aga kahn report user experience analysis of the qutb … · 1 user experience analysis of the qutb...

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UserExperienceAnalysisoftheQutbShahiTombsHyderabad,India

AllisonJames,SmarchSAKPIA2015ThisresearchwasmadepossiblebyfundingfromtheAgaKhanPrograminIslamicArchitectureTravelGrant,agrantfromMITIndiaandtheHaroldHorowitzResearchFund.Additionally,IwouldliketothanktheAgaKhanTrustforCulture,Indiafortheirgeneroussupportintheformofhousing,transportationandstaffsupportandguidancefromtheAKTCconservationteam.InJuneof2014,andJanuaryof2015,ItraveledtoHyderabad,IndiatoconductfieldresearchwiththeAgaKhanTrustforCulture.TheAKTCisintheirsecondyearofaten-yearproject,toconservethetombsandgardensoftheQutbShahiSultansonanecropolis,whichcontainsthetombsofalleightQutbShahisultans(1518-1647.)Theinitialgoaloftheprojectwastouseexperientialanalysisofthecurrentuseofthesitetorevealdifferenttypesofadaptationsinconservationplans.Byusingmethodsofparticipatoryphotography,videographyandinterviews,Icollecteddocumentationrelatedtouserexperienceofthesite.

UserexperienceanalysisusingtheVideoAbstractionTool.PhototakenfromthetombofMuhammadQuliQutbShah(1580-1611),AllisonJames2014.

Mid-waythroughthesummer,theAKTCaskedifIwouldbeinterestedininvestigatingtheoriginaldesignofeachgardensurroundingthetombsoffourkingsontheupperterraceofthecomplex.Aftersomesearching,Igainedaricherappreciationforwhattheseotherlayerswouldmeantotheconservationoftheculturallandscape.ThisopenedupanewsetofpossibilitiesthatIcouldn'thavepredictedinadvanceforengagementwiththesitethat

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tookmebeyondthegardensthemselvestotheprocessionalpathwayswhichlinkedtoaSufiDargahandtothedevelopmentofthecityofHyderabad.Asaresult,Iorganizedmyfieldresearchbyusingamixedmethodapproachresultinginmymaster’sthesis,“TheArchitectureofProcession:PoliticalandSpiritualPathwaysbetweentheQutbShahiNecropolisandGolcondaFortress.”FieldworkandPhotographicMethod Fieldworkwasacriticalpartoftheprocessofthisthesis.TheAKTCgenerouslyprovidedhousingintheirguesthousefortheentiresummerof2014andJanuaryof2015.TheyalsoprovidedtransportationandaccesstoateamofexpertsworkingontheconservationoftheQutbShahitombrestoration.Withoutthissupport,thedepthofthisresearchwouldnothavebeenpossible. Onthesite,Iworkedalongsidetheconservationteam,astheyexcavateddifferentpartsofthelandscapeandconservedtombstructures.Iusedphotographytovisualizetheprocessionalpathwaysandtookphotographsfromhighabovethesiteinthebalconyofthetombs.Iwalkedthesiteeveryday,multipletimes,togetasenseofwhatthesitewouldhavebeenlikeasprocessionsmovedthroughfromoneside,thentheother.IphotographedextensivelyasIwalked,embeddingmyselfinthelandscapewhilelookingforclues. AsIlearnedthedatesofthebuildingsandtheirformeruses,Iphotographedthearchitectureandthepathwaysthatwerecurrentlyandformerlyassociatedwiththem.Ialsospentsometimedrivingtotheotherareasthathadbeenbuiltasapartofthelargerextentsofeachsultan’scampaign.IclimbedupanddownGolcondahill,photographingthepathwaysandviewsfromthebuildingsthere.Ialsoexploredtheotherareasofpatronage,includingtheNayaQila,differentmosquesandmonuments,thetownofPatancheru,thehillsoftheTaramatiBaradariandthemosqueofPremamatiabovetheformerBagh-i-Ibrahim.Allofthiswasnecessarytophysicallyunderstandthetopographyandtosituatemyselfwithinthelandscapesurroundingtheprocessionalpathwaystofinallycometothetopicofthethesis. WhenIreturned,Iworkedthroughallofthephotographsandcataloguedthemaccordingtolandscapeandmonument.Thisgavemeadifferentperspectiveandinsightandallowedmetopiecethemtogetheraspartsofawhole.

