Research Paper I FINALE PDF

RELEVANCE OF CEREMONIAL PRACTICES
ON THE MORPHOLOGY OF MADURAI

Mapping Texts onto geographical and Cultural Space
RESEARCH PAPER I
Submitted by
GURU PRASATH A
SPA/ AC / 842
Sem- III
A research paper submitted in partial fulfilment of the requirements For the Degree of
Master of Architecture in Architectural Conservation
School of Planning and Architecture, New Delhi

Department of Architectural Conservation
2019
Relevance Of Ceremonial Practices On The Morphology Of Madurai pg 2
CERTIFICATE
This is to certify that the research work titled

“Relevance of Ceremonial Practices on the Morphology of Madurai ”
is a bonafide work of Guru prasath. A, under my guidance, submitted as Sem III subject
for the award of “Degree of Master in Architecture – Architectural Conservation”
during the term of 2018 – 2020.
Ar. Anuradha Chaturvedi

External Examiner Associate Professor of Architectural Conservation
Guide/Head of the Department
SPA Delhi M.Arch-AC Research Paper I

DECLARATION
I, Guru prasath A, hereby declare that this research paper entitled “Relevance
of ceremonial practices on the morphology of Madurai” is the outcome of my
own research study undertaken under the guidance of Ar. Anuradha Chaturvedi,
Associate Professor at School of Planning and Architecture, New Delhi. It has not
previously formed the basis for the award of any degree, diploma, or certificate of
this Institute or of any other institute or university. I have duly acknowledged all the
sources used by me in the preparation of this research paper.
Date: 20.11.2019 Guru prasath A

Place: New Delhi M.Arch AC
SPA/ NS /AC /842

ACKNOWLEDGMENT
I dedicate this research paper to Thoongnagaram for inspiring me and strengthing

my emotional attachment.
I want to thank Ar. Anuradha Chaturvedi and Dr. Rima Hooja for the guidance and
in framing the scope of the research. I speacially thank both in persuading me to
question my thought process and directing my study through the research.
It is not enough to say thanks to Mrs. Jothi and Mr. Arivalagan( )

for making me feel home and made my research almost a primary study when I
doubted myself.
I’m indebted to the researchers and authors of my secondary resources for their
time invested and hard work which relieved me of tedious mapping exercise and
to shape my paper.
Guru prasath A

CONTENTS
Certificate
Declaration
Acknowledgment
List of Figures and Appendix
Introduction
Rationale for the study
Aim
Objectives
Scope Limitations
Research Questions
Methodology
Literature Review: Morphological Evolution of Madurai through time

Mapping of Festivities
Analysis of Morphology
Conclusion
Extended scope of the Study
Bibliography
Glossary
Appendix

List of Figures
Illus1: India with Sea levels in ancient periods.
Source: http://ancientvoice.wikidot.com/article:kumari-kandam
Illus2: Andal’s poetic reference to the Krishna as her world

Illus3: Poetic analogy of the City and the Lotus
Illus4a: Madurai City Extent around 6th century
Source: Planning for Historic Cities: A Case Study of the Historic City Area of Madurai
Illus4b: Madurai City in 14th Century

Illus5: Abstract plans of Nandyavarta and Sarvatobhadra

Source: Dutt, B. B (1925). Town Planning in Ancient India
Illus6: Sarvatobhadra Scheme

Source: Dutt, B. B (1925). Town Planning in Ancient India
Illus7: Madurai during the Nayaks

Illus8: Madurai- The Advent of British

Illus9: Growth of Madurai in 20th century

Illus11a: Chittrai Thiruvizha: Procession within the core

Illus11b: Chittrai Thiruvizha: KallaAzhagar
Illus12: Vaikasi Visagam and Brahmotsavam
Illus 13: Aadi Mulai Kattu
Illus14: Aavani Moolam
Illus 15: Purattasi: Ainthu Garuda Sevai
Illus 16: Karthigai Asuravadham
Illus 17: Margazhi Maha Utsavam
Illus 18: Thai Theppam
Illus 19: Masi Therottam
Illus 20: Typical Cross section of Madurai
Illus 21: Visual Barriers
Illus 22: Special Street Nodes
Appendix
Appendix 1: Festivities connected with the core of Madurai

