[482.20]. Singh, Rana P.B; Kumar, Sarvesh and Rana, Pravin S. 2020.

UN SDGs and
context of Heritage cities in India: a study of Ayodhya and Varanasi; in, Seema
Sahdev, R.B. Singh and Manish Kumar (eds.) Geoecology of Landscape
Dynamics. Vol. 13, Advances in Geographical and Environmental Sciences
(ISSN: 2198-3542), Springer Nature, Singapore. ISBN eBk: 978-981-15-2097-6,
Hb: 978-981-15-2096-9. ca. pp. 121-140 <chapter 14>;
Our Pdf ref. 482.20, https://banaras.academia.edu/RanaPBSINGH/Papers
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Chapter 14

UN SDGs and context of Holy-Heritage cities in

India: a study of Ayodhya and Varanasi

Rana P.B. Singh, Sarvesh Kumar, and Pravin S. Rana*

Abstract: Following the UN SDGs (Sustainable Development Goals) Target 11.4,

focussing ‘Transforming our World: The 2030 Agenda for Sustainable
Development’, cultural heritage and urban sustainability are now considered
inseparable part of holistic development. Religion had played a role for controlling
power in Indian monarchy in the ancient past, and in contemporary India too it
played a role in the formation of religious landscape and corporate identity of
religious heritage, through commonly using processions, pilgrimage, religious
assemblies, religious fairs (melā), and sacred places. Newly introduced concept of
pilgrimage-tourism will help to revitalize these sacred cities. Situated in the Ganga
river basin Ayodhya and Banaras, both have been primarily ancient tīrthas
(riverfront sacredscapes) and salvific cities that record settlement continuity since at
least ca 800BCE. Under the umbrella of holistic development, Government of India
is promoting inclusive heritage sustainable development of heritage sites (cities),
through active participation of stakeholders in the purview of SDGs and future
development.
Keywords: SDGs • pilgrimage-tourism • Ayodhya • Varanasi • inclusive heritage
development • riverfront sacredscapes.

Rana P.B. Singh

Formerly Professor of Cultural Landscapes & Heritage Studies at Banaras Hindu University,
Varanasi, UP 221005, India, and President ACLA- Asian Cultural Landscape Association
(SNU Seoul, Korea)
Email: ranapbs@gmail.com ; https://banaras.academia.edu/RanaPBSINGH/Papers ;
ORCiD https://orcid.org/0000-0002-6031-9086. ₪ Corresponding author.
Sarvesh Kumar
Assistant Professor, Dept. of Geography, D.D.U. Gorakhpur University, Gorakhpur, UP
273009, India. Email: sarvesh1k@gmail.com
Pravin S. Rana
Assistant Professor, Tourism Management, Faculty of Arts, Banaras Hindu University,
Varanasi, UP 221005, India. Email: psranabhu@gmail.com
Singh, Kumar, & Rana (2020), SDGs and context of Heritage cities, India; in, Sahdev, et al. (eds.) 122

14.1. The Perspective: Culture, Cultural Heritage, and Inclusive Heritage

Development
The classical model of Sustainable Development (Gro Herlem Brundtland Report,
1987; Fig. 14.1) has been critically examined after the passage of time and
comprehended under the umbrella of Universal Forum of Cultures 2007,
emphasizing the base of Developing Civility – culture, language, and religions for
inter-faith dialogue. Three modes-model for culture and sustainable development has
been structured engulfing sustainability (Fig. 14.2): So, Social; En, Environment;
En, Economic; where the three roles of Culture in Sustainable Development (the
three circles representing the three pillars, So, En, and Ec), are envisaged. In this
model Culture is added as the fourth pillar (a), Culture mediating between the three
pillars (b), and Culture as the foundation for sustainable development (c). The
arrows in the model indicate the ever-changing dynamics of culture and sustainable
development (Dessein, et al. 2015, p. 29).

Fig. 14.1. Basic frame of Sustainability (source: Kumar 2018, p. 215, after
Brundtland Report, 1987).

Fig. 14.2. Culture and Sustainable Development: Three Models - (a) Culture in
sustainable development, (b) Culture for sustainable development, (c) Culture as
sustainable development (Source: Kumar 2018, p. 215, substantially modified after
Dessein et al. 2015, p. 29).
Singh, Kumar, & Rana (2020), SDGs and context of Heritage cities, India; in, Sahdev, et al. (eds.) 123

Within this perspective, the two heritage-holy cities of India, Ayodhya and
Varanasi, are selected for illustrating their inclusive heritage development strategies
and interlinking SDGs, especially Target 11.4, i.e. (i) Vision for protecting and
safeguarding cultural and natural heritages, and (ii) Consideration of the local
conditions, policies and orientation for preservation, protection and conservation of
national cultural heritages.

14.2. Introducing the two heritage-holy cities: Ayodhya and Varanasi

It is important to note that not all of the geographical sites mountains, hills,
rivers, caves, etc. are considered holy. They must possess some peculiarity together
with sacral spirit and power of the place to qualify as a point where the human
beings can seek contact with the divine. Association of sacrality and the
geographical setting enhances the sacred power of a place and therefore the awe or
reverence to that. In fact, in the Indian case, one finds great attraction of sacred
places that has initially not been due to a particular temple (alone), rather the
geography of such holy places was significant (Singh 2015, p. 70).

Fig. 14.3. India: Seven Sacred holy-heritage cities (prepared by the authors).