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ThesisAbstract

TheresultingthesisisanexplorationoftheroleofprocessionalarchitectureinarticulatingtheQutbShahinecropolisinsouthernIndiaatthebeginningoftheQutbShahidynasty(mid-16thc).Moreprecisely,itanalyzestwoprocessionalpathwaysthatconnectedGolcondaFortresstotheQutbShahinecropolis.Thepathwaysweresignificantbecauseofthepoliticalandspiritualqualitiestheyheld.TheyextendednorthwardtowardaSufishrineandwatercomplex,andbeyondthattotheantecedentcapitalofBidar135kilometerstothenorthwest.Later,thesepathswouldbeimportantinconnectingGolcondaandthenecropoliswiththecityofHyderabadfoundedin1591.

Methodsusedtoexaminethesepathwaysareamixofhistorical,topographical,visual,andspatialinvestigationsastheyrelatetothewiderpoliticalandspiritualpatronagesofthesultanate.Thefirstpartofeachchapterprovidescontextofthewiderpatronageofeachsultan.Thesecondpartexploresthelandscapeofprocessionbymovingthroughthepathwaysastheywerelaidout.Thethirdpartshowshowtheseriesofstructurestakeadvantageofthenaturaltopographybyframingkey“views”oftheprocessionalwaysandtherebyconnectGolcondatothenecropolis.Thefinalsectionofeachchaptershowshowtheselargerperspectiveshelptointerpretthespatiallayoutoftombsonthenecropolis.

Throughthisanalysisoffourspatialrelationships,thethesisshowshowthetombcomplexwasdefinedbyaninitialpairoforientationstotheEastandSouth,whichshiftedtoaprimaryemphasistotheSouthduringthereignofSultanIbrahimQuliQutbShah(1550-1580),andbacktotheEastduringthereignofSultanMuhammadQuliQutbShah(1580-1611.)AstheSultanateevolved,thepathwaysbecame,andremained,asimportantasthecriticalmonumentsofspiritualandpoliticalsignificancethattheyconnected.ConceptualFrameworkTheframeworkforstudyingthearchitectureofprocessionusedinthisthesisincludesananalyticalapproachtolandscapeevidenceatseveralscales,andaninterpretiveapproachtothejointlypoliticalandspiritualsignificanceofthetombcomplex. Procession,asitisusedhere,referstoafunctionof“ritual”withintheShi‘apracticesoftheearlyQutbShahiSultans.ThearchitectureofprocessionrepresentsaseriesofsymbolicelementsinthebuildingoftheQutbShahipoliticalandspiritualterritory;thisinvestigationexplorestheseelementsintheterritorialityofthetwoprocessionalpathwaysastheyconnectedthetwosites.

Forthepurposeofthisthesis,Iusetheterm“procession”asitisdefinedbyArnoldVanGennep’snotionof“territorialpassage,”asystemof“zones”relatedtodifferent

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periodsorstagesinone’slife.1AsJamesWescoatexplainsinreferencetoMughalprocession,“territorialpassageisanencounterwiththeexternal'signs'and'protocols'thatguideonethroughtheprocessofindividualandsocialtransformation.Territorialpassageinvolvesnotanabstractormetricspace;butrathermovementbetweendifferentrealmsofculturalexpectation,constraint,andpossibility.Theritualspacemaybeassmallandconcreteastheroomsofahouse,orasvastandabstractastheheavensoftheuniverse.Territorialpassageistransformingaswellasmaintaining.”2