Appendix 2: Reference Maps for Analysis of Morphology
Appendix 3: Annotated Bibliography( Extended references)

RELEVANCE OF CEREMONIAL PRACTICES ON THE MORPHOLOGY OF MADURAI

Mapping Texts onto geographical and Cultural Space
INTRODUCTION:
”One can say that the city itself is the collective memory of its people, and like memory it is associated with
objects and places. The city is the locus of the collective memory.”
– Aldo Rossi1
A city dwells predominantly on people that make it. The survival of cities depends on its consistency
in satisfying the inevitable seeking of the people. We would like to define our Sense of place from
personal experiences, social interactions, and identities. We would like to shape our cities so as to
shape ourselves. Festivities and ceremonies are collective associations that excite people. These
long term associations determine how the cities evolve and sustain through time.
Madurai is such a city that has politically thrived for more than two millennia as capital to the
Pandyas, Kalabhras and Nayaks and have also held a significant role in development of Tamil
literature through three Sangams.
Thanks to time, there have been transformation in the stages of urbanisation and ceremonies taking
paths in different tangential directions. Considering the tendency to maintain a close relationship
between cultural associations such as legends, ancient planning principles, ceremonies and rituals
at large scale and city form, Madurai is considered be one of the few planned cities in India which
maintains pre-colonial traditions of cultural pluralism continue to flourish along with the layers of
history and heritage resources.
Rationale for the study:

The research shall be based mainly on the Madurai’s historic core, a flourishing economic
centre is undergoing a rapid change and modification. With the ever increasing size of city, the
significance of the core as a diverse cultural locus might be affected. The intent is to find the
relevance of points of interest in the form of ceremonies and their associated routes which not
only link the spatial configuration of the core but also enhance the core’s significance.
Aim:
The aim of this research paper is to examine the evolution of Madurai’s core with legends and
cultural implications; deduce the relevance of the ceremonial practices in and around Madurai on
the city’s morphology. The research shall also focus on the appropriateness of urban components
and physical manifestations in generously shaping these ceremonial practices.
1SPA DelhiRossi, Aldo(1984).Architecture of the City-English republish,MIT Press

M.Arch-AC Research Paper I
Objectives :
• To understand the outcome of linguistic-political stronghold and cultural phenomenon on
the evolution of Madurai city form.
• To examine the applicability of ancient planning principles from Mayamatam, and Manasara
and derive the appropriate diagramming of Madurai’s core.
• To understand the routine functioning of the circulation systems and establish a close-
relation of sacred transformation during the ceremonies.
• To identify the collective memories of ceremonies inducted in the form of physical
manifestations and to establish the significance of ceremonial practices on the morphology
• To find balance between the resilience of physical manifestations serving the ceremonies
and their transformations; To strategize a framework that will both preserve the identified
heritage significance and satisfy the requirements of the future.
Scope:
• The study will help in understanding the distinctive factors namely linguistic -political
stronghold and cultural beliefs that had influenced the making of Madurai. The expected
outcome is establishing the significance of Urban landscape components intertwined with
the cultural phenomenon for its sustenance through time.
Limitation:
• The research paper relies on secondary sources in identifying and analysing the impact of
ceremonial practices introduced during the medieval times. The neighbourhood pattern of
expansion and the street configuration has been analysed in detail to get relevance of the
ceremonial practices. The research can extend with the detailed study of other significant
components of urban landscape namely heritage resources, intangible arts, community
mapping and shall culminate in interesting inferences. Also, the transformations of the
ceremonies over time is challenging because of its intangibility and further examination
through multidimensional may not be mapped and inferred upon.
Research Questions:
• Is Urban Landscape of Madurai more than just rectilinear-concentric network systems?
• In what way the ancient planning principles have influenced the making of Madurai? And
are they relevant today?
• How was the relationship between the sacred diagramming with the secular landscape of
Madurai established during the Nayak’s time?
• What are the ceremonial practices that excites the people who make the city?
• What makes the collective memory of the people influence the temporal functioning of
Madurai