The seven most sacred and salvific cities of the India include Ayodhya,
Varanasi (Kashi), Mathura, Maya-Haridvar, Kanchi, Avantika-Ujjain, Puri, Dvarka
(Fig. 14.3). The heritage-holy cities of Ayodhya and Varanasi are located in the
Ganga river basin, which is served by the two main tributaries, the Sarayu
(Ghaghara), and the Yamuna. The Rig Veda (RgV 1.23.20), one of the earliest text
dated ca 2000 BCE, narrates water as the possessor of life’s infusing power, and the
Singh, Kumar, & Rana (2020), SDGs and context of Heritage cities, India; in, Sahdev, et al. (eds.) 124

motherly qualities, thus considered as spiritual endowment. The stories of the Ganga
also associate the metaphysical, mystical and material worldviews of existence,
continuity and maintenance of human life (Singh 2009a), thus the whole of its basin
became sacred landscape (Singh 2015, p. 72).
Ayodhya (latitude of 26°47’16.67” N and a longitude of 82°11’54.79” E) is
situated on the right bank of the holy river Sarayu (Ghaghara, a tributary of the
Ganga) at a distance of 7 km east from Faizabad city (Fig. 14.3). Ayodhya was one
of the famous cities and the first capital of the powerful Koshala Kingdom among
the sixteen Mahajanapadas of ancient India (Law 1944, p. 424). The city for a period
of over two thousand years has borne witnessed to the presence of Jainism,
Buddhism, Shaivism, Vaishnavism, and Islam too, therefore Ayodhya consists of the
sacred and religious places for Hindus together with Muslims, Jains, Buddhists, and
Sikhs too (Shaw 2000, p. 698).
Ayodhya is sacred and religious place even for Janis. There are five Jain
temples located near birth places of the five Jain Tirthankaras (angels), viz. Adinatha
or Rishabhadev temple in Muraitola Swargadvara, Ajeetnatha temple near Saptsagar,
Abhinandananatha temple near to Saraya, Sumanthnatha temple near to the Ramkot,
and last one Anantnatha temple near to Golaghat. Ayodhya also records more than
hundred mosques, mazars (tombs), idgahs (prayer ground), Karbala (burial place),
etc. related to Muslim sacred/ritual landscapes, that is how in metaphorically the city
is called “Chhoti Mecca” (Little Mecca). Muslims perform variety of rituals at their
sacred places.
Varanasi (latitude of 25°19’3.52”N and a longitude of 82°58’26.09’ E),
exists on the left side bank of the Ganga river (Fig. 14.3), and popularly called Kashi
or Banaras. This city is popularly known as the Cultural Capital and Heritage city of
India, and also as one of the oldest living cities of the world. While a number of
cultures have risen high and fallen down, a number of cities disappeared in the abyss
of time, Varanasi continued to grow and maintained its cultural and scholastic
traditions of religious performances, learning, and arts and crafts.
Ashoka (272-242 BCE), who established the Buddhism as state religion, had
paid visit to Sarnath (northern part of the city), and under his patronage many
monasteries, stupas and shrines were built. After the downfall of Mauryas, the
prosperity of the city has gone into darkness till the rule of Kushana in the 1st
century CE. However, again in the 12th century the city has recorded the glorious
days, but due to several invasions the glories fallen down.
In the early 18th century with the decline of the government in Delhi,
Banaras first came under the rule of the Nawabs of Oudh in 1722, and later became
the seat of Mansaram (1730-1738), the initiator of the present state of Kashi. Under
the influence of the Marathas (1734-1785), a wave of cultural renaissance overtook
Banaras who substantially rebuilt the city. For the first time in 1948 the Banaras
Improvement Trust was formed for making ‘Master Plan of Banaras’, and thus in
1951 the first such plan was prepared. The ongoing Master Plan of Varanasi 2011-
2031, incorporated the earlier strategies and structure for the future development on
the line of SDGs and ‘Smart City Development Plan’. The Comprehensive
Development Plans (CDP) of both of the cities, Ayodhya and Varanasi, are in
process of development under GOI missions of HRIDAY (Heritage city
Development and Augmentation Yojana) and PRASAD (Pilgrimage Rejuvenation
And Spiritual Augmentation Drive).
Singh, Kumar, & Rana (2020), SDGs and context of Heritage cities, India; in, Sahdev, et al. (eds.) 125

Both of these historic cities are sacred places, of course primarily for Hindus,
but also they historically represent other religious groups, like the Jainism,
Buddhism, Sikhs, and Islam/Sufis (Muslims). Banaras is predominated by the Shaiva
imageries, while Ayodhya by Vaishnavite. These sacred-heritage cities record a
number of rituals, festivities, pilgrimage journeys and ancient temples, river ghats
(stairways and bathing places), holy water bodies and riverfront sites, and associated
heritage values – those are the representative grandeur of art and tangible and
intangible heritage repositories that should be used as resources for sustainable urban
development. Presently around 1.9 million pilgrims/tourists pay visit to each of these
places every year. Of course there appear many dilapidating religious heritage sites
and monuments in lack of sustainable conservation and preservation strategy, bad
administrative management and lack of people awareness and their active
involvement.

14.3. Heritage Zones: Ayodhya and Varanasi

The idea of heritage zone is based on the importance of an area possessing
representation of ancient and alive religious and sacred sites that maintained the
continuity of age old tradition, and considered to be basic resource for inclusive
heritage development. These areas and zones are identified in the ongoing Master
Plans of the heritage-holy cities of Ayodhya and Varanasi.

14.3.1. Ayodhya
Ayodhya is predominantly a sacred-heritage city that is how religious landscapes are
the prevalent scene, and their concentration in specific area is taken to demarcate the
specific zone. In the ongoing framing of the Master Plan, which first shaped for
1983-2001 and now still in process for 2021, mentions scattered religious sites
spotted in different parts, which can easily be bounded with four heritage zones (Fig.
14.4).