TheanalyticalapproachtoprocessionhasfourpartsthatdescribeandthenfollowtheprocessionalpathsfromGolcondatothenecropolisforeachsuccessiveruler.Thesefourstepsintheanalysis“followtheprocessionalpath”fromthefortthentoandthroughthenecropolis.Thearchitectureoftheprocessionalpathwaysevolvedbasedonseveralfactors,suchashowandwhenthesitescouldbeseenfromdifferentpointsonthepathways,whenandwhereitwouldbeimportanttoaddnodesalongtheway(suchasthemosquesandgatewaysbuiltin-betweensites),andhowthespaceofeacharchitecturalcontributionrelatedtothenext(gatetomosquetopathwaytogateetc.).Finally,anexaminationofthearchitectureandlandscapeatthe"localscale"(onthenecropolissite)acknowledgesthelargerpolitical-spiritualsignificanceoftheritualsinvolvedintheprocessions.ThepoliticalmarkofasignificantmonumenttoeachsultanwasplacedinthelandscapetobeseenfromseveralvantagepointsenteredfrombelowandatthefootofthesultantoemphasizethegreatnessoftheSultan,andthegreatnessofthesultanateasitevolvedintoadynasty.ThedargahwasstrategicallyplacedincloseproximitytothenecropolisandontheroadtoandfromBidar.AsSufivisitorspassedbythedargah,theywouldpayreverencetotheSufisaint.ASufisaintwasknowntolegitimizeasultanateandsultansreliedupontheserelationshipsforpoweranddevotion. Inpoliticalterms,thetombsmarkthepowerofthedynastythroughtheirsiting,size,visibility,andspatialrelationships.3Inreligiousterms,theyweresitesofziyarat,especiallyontheurs(deathday)ofthesultan.TheSufitermursisdefinedbyNileGreenasa‘wedding,’“asaintlydeathdayanniversarycelebratedasaweddingwithGod.”4And‘ziyarat’isdefinedas“Procession:ziyara:“avisitorpilgrimagetoaSufiShrine.”5Anannualziyarattothetombsofthesultanswouldfurtheremphasizetheintentionofthesultantoberecognizedasasaint,throughtheactofpilgrimage.6However,Sufisaintswererecognizedashavingadirectconnectiontothedivine,andwerethereforemorepowerfulthanaSultan.TheQutbShahisultanshadevolvingrelationshipswithoneormoreSuficomplexes,includingsomeatBidar. 1See:VanGennep,A.(2011)p.18.2Wescoat,J.(1991).pp.56-63.3Thisisbasedontheinterpretiveapproachthataddressesthejointlypoliticalandreligiousaspectsoffuneraryarchitectureatthetombcomplexandrelatedshrines.4See:Green,N.(2012)p.241.5Ibid.p.2426Ibid.p.242

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HusainShahWali,theofficialSufisaintoftheQutbShahiSultanate,tracedhislineagetoBidar.AccordingtoH.K.Sherwani,“HusainwasdescendedfromtheSaintofGulbarga,HazratKhwajaGesuDarza…andwasbornatMuhammadabad-Bidar.AlthoughIbrahimwasaShi’ahewasmuchimpressedbythereverencewithwhichthememoryoftheSaintofGulbargawasheldbytheMuslimsandnon-MuslimsoftheDeccan,andwhenHusaincametoGolcondahewascalledtothepalaceandwasreceivedwithgreathonorandregard.IbrahimappointedhimSuperintendentofPublicWorksandlatermarriedhimtohisdaughter,whowasknownhenceforthasPirManSahiba.”7 Themarriagewasbothapoliticalandspiritualsymbol.IbrahimmarriedPirManSahibatoHusainShahWalifirsttoensureafamilialtietotheSufisaint.ThiswouldtietheQutbShahifamilypoliticallytoBidarandsymbolicallytoSufism,againstrengtheningthepowerofthesultanatethroughthisgesture.Thetombsandshrineappearedasrepresentationsoftheseforcesofpower.Bothhadpoliticalandsymbolicsignificance,theformerprimaryforthesultanthelatterprimaryforthesaint.Thesubtlevariationsinthesepolitico-religiousrelationshipsarediscussedineachchapter.SufiShrineandWaterworks

FigureDetailofa1927BritishsurveymapofHyderabadwithHusainShahWaliDargah,thenecropolisandGolocondafortress.MapcourtesyoftheUniversityofChicagoLibraries.