METHODOLOGY
RESEARCH QUESTIONS
FORMULATION OF AIMS AND

OBJECTIVES OF RESEARCH
FINDING RELEVANT RESOURCES Annotated Bibliography
FRAMING THE SCOPE AND ASPECTS STUDIED

LIMITATIONS • Political and cultural influences on the
evolution of Madurai
• Ceremonial practices impacting the
functioning of Madurai
• Linguistic stronghold of Tamil Sangams
LITERATURE REVIEW
Annual Festivities that begin and end at

MAPPING OF FESTIVITIES the core of madurai
• Correlation of festivities and streets

ANALYSIS OF MORPHOLOGY • Evident Morphological aspects
CONCLUSION
EXTENDED SCOPE OF THE RESEARCH

LITERATURE REVIEW
MORPHOLOGICAL EVOLUTION OF MADURAI THROUGH TIME
Tamil Sangam:
Madurai has been a great centre of south Indian culture and civilization over two millennia.
It is one of the few cities in the Indian Subcontinent to have a continuous history tracing back to
prehistoric times (roughly 6th century B.C.)2 Ancient Tamil literature speaks of three Tamil Sangam.
Madurai is ortho-genetic in nature which carry forward systematic and reflective dimensions
of an old culture. These are the cities of great tradition which translates the folk city into the
urban world. Here the people who make up the pre-civilized folk more or less share a common
culture which remains the matrix for the urban culture which develops from it.(Carter,1995) In
the background of linguistic evidences, it is claimed that First Tamil Sangam existed for 4400 years
under 89 kings at then-Madurai and 4449 poets composed Second Tamil Sangam which existed
for 3750 years under 59 kings at Kapatapuram. The third Tamil Sangam existed for 1850 years.
First two Sangams at Then Madurai and Kapatapuram were devoured by the sea during
Tsunami catastrophes and the third academy was established at Madurai.(Illus 1) Enough literary
evidences confirm the third Sangam at present day geographic Madurai.(Sastri,1955)
Pandyas:
The Pandyan rulers are celebrated as having
been great patrons of art and learning. Under their
patronage, the Madurai Tamil Sangam seems to have
attracted the best scholars of the South. In the poems
of the Sangam anthologies, Tamil as a language had
reached maturity and begun to serve as a powerful and
elegant medium of literary expression.
Several instances from the Stalapurana of Madurai,

gives different versions of legends on how Madurai got
its name and how an urban landscape emerges. Most
widely known legend is Siva’s wedding to Meenakshi
who had taken birth in Madurai as the Pandyan
princess. Poet ThirumangaiAlvar describes Madurai as
Kudalur (Meaning-Village formed by joining) a place
where avatar of Krishna fought seven bulls to win
Pinnai. Later Andal used Kudal to refer to a series of
Illus 1: India with Sea levels in ancient periods.
circles which she drew to predict her martial union with
Krishna (Illus2)and to refer to Vishnu as the beautiful
lord of Kudal who dwells in the temple in Madurai.
Thiruvilayadal puranam(Sacred Games of Siva)effectively maps Madurai’s religious landscape onto
the spatial terrain of the city itself, so that its defining topography comes to be seen as shaped by
Śiva’s sacred play.(Fisher,2017)
2 The recent archaeological evidences of stage5 excavations at Keezhadi (about 12 km from present day
Madurai), was undertaken by Tamilnadu State Archaeological Department.
Meenakshi Amman
Temple Significance of Madurai’s boundary is outlined
in the account of Kannaki and Kovalan’s arrival at
Madurai in Silapadikgaram. A city of humungous walls
surprising a newcomer from its visibility beyond the
river. A palatial nucleus is suggested as petals-of-a-lotus
KudalAzhagar Temple
analogy. (Illus 3) There were four broad streets around
the royal quarters, inhabited by ministers, merchants,
Brahmins, and various royal servants. (Illus 4a)
Illus2: Andal’s poetic reference to the Krishna
as her world
With times, even after the Pandyas, Madurai has
continued as the capital of Kalabhras for four centuries
more. Three of the five epics of Tamil literature
(Aimperumkappiyankal) were written during the Kalabhra
period. Very little of which is interpreted and preserved
giving less idea about Tamil history. This period is
generally known as the “ Dark Ages” to indicate the
non availability of any interpreted historical details of
the period. Therefore, Madurai has had a continuous
history as a political capital for the next four
Illus3: Poetic analogy of the City and the Lotus centuries as the city grew accommodating temporary
Islamic settlements from Khilji invasion.(Illus 4b)
Circa 6th Century 1350 AD
ISLAMIC
SETTLEMENTS
Illus4a: Madurai City Extent around 6th century Illus4b: Madurai City in 14th Century