Fig. 14.4. Ayodhya: Heritage Zone (compiled and prepared by the authors).
Singh, Kumar, & Rana (2020), SDGs and context of Heritage cities, India; in, Sahdev, et al. (eds.) 126

14.3.1.1. Ramkot heritage zone

In this zone fifty five properties are enumerated, including Hindu temples, ghats
(riverfront bathing places), kunds (water pools), Jain temples, Muslim shrines and
tombs, and passing on pilgrimage routes. The Ayodhya Act- 1993 and
Archaeological Survey of India’s rules related to acquisition of land (buildings,
shops, residential houses) near to Ramkot (Ramajanmabhumi) by provenance and
rule under the Central Government of India, prohibits any type of new constructions
in the vicinity of Ramkot, to avoid interrupting security of the Ramajanmabhumi.
However, there are incidences of illegal encroachments, taking benefit of religious
sentiments.

14.3.1.2. Riverfront heritage zone: Ghats and temples

The bank of the Sarayu River at Ayodhya consists of twenty-five of bathing places
(ghats), those are counted as sacred and ritualistic sites for Hindu adherents. The
riverfront buildings (monasteries and built heritage) are the distinct architectural
grandeur, built mostly by kings and lords from different parts of India between 18th
and 20th centuries. This zone consists of two parts, viz. the eastern, and the western.
Most of the riverfront sacred-heritage sites are in the eastern part. Among these
Svargadvara Ghat (‘door to the heaven’), spreads between the Sahastradhara and the
temple of Treta Ke Thakur, is the most popular ghat for bathing and related rituals
(Kumar and Singh 2015).

14.3.1.3. Gulab Bari-Bahu Begum Makbara Zone

This zone contains about seven property related to Nawab period, i.e. Gulab Bari or
tomb of Suja-ud-daula, Tomb of Bahu Begum (Makbara), and Tomb of Bane
Khanam, and all are under the protection of Archaeological Survey of India. Tomb
of third Nawab of Avadh Shuja-ud-daula is situated in the inner part of Gulab Bari.
The construction of this tomb was initiated by Shuja-ud-daula in his Nawabi period
and after death in CE 1775 he was buried in this tomb. The final construction of the
tomb with dome and tower was accomplished by Bahu Begum, the wife of Nawab
Suja-ud-daula in CE 1789.

14.3.1.4. Mani Parvat Zone

This zone contains more than twenty property associated with Muslims, Buddhists
and Hindus. Mani Parvat (mound) is the oldest Buddhist ruined site dated ca 400 CE
that was seen by Faxian (Bakker 1986 II, p. 31), but presently it is known for Rama-
Sita temple and the ceremonial place for Shravan Jhula festival. This site is under the
protection of Archaeological Survey of India. The Vidya Kunda lying 200m east
from the Mani Parvat and 1.75km south-west from the Sita Kunda, is situated in the
inner courtyard of the Mahavidya temple complex.
Apart from the four heritage zones, pilgrimage and its associated sacred
routes are the other common religious heritage in holy cities. Ayodhya has
developed five pilgrimage routes in continuity of history, viz. Chaurasikroshi,
Chaudahakroshi, Panchakroshi, Ramkot ki Parikrama and Antargrihi Parikrama;
among these the two later are minor and relatively less popular (Fig. 14.4). Three
major pilgrimage routes define the three territorial limits of Ayodhya, viz.
Chaurasikroshi, Chaudahakroshi, and Panchakroshi. Like most of the pan-Indian
holy centres Ayodhya too displays a three-tier cosmology, respectively as macro (i.e.
Singh, Kumar, & Rana (2020), SDGs and context of Heritage cities, India; in, Sahdev, et al. (eds.) 127

mandala, the Outer one), meso (i.e. Kshetra, the Middle one), and micro (i.e. Puri
/city, inner sanctum) cosmos, all demarcated by routes and linked archetypally by
temples/shrines and are described in the ancient mythologies, which are frequently
cited in various rituals and group-chanting and sacred walks.

14.3.2. Varanasi: Heritage Zones

In the Master Plans for Varanasi, for the first time some strategies of urban heritage
and heritage zoning were proposed in the recent Master Plan (1991-2011; Singh
2009b, p. 327), focussing to maintain and preserve the ancient glory of Varanasi, and
to identify necessary facilities and infrastructure and various heritage complexes.
The heritage zone as delimited in the Master Plan 2011 has been further incorporated
in the ongoing Master Plan 2011-2031. Only a little over 2% of the total area is
proposed under tourism and heritage zone. According to the zoning plan, five
heritage zones have been identified (see Singh 2009b, p. 329- 332; and Singh and
Rana 2019, p. 155-158, Fig. 14.5).

Fig. 14.5. Varanasi, Development Plan 2011-2031 (after Singh 2015, p. 102).

14.3.2.1. Riverfront Ghats (stairways to the riverbank)

The riverfront heritage covers the eastern portion of the city stretching within 200 m
from the riverbank. Eighty-four riverfront ghats spread over a length of 6.8 km along
the crescent-shaped bank of the River Ganga, from the south to the north. The
Singh, Kumar, & Rana (2020), SDGs and context of Heritage cities, India; in, Sahdev, et al. (eds.) 128

riverfront is overlooked by lofty palatial buildings built between 18th and 20th
centuries, mostly by kings and lords from different parts of India; the area is
primarily occupied by various shrines, temples, and religious places.