7Sherwani,H.K.p.254

Husein Shah Wali Dargah

Qutb Shahi Necropolis

Golconda Fort

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A1927BritishsurveymapoftheterritoryindicatesthepathwaysthatconnectedGolcondatothedargahofHusainShahWali.Twoimportanttypesofprocessionsareidentifiedwithintheseterritories.OnetypeofprocessioninvolvedanannualpilgrimagefromthekingdomofGolcondatothetombsofthesultansontheirannual“deathday,”andbeforemajorpoliticalanddynasticacts.Anothertypewastothedargah,whereallkindsofdevotionaleventsoccurredthroughouttheyear.AsisthetraditionoftheSufisofGulbarga,fromwhichHusainShahWalidescended,therewouldalsohavebeenaprocessionthatstartedatthedargahandconnectedtotheshrinesofthefollowersofthesajjada-nishin,or“onewhositsontheprayercarpet.”AsRichardEatonexplains,thesajjada-nishinwas,“selectedbyhispredecessortheoreticallyonthebasisofspiritualmeritalone.Asahereditarydescendantofthepirandaresidentofthedargah,thesajjada-nishinbecamethemostimportantindividualinpopularSufism.Itwashisdutytosupervisethedargah’svariousdevotionalandsocialactivities,suchasthefestivitiescommemoratingthebirthdateanddeathdateofthepirthemaintenanceofapublickitchenatthedargah,leadershipofcommunityprayersinthedargah,etc.InthiswayamysticdisciplineoriginallyimportedfromtheMiddleEastandpracticedbyasmallelite,eventuallybroadenedintoapopulardevotionalismsustainedandadmiredbyafamilialdescendantofamannowacclaimedtohavebeenasaint.ToborrowfromMaxWeber’sterms,theoriginalcharismaofanearlySufi,orpir,wastransmittedbothonthephysicalsiteofhisburialandalsothroughbloodtiestohisdescendantsresidingatornearthetomb.”8 ThepilgrimagepathwaysbetweenGolconda,thenecropolis,andtheSufiShrineintersectedonthenorth-southroadthatledtotheeast-westroad.Thisroad(seeFigure1)linkedboththetombofSultanQuli,whoonceruledasapartofthatkingdomandtheshrineofHusainShahWali,whodescendedfromtheSaintofGulbarga.9

8 See Eaton, R. M. (1973). p. 51 9 See: Sherwani, H. K. (1974). p. 254

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GoogleEarth2015.MapofprocessionalpathwaysbetweenGolconda,thenecropolis,HusainShahWaliDargahandBidar.MapAllisonJamesandSnehaMandhan.

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ConclusionsHistoricalconclusion

ThisthesishasestablishedthattherewasaninitialstrongprocessionalpathwaybetweenGolcondafortressandthenecropolisthatcanbetracedbacktoBidar.ThisfindingissignificantinthatnopreviousscholarshiphasfocusedonthepoliticalandspiritualaspectsofthelandscapethatsymbolicallylinkedthemonumentsofprocessioninthecityofGolcondaandnecropolis.UrbanscalemappingofthewiderpatronageofeachoftheearlySultansexaminedinthisthesisrevealshowtheritualactofprocessionwasamainconsiderationintheplanningoftheextentsofthemunicipality.Thepathwayswereshapedbytheactofprocessionfromonesacredandpoliticalspacetoanother,andthewiderarchitecturalpatronageofeachsultangrewoutofthesepractices. Thethesishasshownhowthesepathwayshavebeenstrengthenedbyvariouskindsofpatronageintheareatothenorth,initiallythroughthebuildingofaDurugtank,thatsymbolicallyandliterallyirrigatedallofthegardensinthenorthandwest,includingtheBagh-i-Ibrahim. TheearlyDurugtankconnectedtoHusainShahWali’sDargahbywayofproximity,isconcludedinthisthesisandthefactthatitwasbuiltbyaSufisaintwasmeanttoshowthespiritualandpoliticalstrengthoftheSultanate.ThetanknotonlyprovidedamainsourceofwatertothecitybutalsoirrigatedthepublicgardensoftheSultanate.HusainShahWalihimselfoversawconstructionofalargecanalandtank,HusainSagar. ThecarefulanalysisofthiswiderpatronageandliteraturereviewledtoAminKhan’stownandcityonthemainroadtoBidar,tothenorthwestofGolconda,builtasacenterofpublicworks.ThethesislinkedtheSouthGateofthenecropolis,builtbyIbrahim,tothearchitectureofIbrahim’scloseadvisorandamir,byshowingthesoutherngateasaphysicallinktothenecropolisandtown,linkingittoalongdistanceprocessionalpathonthewaytoPatancheruandBidar.SpatialrulesforthedevelopmentofthenecropolisThethesismapsthepathwaysandshowsextraordinarycontinuityinthepathsandinthespatialrulesforthedevelopmentofthenecropolis.ThehypotheticalmeasurementsystemsuggestedhereissimilartothatofthenorthIndianSultanateandMughaltombs.AkeydifferenceisthattheQutbShahitombswerelaidoutinclose,yetnotalwaysaxial,relationshipswithoneanother.LikethenorthIndiantomb-gardens,Theywerelaidoutusingevengaznumbers(1,5,10,16,20gaz,etc.).Walks,rooms,wallsandwaterchannelshadsmaller,yetstillregular,gazdimensions(Figure40).

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SurveycourtesyAKTC2013.GazMeasurementanalysisbyJamesWescoatandAllisonJames2015.

Figure2NecropolisUpperTerrace;SultanQuliQutb'sTombComplex:Hypothesized

Measurements,EnclosureandWaterworks.Courtesy:AKTCCADMap(2013)

Byusingagazmeasurementsystem,whereagazlengthwasfoundtobe75cm,thethesisindicatedcontinuityinthelayoutofthepathways,startingwiththefirstking.Itshouldbequalifiedthatthisgazanalysisisprovisionalandwhileitappearstobesupportedbyfielddocumentation,wehavenotfoundanyhistoricalsourcestodate,andsothisanalysisandconclusionsbasedonithaveyettobeconfirmed. Thetomblayoutswerefoundtoemphasizeareastothesouthtoeast(thewiderpatronage),butthenecropoliswasalwaysatthecenteroftheseareas.Thedevelopmentsinthesouthandeaststrengthenedthenecropolisascenter.ThissetrulesforthelayoutofthenecropolisbythedescendantsofSultanQuli,whofollowedthesamemetricrules,onlychangingthemtoaccommodatespatialexperienceofthearchitecture,andterrain,asseenintheapproachtobothSultanIbrahimandSultanMuhammadQuliQutb’stombs.Religio-PoliticalSymbolismintheLayoutofthePathways