Nayaks:
Nayakkan established their reign in Madurai after being the chieftains of the Vijayanagara
Kings. The Nayaks immediately set themselves to strengthen the capital and improve the
administration of their dominions. In distinction from a city being planned from scratch, Madurai
was already established with the temple as the nucleus. Hence, the Nayaks had planned for nagars
and veedhisaround the temple. One of the methods of town expansion as illustrated in Mayamata,
is to pull down the old walls and fill up the existing ditches. In this case it was a general practice
to convert old walls and moat into a second series of streets.(Dutt, 1956) Pandyan ramparts were
demolished and ditches were filled. Replacing the old ramparts were newly extended wards and
an extensive double-walled fortress defended by 72 bastions and channels from the upper waters
of the Vaigai to water the country, founding villages in the tracts commanded by them.(Madura-
Madras District Gazetteer,1906) The Nayak palaces occupied about one-fifth the city’s area
delineating Nayaks desire for power and patronage towards art and architecture.3 The notable
Vedic scholars of the court of Nayaks knew silpa sastras and puranic stories and they guided
the sculptors and masons for carving, erecting the images of deities, demons and animals in the
mandapams at temples.(Chandra C.2006)
Town Planning Principles adopted by Nayaks:

Madurai was mostly reconstructed in the
16-17th century by the Nayaks. Madurai is designed
according to the Rajdhani scheming as described
in Manasara ShilpaSashtra, and has the fivefold
concentric rectangular formation with Meenakshi
Amman Temple as nucleus. D.B. Dutt suggests a
concentric hierarchy applicable for town layout.
Illus5: Abstract plans of Nandyavarta Sarvatobhadra scheme clearly calls for a temple in
and Sarvatobhadra
the central Brahmasthana while Nandyavarta is vague
but establishes a co-relation of social status with the angular zoning. Both the schemes include
Both schemes include streets which circumscribe the Brahmasthana, the Nandyavarta with a more
interesting geometry that has a suggestion of movement in it. (Illus 5). Present day Madurai core
can be considered as a typical city reflecting the ideal Sarvatobhadra concept.(Illus 6)
Terminology of streets:
Nayaks elaborate vision established the concentric streets as an expression of city’s geometric
image and Meenakshi Amman temple Gopura additions rising up above the fort wall formed the
city identity. The newly planned nagars were again subdivided into a network of narrower and
smaller streets into building blocks. Their planning was regulated by requirements of business
which the residents of any nagar caried on. Every nagar and veedhi was set apart for a caste or
trade guilt of note which enjoyed an autonomy of its own. It is a common practice to name
nagars and veedhis after the caste names. Streets often exist around a temple, with a directional
prefix name along their full length. Major temples in cities such as Kanchipuram, Suchindram
3 In this period, temples became very elaborate both in structure and organization; even old temples were
amplified by the addition of pillared halls( of Vijayanagara style), pavilions and other subordinate structures.
(Sastri,1955, pg462)
Illus6: Sarvatobhadra Scheme
1700 AD
Illus7: Madurai During the Nayaks