14.3.2.2. Durgakund-Sankatmochan Area

This area contains about twenty temples and shrines and the water pools of
Durgakund and Kurukshetra kundas, which are two historic sacred tanks dating from
the late 18th century. Every Tuesday, and more frequently in the month of Shravana
(July-August) and Ashvina (September-October), especially during the nine nights
(Navaratri) in the light lunar fortnight (waxing), worshippers perform rituals
honouring goddess in the Durga temple. This temple was built on the orthodox
model of Hindu architecture. Towards the east near the Ganga river is the oldest
sacred pond in Varanasi, called Lolarka Kund, which was referred to in the epic
Mahabharata (2nd century BCE) and which continue to attracts a large mass of
pilgrims, especially on its annual day of celebration falling on the Bhadrapada
(August-September) 6th of the light-half lunar fortnight.

14.3.2.3. Kamachcha-Bhelupura Area

This area records some of the old monasteries, ancient shrines and an ancient
heritage site associated with the Jain Tirthankara Parshvanath, together with many
monuments and buildings of the British period (18th-19th centuries). The
historically notable temples and shrines of heritage values in this zone are:
Kamachha Devi, Krodhan Bhairava, Angareshi Chandi, Vatuka Bhairava and
Vaidyanath Shiva.

14.3.2.4. Kabir Math (Lahartara) Area

This site was the birthplace of Kabir, a great saint-poet and social reformer of the
16th century. The Kabir Temple Complex is coming up as a great modern religious
heritage and centre of solace and learning; of course it is turning to be a ‘White
Elephant’ – less associated to the local society and culture. Under the heritage
development project by the State Government, some works have already been going
on.

14.3.2.5. Sarnath
This archaeological heritage site was famous for its sanctity, beauty and natural
scenery, qualities that attracted the Buddha to give his first sermon here in 528 BCE.
Following Muslim invasions and the downfall of the Gahadavalas Kings in the late
12th century, the site was left in ruins and only came to light in CE 1793.
Varanasi is famous for its series and layers of sacred circuits (counting to 54),
among which the Panchakroshi is the most popular. This pilgrimage circuit
representing the cosmo-spatial mandalic territory (kshetra) of Kashi is a unique
attribute of Varanasi, where exist 108 temples and shrines. Under the recently
initiated heritage development project, partial works like improvement of roads,
cleaning of the water pools and repairing of some of the roads are being completed.
On the ground of pilgrimage-tourism this cosmic circuit should be given special
emphasis, so also promote sustainable heritage tourism (for details see Singh and
Rana 2018).
Singh, Kumar, & Rana (2020), SDGs and context of Heritage cities, India; in, Sahdev, et al. (eds.) 129

14.4. Ayodhya & Varanasi: Intangible Heritage on UNESCO scale

The Intangible Cultural Heritage (ICH), conceived as the mainspring of humanity’s
cultural diversity, covers the practices, representations, expressions, knowledge,
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. The ICH has been transmitted from generation to
generation, maintained and continued while also absorbing several aspects in
different times as response and acceptance of the society.
The UNESCO has broadly classified ICH into five categories: (1) Oral
traditions and expressions, including language as a vehicle of the intangible cultural
heritage; (2) Performing arts; (3) Social practices, rituals and festive events; (4)
Knowledge and practices concerning nature and the universe; and (5) Traditional
craftsmanship (see Singh 2015, pp. 125-126). While giving due consideration to the
UNESCO Scale of ICH, in the Indian perspective of the ICH, specially referring to
holy-heritage cities like Ayodhya and Banaras, various attributes of the ICH can be
classified into ten broad categories (see Singh, 2015, p. 127, also Singh, Rana &
Kumar 2019, p. 76; see Table 14.1).

Table 14.1. Attributes of Intangible Cultural Heritage: Ayodhya and Varanasi.

Se Cultural Heritage Ayodhya Varanasi/ Banaras
attribute (selective) (major/ selected ones (major/ selected ones
referred) referred)
1 Oral Traditions Rama Katha (religious story Katha (religious story
telling), Birha - folk songs, telling), Birha - folk songs,
singing, dancing. singing, dancing.
2 Performance Arts Bhajan, Nautanki, Bharat Classical like Dhrupad,
Milap, Lok Nritya (folk Sanskrit Theatre, Folk dance
dances), Ramajanma Badhai , and singings,
Birha, Ramanami chanting, etc. Bharat Milap, instrumental
and performances
3 Ramalila- at Bhagvatacharya at Ramanagar, Chitrakut,
Krishnalila (theatre Smaraksadan, Bade Sthan, Assi Ghat, Nati Emli,
form of the God’s Gola Ghat, Lakshmankila, Chetganj, Khojwa, Shivpur,
story; varieties, Jankimahal trust, Ramajanaki Dashavatar Lila; Krishnalila
distinctive; Mandir- Sahabganj, - (Assi Ghat), Nrisimhalila,
historical) Kothaparcha, Fatehganj, etc. etc.
4 Parikrama/ Yatras, Chaurashikroshi Yatra, Chaurashikroshi;
Pilgrimages Chaudahkroshi Yatra, Panchakroshi ; Avimukta;
Panchakroshi Yatra, Ramkot ki Nagar Pradakshina;
Parikrama, Antergrihe Antargriha - Vishveshvara;
Parikrama, Kalpvas. Omkareshvara;
Kedareshvara; Aditya (Sun)
Yatra; etc.
5 Rituals and HINDU Festivals: Makara HINDU Festivals: Makara
Festivals (selective) Samkranti, Matgajendra Mela, Samkranti, Maha Shivaratri,
Chaitra Navaratri, Rama Ganga Dashahara, Krishna
# For dates of Navami, Sarayu Mahotsav, Janmasthami, Lolarka
selective Festivals, Savan Jhula Mela, Krishna Chhata Mela, Naga
see Singh 2015, the Janmasthami, Hanuman Nathaiya, Surya Shashthi
Appendix: 1, page Jayanti, Gudara ka Mela, Surya Chhatha (Karttika Purnima),
124. Kunda Mela, Buddha Purnima;
MUSLIM Festivals: MUSLIM Festivals:
Singh, Kumar, & Rana (2020), SDGs and context of Heritage cities, India; in, Sahdev, et al. (eds.) 130