Draft -- 5 – April 26, 2015

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Significantspatialadjustmentsintheprocessionalwayswerediscoveredintheprocessofthisthesis.Theseadjustmentsreflectveryinterestingchangesinthereligiousandpoliticalsymbolismofeachsultan’spatronage;atonetimeemphasizingpublicworks,followedbySufishrinesandthenahistoryofreligio-politicalcombinations.StartingwithSultanQuliQutb,thelayoutofhistombwithentrancestothesouthandeastfacingGolcondaandtheroadtoandfromBidar,respectively,connectedthenecropolistothespacesofpoliticalandspiritualimportancefromthebeginning. TheresearchshowsthatthenextSultantofollow,Ibrahim,positionedhistombwiththedoorsinthesametwodirections,southandeast,therebystrengtheningthepaths.However,theresearchdeterminedthatIbrahimshiftedthepathswiththeadditionofhistombandtheSouthGate.Healsostrengthenedthepathsbybuildingaroundthem.Theresearchdeterminedthatthecontributionsofapublicgardentothewest(IbrahimBagh),theNayaQilatotheeast,andthePuranaPultotheeaststrengthenedthesepathways. AparticularlyinterestingconnectionmadethroughthisthesisistheestablishmentoftheHusainShahWaliDargah.AlthoughthehistoryofthedargahhasbeentiedtotheQutbShahidynastypoliticallyandspiritually,thephysicalplacementofthedargahhasnotpreviouslybeeninterpretedforitssymbolicsignificance.TheimportanceofmakingtheconnectionthedargahtothepathwaythatleadstoBidarandGolcondachangesthepolitico-spiritualsignificanceofthesepathwayswiththeintroductionoftheSufiSaint.Theidentificationofthispathalsobringstolightthehistoryofpolitico-spiritualcombinationswiththeSufisaintasasymbolofauthorityinthegovernment,ashewasmadeSuperintendentofPublicWorks. TheadditionofMuhammadQuliQutb’stombchangedthesymbolicrelationshipsofthepathwaysonceagain,butmaintainedtheaxestothesouthandeast.ThisallowedforthegrandentrancetobebuiltinfrontofMuhammadQuli’stombtotheeastasitopenedtothenewcityofHyderabad.NecropolisConnectionThisthesisfoundthatthefoundationsoftheN-SandE-WpathwaysweresostrongthatthenecropoliswasabletomaintainitssymbolicandspatialpowerevenwhentheurbancenterhadrelocatedtotheeastandbuiltthecityofHyderabad.ThethesisfoundthatduringMuhammadQuliQutb’sreign,theeasternpathwaylocallybetweenthefortandnecropolisandregionallywithBidarwasmaintainedovertime.Theseconnectionsweresostrongthatsubsequentsultanscontinuedtobuildonthenecropolis.MethodsIhavebeenabletodothisresearchthroughasetoffourinter-relatedmethodsofhistoricalgeographicanalysis,fromthelargerurbancontexttovisualandspatiallinkagestothe

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actuallayoutofthebuiltfuneraryspaces.ThehistoricalgeographicanalysisrevealedthewiderconnectionsoftheSultanateinrelationshiptothedevelopmentofthepathways.ThesevisualandspatialconnectionshelpedmetoplacemyselfinthelandscapeasIconnectedthearchitecturetothelandscapeprocessions.ThegazanalysissolidifiedtheassumptionsthattheSultansusedthesemethodsastheylaidoutthenecropolis.BibliographyAnnualReportsoftheArchaeologicalDepartmentofHisExaltedHighnesstheNizam'sDominions1914-1941.Alikhan,R.(1991).Hyderabad,400Years:1591-1991.ZenithServices.Barrett,D.E.(1958).PaintingoftheDeccan:XVI-XVIICentury.London.Faber&Faber.Bilgrami,S.A.A.(1927).LandmarksoftheDeccan:AComprehensiveGuidetotheArchaeologicalRemainsoftheCityandSuburbsofHyderabad.reprintedDelhi:ManasPublications.Burton-Page,J.(2008).IndianIslamicarchitecture:FormsandTypologies,SitesandMonuments(Vol.20).Leiden:Brill.Campbell,A.C.(1898).GlimpsesoftheNizam'sDominions.WilliamWatsonandCo.London,underthepatronageofHEHtheNizam'sGovt.Eaton,R.M.(2005).ASocialHistoryoftheDeccan,1300-1761:eightIndianlives(Vol.1).Cambridge:CambridgeUniversityPress.Eaton,R.M.(1973).TheCourtandtheDargahintheSeventeenthCenturyDeccan.IndianEconomic&SocialHistoryReview,10(1),50-63.Eaton,R.M.,&Wagoner,P.B.(2014).Power,Memory,Architecture.ContestedSitesonIndia'sDeccanPlateau,1300-1600.NewYork:OxfordUniversityPress.Faruqui,M.D.(2009).AtEmpire'sEnd:TheNizam,HyderabadandEighteenth-CenturyIndia.ModernAsianStudies,43(01),5-43.

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