen Asian countries. Karnataka state in southern India supports a globally significant—and the country’s largest—population of the Asian elephant Elephas maximus. A reliable map of Asian elephant distribution and measures of spatial variation in their abundance, both vital needs for conservation and management action, are unavailable not only in Karnataka, but across its global range. There are several myths related to elephants in Indian literature. The most popular belief indicating the sign of conception in womanhood by the visit of a snake in her dream (traceable not only in India but also in different parts of the world with slight variations) was directly transferred to the elephant (Zimmer, 1962). Thus, in the Buddhist legend the Buddha is said to have left Tusita heaven and was conceived by his mother Maya or Mahamaya in a dream who saw him descending from the heaven in the form of a white elephant. Sen (1972) observes that a similar type of legend is also connected with the birth of Mahavira whose mother, Trisala, is reported to have had a dream of a four-tusked elephant when she conceived the said saviour. But, as the elephant ultimately became the symbol of the Buddha who is said to have descended to the earth in the form of an elephant saddanta according to tradition, it ceased to be a sign of conception for the common woman although it still remained the symbol of fecundation for the divine female.
The Plight of Asian Elephants between the Gods and Humans
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2016) Srivastava, M.