Muharraum, Idul-Fitr/ Idul- Muharraum, Idul-Fitr/ Idul-

Juha, Sabbe-rat, etc Juha, Sabbe-rat, etc.
6 Traditional Art & Murti casting (sculpturing), Murti casting (sculpturing),
Craftsmanship wooden work, Special sweets Shringar (icon decorative
(e.g. Anarsa), special art), Silver work, wooden
breakfasts- Kachuri and Imarte, toy making, Silk weaving
Samosa. (Banarasi Sari), etc.
7 Scholastic RML Avadh University, B.H.U., M.G.K. Vidhyapith,
Traditions and Narendra Dev University of S. Sanskrit University,
schooling and Agriculture and Technology, Central University of
discourses system Gurukul Sanskrit Tibetan Studies, Parshvanath
Mahavidyalaya, KPSL Saket Jain Institute, Institute of
Mahavidylaya, Rama Nam Textile and Weaving, Udai
International Bank. Pratap PG College, Darul
Salfia Islamia,
8 Indigenous Sanskrit study, meditation, Nature therapy, Yoga
Knowledge & Ramakatha Vyas Pitha (Rama centres and tradition,
Healing Tradition Katha Vachak). Ayurvedic medicine and
centres
9 Memorials, icons Shri Rama, Gautam Buddha; sites related to
and Saints’ Five Jain Tirthankara: Shankarachaya, Tulasi,
associated sites and Rishabhadev, Ajeetnatha, Kabir, Ravidas, Dadu,
related Abhinandananatha, Nanak, etc., Rani Lakshmi
performances Sumanthnatha, Anantnatha; Bai; Muslim Mazars:
Tulasi; Nanak/ other Sikh Sheikh Salim Chisti, Sheikh
saints; Muslim Mazars: Hazrat Ali Hazim, Shah Taaiyyab
Noah, Shesh Paigambar, Hazrat Banarasi, Ghazi Miyan
Sayad shah (Adgada Mazar). Chandan Shahid.
10 Birth places and Narendra Deva, Mangal Pt Gopinath Kaviraj, L.B.
memorials of Pandey, Chakbast and Mir Shastri, Bismillah Khan, Pt.
Freedom Fighters Babar Ali Anis (Urdu Poet), Ravi Shankar, Premchand,
and Literates, & Umrao Jaan, Begum Akhtar Bhartendu Harishchandra,
related celebrations (singer of Ghazal, Dadra, and Jaishankar Prasad, Ram
Thumri genres of Hindustani Chandra Shukla, Birju
classical music). Maharaj, Girja Devi, &
others.
(Source: compiled by the authors, with additions; see also Singh 2015, p. 127).

As discussed above, Ayodhya and Banaras, both are fully suited to be

designated as sites of intangible cultural heritages (ICH) and their associated
attributes should be taken care in the inclusive heritage development in the frame of
SDGs.

14.5. Shaping Sustainable Heritage City System

The structuring, shaping and operating sustainable heritage city (SHC) system may
be arranged into 6-tier operation, i.e. 1- Setting the vision for SHC of the venture, 2-
Identifying the SDGs Target 11.4 & Inclusive Heritage Development, IHD,
Strategies, 3- Achieving the Political Cohesion, 4- Building the SHC Frame, 5-
Measuring the SHC’s Potential & the Progress, and 6- Ensure Accountability &
Responsibility (see Table 14.2). The structural shaping is rationally befitting to both
of the cities, Ayodhya and Varanasi.
Singh, Kumar, & Rana (2020), SDGs and context of Heritage cities, India; in, Sahdev, et al. (eds.) 131

Table 14. 2. Shaping Sustainable Heritage City (SHC) System.

SHC attribute Resultant function
1. Setting the vision Identifying – an Inclusive heritage city vision is tune with the
for SHC of the heritage city’s identity and long-term Inclusive heritage development,
venture IHD, strategy; relevant multi-stakeholders and mechanisms; the
↓↑ existing governance and organizational mechanisms for historic
heritage city solutions.
2. Identifying the Developing heritage city infrastructure (e.g., Internet of Things);
SDGs Target 11.4 Identifying and developing smart and sustainable heritage city
& IHD Strategies services in the purview of SDGs Target 11.4 containing within the
↓↑ so-called “Urban Sustainable Development Goals”.
3. Achieving the Local governments should obtain the necessary political approval and
Political Cohesion backing to ensure that the strategic programme is pursued as related
↓↑ to IHD. This includes the adoption of the programme/ targets through
consensus.
4. Building the SHC Improvement of existing traditional infrastructure and new
Frame infrastructure must be built under the IHD; developing an action plan
↓↑ for Public-Private Partnerships programmes; ensuring long term
services via good operation-maintenance of Sustainable Heritage
City, SHC.
5. Measuring the Consisting of monitoring and evaluating potential and work
SHC’s Potential & programme required to achieve the UN - SDGs Target 11.4,
the progress emphasising a set of sustainable development targets related to
↓↑ heritage cities and heritage sites and settlements.
6. Ensure Involves evaluating, reporting and learning from SHC process and
Accountability & related experiences. The reflective process of evaluation will feed
Responsibility into a process of continuous learning, which in turn will influence
↓↑ and inform the IHD of the future vision and strategy for smart and
SHC.

(Source: Kumar 2018, p. 216, developed in Indian context taking in view the ITU-T FG-
SSC 2015, and Habitat III Quito Report, October 2016).

Fig. 14.6. Interacting Action Plan for Community Participation (prepared by the
authors).
Singh, Kumar, & Rana (2020), SDGs and context of Heritage cities, India; in, Sahdev, et al. (eds.) 132

In successful operation of Sustainable Heritage City System, like to other

planning models, community participation is the key energy in functioning and
maintenance of the system by making rational balance among social (religious and
cultural heritage), physical (housing and community development), and economic
(cultural-heritage tourism) attributes of heritage-holy city; this can easily be
schematized using set and superimposing sets (see Fig. 14.6).

14.6. Heritage and Pilgrimage Inclusive Development: Framing HRIDAY and

PRASAD
The Ministry of Tourism and Culture, and Ministry of Urban Development,
Government of India, have recently initiated counter-depending missions of (i)
Heritage city Development and Augmentation Yojana (HRIDAY), and (ii)
Pilgrimage Rejuvenation And Spiritual Augmentation Drive (PRASAD), with an aim
to strengthen and promote the heritage sites and centres of pilgrimage-tourism in
making the environment green and sustainable while befitting into the roots of
culture and traditions. Through the newly formed government in Uttar Pradesh an
agreement between GOI Ministry of Culture and Tourism and government of U.P.
has been made on 24 March 2017 to develop and transform the holy cities as special
sites for heritage and religious tourism, which includes Varanasi, Ayodhya, Mathura,
Gorakhpur, and Agra. Special plans are also in process preparing conservation and
rejuvenation of heritage and religious sites in these cities (see Singh and Rana 2019,
p. 168).

14.6.1. National mission of HRIDAY

The National mission on the “Heritage city Development and Augmentation Yojana”
(HRIDAY), aims conserving and preserving the distinct and unique characters of the
heritage cities, those continued their traditions of heritage (tangible, intangible,
transitory and cultural landscapes. They would be used as a resource for sustainable
development and ecological restoration on the line of achieving the SDGs
(Sustainable Development Goals). The strategy of SDGs also includes cleanliness,
planning, livelihood of the local people and economy (cf. Singh, Rana and Kumar
2019, p. 78). The protection, augmentation, management, authenticity and integrity
of properties (both tangible, intangible, and transitory) are also important
considerations, together with the marked specific characteristics.

14.6.2. National mission of PRASAD

Aiming to beautify and improve the amenities and infrastructure at pilgrimage
centres of all faiths, a National mission on ‘Pilgrimage Rejuvenation And Spiritual
Augmentation Drive’ (PRASAD) has been announced in the Union Budget 2014-
2015 and an amount of Rs. 1,000 million (US$ 15 mill.) has been proposed for this
initiative. Under PRASAD the old historical-cultural pilgrimage routes and
associated sites would also be developed (see Singh, Rana and Kumar 2019, pp. 78-
79).

These two schemes together planned to activate the following objectives (see
Kumar and Singh 2019, p. 326):
Singh, Kumar, & Rana (2020), SDGs and context of Heritage cities, India; in, Sahdev, et al. (eds.) 133

 Enhancing heritage sensitive infrastructure in the purview of planning,

development and implementation.
 Introducing service delivery and infrastructure provision that befit to core
ares in historic cities (e.g. Ayodhya, and Varanasi).
 Motivating tourist and pilgrims to have direct experience of uniqueness of
city’ heritage and improving sensitivity to preserve and revitalize heritage.
 Preparation and easy accessibility of Heritage Inventory Register, which may
provide the historical accounts and a basis for urban planning, growth and
service provision & delivery.
 Basic services delivery, including sanitation services like public
conveniences, toilets, water taps, street lights with use of latest technologies
in improving tourist facilities/amenities to provided, having a system of
monitoring and continuous appraisal.
 Local capacity building and scope for absorbing the contemporary problems
related to inclusive heritage-based industry be implemented.
 An inter-changing and countering system of effective linkages between
tourism and cultural facilities, including conservation of natural and built
heritage, should be strengthened.
 Using appropriate and indigenous technologies for retrofitting historic
buildings and urban heritage adaptive rehabilitation and maintenance, the
structural plan to be chalked out (HRIDAY 2015).

The interfaces and reciprocity between pilgrimage and tourism are integral part of
human travel. That is how ‘pilgrimage-tourism’ (‘Tīrthayātrā-Paryatan’) is
considered as an alternative for the solution; of course this is more inclined to
metaphysical issue and life philosophy: meeting sacred-and-profane. Pilgrimage-
tourism is considered now as strategy for heritage awakening, deeper experiences
and transferring the religiosity into global humanism and spirituality (see Rana
2014). The sustainable frame of pilgrimage-tourism and heritage should be promoted
in three ways: philosophical, organisational, and managerial, which may fulfil the
objectives of SDGs Target 4.7 and Target 11.4, focussing inclusive development
together with protecting and safeguarding the cultural and natural heritages. In recent
debate, the eco-healing approach to pilgrimage-tourism is considered as a post-
modernist way to consider pilgrimage as a bridge between recreation and
spirituality; this way pilgrimage-tourism will hope to provide a rational alternative
for cultural awakening and strategy for poverty alleviation (cf. Singh, Rana and
Kumar 2019, p. 80). As the ‘caring for the place (the Earth)’ is inherent in the
pilgrimage-tourism, it will also provides opportunity to intimately sense and deep
feelings for the place and the people ― their behaviour, their heritage, and the
present lifeworld in which they live, act, and keep the glorious tradition alive.
The approach to study tourism so for has been the study of economic activity.
However, it limits the scope and answer to many questions posed as consequential
result. On the line of ‘commodification approach’ proposed by Ashworth (1991, p.
111), the ‘eco-healing package’ may be considered that may extends the horizon of
potential resources in pilgrimage-tourism as an alternative tourism, expected that it
will fulfil the objectives of PRASAD (see Singh, Pratibha 2004, p. 213).
Singh, Kumar, & Rana (2020), SDGs and context of Heritage cities, India; in, Sahdev, et al. (eds.) 134

14.7. Epilogue: Vision and Concluding Remarks

Unlike the Millennium Development Goals, as a result of a concerted effort from
many sectors, the SDGs contain an explicit heritage target, Target 11.4, it calls for
making cities and human settlements inclusive, and safeguard the world’s cultural
and natural heritage. The Target is contained within the so-called “Urban Sustainable
Development Goals”, a set of sustainable development targets related to heritage
cities and settlements. Taking in view the prevailing condition in holy-heritage cities
in India (e.g. Ayodhya and Varanasi), the basic frame for holistic development will
be chalked out. Conserving heritage renews a sense of identity can inspire new smart
and sustainable system in pilgrimage city and sacred town development patterns,
especially emphasising on the valorisation of the assets of the poor. In the other
context of SDGs the social sustainability of heritage city is based on social groups of
local living peoples, pilgrims, and sadhus (Hindu religious ascetic), resulting into
social beliefs and cultural performances in the form of intangible cultural heritage.
According to the ancient history, Ayodhya and Varanasi have been historically the
holy-heritage cities where various social groups through the religious faiths of
Hinduism, Buddhism, Jainism and Islam meet together in making multiple visitation
sites of heritage importance and nexus of harmonious life.
On the line of the earlier proposal (that was not finalised yet), taking
UNESCO Guidelines for inscription in the World Heritage List, cities of Ayodhya
and Varanasi are also in the process of assessment as both fulfil the five criteria out
of ten (see Kumar 2018, pp. 243-247, and Kumar and Singh 2017, pp. 58-65). The
making of dossiers for getting Ayodhya and Varanasi in the UNESCO WHL is in
process since last decades, while taking in view the strategies of Smart City
Development and SDGs; however, these are only the political agenda for mobilising
people in their support, in stead of real sense, prioritisation and action.
Cultural tourism plays a great role towards socio-economic changes and
promotion of sustainability. According to Indian sentiment the pilgrim’s centres or
tirthasthāna used to be visited by number of tourists to earn virtue (Dasgupta, et al.
2006, p. 11). As one of the largest industries, tourism is associated with many of the
prime sectors of world’s economy. Economic sustainability of Ayodhya and
Varanasi is regulated by annual visit of tourists (of course, mostly pilgrims),
recorded ca 1.9 million, in each of the place, in 2018. Taking this view government
is trying to promote pilgrimage-tourism in the purview of SDGs, taking in view
‘heritage-making’ (‘heritagization’ or ‘patrimonialization’ in French). Pilgrimage
defined as “a journey resulting from religious causes, externally to a holy site, and
internally for spiritual purposes and internal understanding” (Collins-Kreiner 2009,
p. 153); that’s how pilgrimage-tourism will promote, sustain and maintain economic
and cultural sustainability, together with maintaining belief systems. Both of the
pilgrimage cities bear various interrelated phenomena to which people are affiliated
with belief system, faith, and spiritual merits. This is also to be kept in mind that the
sacred spaces vis-à-vis public spaces, in a way will serve as peace plaza and places
of spiritual awakening having “the potential for healing communal strife and
reviving urban art, (cultural and) folk practices. Heritage conservation can thus
become an empowering tool for local communities and for the visitor an opportunity
for spiritual growth” (Sinha 2014, p. 60), which is an ultimately aim of the urban
areas.
A recent study remarks that “If the urban SDG is to prove useful as a tool as
intended for encouraging local and national authorities alike to make positive
Singh, Kumar, & Rana (2020), SDGs and context of Heritage cities, India; in, Sahdev, et al. (eds.) 135

investments in the various components of urban sustainability transitions, then it

must be widely relevant, acceptable and practicable” (Simon et al. 2016, p. 60). This
is valid in case of Indian heritage cities, where one always faces the problem of
linking locality and universality. Additionally, central to this task has been the
challenge of determining how to benchmark and measure performance according to
the SMART criteria (i.e. specific, measurable, assignable, realistic and time-
specific), based on specialist scholarship, the existing literature and practical
experience of the site (see Birch 2015, p. 228), taking into account demand, pressure
response, and multifactor versus single factor, and also considering two metrics: the
traditional dimensions of sustainability (equity, economics, and environment) and
later forming the Liveability Principles of Partnership for Sustainable Communities
(PSC), while making bridge between the age-old traditions and high-tech smart city
plans.
In a recent meeting ICOMOS (2016) having discourses on “Heritage as
Driver of Sustainability: Mission and Activities for 2017-18”, it has been noticed
that the SDGs focused on achieving representation of heritage in the major policy
papers of Agenda 2030. Now that these policy papers are adopted at the highest,
global level, and their goals and targets await being fulfilled, focus has shifted to
‘implementation’ through public participation and PPP (Public-Private-Partnership).
Therefore, the mission that ICOMOS has given its Focal Point for the SDGs in the
new term is to “steer a coordinated process of advocacy to advance the
implementation of UN Agenda 2030- SDGs and Habitat NUA (New Urban Agenda)
from the perspective of cultural and natural heritage, within the framework of the
ICOMOS mandate and inputs from strategic partners”. The NUA, a framework
laying out how cities should be planned and managed to best promote sustainable
urbanization within the purview of culture and cultural heritage will keep the vitality
and image of holy-heritage cities.
Activities toward accomplishing this mission include liaising with
stakeholders at national, regional and local level (e.g. holy-heritage cities like
Ayodhya and Varanasi), and across governance sectors (public, private, civil society,
experts/academia), in particular for:
1: Localizing implementation, by providing guidance and direction to
stakeholders to adopt tools of implementation,
2: Monitoring implementation, with a focus on Indicator Target 11.4.1 defined
by the UN (expenditure and share of budgets allocated to heritage) to achieve
consistent and comprehensive data collection,
3: General advocacy, for mainstreaming culture and heritage within sustainable
development, by increasing visibility and outreach across the UN system and
the public sphere.

From the perspective of historic preservation in the ancient culture like India,
the goal looks great, the target thought to be good, but the indicator in view of the
contemporary scenario, frankly, is terrible. In this context, the crucial and critical
issues, mostly against viability and optimality, include inappropriate expenditure
(public and private) used per capita on the preservation, protection and conservation
of all types of heritage (cultural, natural, mixed, intangible, and transitory),
hierarchical gaps in the layers of government (national, regional and
local/municipal), type of expenditure (operating expenditure/investment), and also
Singh, Kumar, & Rana (2020), SDGs and context of Heritage cities, India; in, Sahdev, et al. (eds.) 136

type of private funding (donations in kind, private non-profit sector and

sponsorship), and finally the resultant consequential issues that intensify the
problems.
While making plans and strategies in this direction, the hard realities to be
kept serious consideration, i.e. (1) while the SDGs set targets for nations, most of
the implementation will need to take place at the city or regional levels; (2) the
SDGs have much to say about “what” but much less about “how” or “by whom”; and
(3) goals are great, but the real tests of success will be implementation, bottom up
experimentation, and localization! Considering all the diagnostic niches and
consequences, let us march and make ‘pilot models’ at the level of holy-heritage
city. Following of the six such procedures represent a direct commitment to heritage
conservation in the spectrum of SDGs and NUA (Rypkema 2016):
• Leverage cultural heritage to strengthen social participation and the exercise
of citizenship;
• Develop vibrant, sustainable, and inclusive urban economies, building on
cultural heritage;
• Support urban economies through promoting heritage conservation activities;
• Promote regeneration while preserving cultural heritage;
• Include culture as a priority component of urban plans and strategies that
safeguard cultural heritage; and
• Support leveraging cultural heritage for sustainable urban development.

Following the path towards SDGs Target 11.4 in making holy-heritage cities
vibrant and liveable centre of global harmony, spiritual awakening, peace and deeper
understanding, public participation and education are pre-requisite (see Singh 2017,
p. 26). This paper should be taken as a frame and appeal in this direction.

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Authors
Prof. Rana P.B. Singh [b. 15 December 1950]
Former Head & Professor (spel. Cultural Landscapes & Heritage Studies),
Department of Geography, Institute of Science, Banaras Hindu University, Varanasi,
India, is researching in the fields of heritage planning, especially cultural and sacred
landscapes, pilgrimages and settlement systems in Varanasi region since over last
four decades as promoter, collaborator and organiser, and also did field studies in
Japan, Sweden, Italy, Rep. Korea, and China. He is the founding Vice President, and
presently President of ACLA, Asian Cultural Landscape Association (SNU Korea).
He is Coordinator- ICOMOS National Scientific Committee (NSC) ‘Cultural
Landscapes’, and Expert Member- ICOMOS International Scientific Committee
(ISC) ‘Places of religion and Rituals’ (PRERICO). His publications include over 300
papers and 41 books on these subjects.
Email: ranapbs@gmail.com ; https://banaras.academia.edu/RanaPBSINGH/Papers
ORCiD: https://orcid.org/0000-0002-6031-9086

Dr. Sarvesh Kumar [b. 09 February 1987]

Assistant Professor, Department of Geography, D.D.U. Gorakhpur University,
Gorakhpur, UP 273009, India. He was awarded Ph.D. on the topic “Cultural
Landscape and Heritage of Ayodhya-Faizabad: A Geographical Analysis” (2018),
under supervision of Prof. Rana P.B. Singh. He has presented papers on various
aspects of Ayodhya in seven International Seminars held at Bali (Indonesia, 2015),
SNU Seoul (Korea, 2015, 2016, 2017, 2019), 33-IGU Beijing (China, 2016),
Lampang (Thailand, 2016), Vladivostok (Russia, 2017), and several National and
International Seminars held in India, and he has credit to publish a dozen of research
papers on these aspects in journals of repute. He is also member of the APELA and
ACLA (Korea), ICOMOS and INTACH (India).
Email: sarvesh1k@gmail.com

Dr. Pravin S. Rana [b. 16 February 1978]

Assistant Professor in Tourism Management, Faculty of Arts, Banaras Hindu
University, Varanasi, having experience of teaching over 18-years. He is a co-author
of Banaras Region, A Spiritual and Cultural Guide (2002/2020, Indica Books,
Varanasi, with R.P.B. Singh), Tourism Geography (2006, New Royal Book Co.,
Lucknow, with A.K. Singh), and author of Pilgrimage Tourism: A Study of Varanasi
Region (2014, SRME, Sagar). He gave seminars in Norway, Canada, and Singapore.
He is also associated as an Indian Tourism Congress Life Member; INTACH-Life
Member; Fellow Gifu University, Japan; Active member of Forum UNESCO -
University and Heritage-International network (FUUH), Spain; and member of the
ACLA (SNU Seoul, Korea), serving as a Joint Secretary.
Email: psranabhu@gmail.com