and Srirangam have such street named after the temple and run along their full length and it is
still in practice. They are associated with religious car-festivals. In case of Madurai, the four main
concentric streets in expanding order around the temple were named as Aadi veedhi, Chittrai veedhi ,
Avani-Moola veedhi and Masi veedhi. These streets were named after months of Tamil calendar. Each
street is attributed to different ceremonial processions of the deities of the central temple. Veli
veedhi existed outside the fort wall consisting of Chattram for travellers and passer by. There were
innumerable sub-castes and the inhabitants had their own specific profession and on the basis of
their occupation and castes. Some of the still that still exist are as follows (K. Devaraj,2000) `
1. Chittrakarrar theru (painter’s street)
2. Pachcharisikarar theru (raw rice seller’s street)
3. Pookarar theru (flower vendor’s street)
4. Valaiyalkarar theru (bangle seller’s street)
5. Chunnambukarar theru (limestone seller’s street)
6. Ezhuttanikarar theru (manuscript writer’s street)
Revival of Festivities by the Nayaks:

The Nayak kings revived the traditional festivals relating to Hindu puranas of the temples
such as Chithirai Thiruvila, Vaikasi Visakam, , Adi puram, Avani vasantham, Puratasi Navarathri, ,
Karthigai theepam, Markali Vaikarai, , Thai Poosam, Pankuni Uthiram and other festivals related to
Thiruvilayadal puranam. Besides these annual festivals, which fall on every month of Tamil calendar,
with the total of 12 festivals, there were special celebrations of Ekadesi, Karthikai, Piradosham,
Ammavasi (new moon day) and Pournami (full moon day). In order to perform regular poojas,
endowments were made by kings and chieftains of the Nayak period.
In order to perform rituals and celebrate festivals, the Nayaks expanded temples and
constructed mandapams as a physical manifestation to commemorate their dedication and service
to God. The intention of constructing Pudhumandapam was to celebrate the Avani moola festival. It
was a common practice among the Nayak kings and Queen Mangammal to construct Chattrams,
inns and mandapams in order to promote pilgrimage and to provide free food (Annadhanam) to
devotees.
During each monthly festival, the procession of deities arranged on the main streets of the
temples are called Thiruveethi Ula. The deities are decorated and are taken in different vahanason
each day of the festival, in order to give darshan to all the people. Thus, the cultural activities are
not confined within the temples but extend out to the streets of the city. Various processions in
the concentric streets of the city bounds and beyond are illustrated in Illus. Chittrai Thiruvizha
and the Theppam festival are the two festivals that differ from other ceremonies. These festival
break the usual concentric procession and have processions that start and continue beyond the
Nayak’s city bounds. Chittrai Thiruvizha takes place both with the city and on the banks of R. Vaigai
through a procession starting far off from Madurai. It is viewed as a festivity that was induced for
the unity of Saivaites and Vaishnavites.(Chittraiveedhikaaran, 2013) Mariamman theppakulam and a
mandapam at its centre was constructed to celebrate theppam (float festival).
Advent of the British:

With the beginning of the Colonial rule, the fort walls of Nayak’s Madurai were demolished
in 1840 to fill up the moats. One of main reasons being better administration and governance,
other major impacts were of industrialisation, the rapid expansion of roadways and rail routes.
Ever since the construction of Albert Victor Bridge and First war of Indian Independence, the
city extended beyond R.Vaigai to the North along the established processional route of Azhagar
and urbanised smaller settlements on the other side of the river.(Illus 8) Though new festivity
additions were not formulated by the British, the instituted ones were not affected and continued
the same way. Since the Colonial times, the urban footprint of the increased multi-fold without
the influence of cultural/ religious festivity. The phenomenal urban growth of Madurai since the
1980s has covered more than 51sq.km but has still left the core not only as a cultural territory but
also a business headquarters. Also this urbanisation phenomenon brought about the distinction
of North as the new city and south remains as the old city.(Illus 9)
1850s AD
Demolition of Fort Wall (1840)

Railway Line(1857)
Albert Victor Bridge(1888)
Illus8: Madurai- The Advent of British
New City
Heritage
core
Old city
Illus9: Growth of Madurai in 20th century

Relevance Of Ceremonial Practices On The Morphology Of Madurai pg10
MAPPING OF THE FESTIVITIES

It is utmost important to map the festivities of Madurai. They are not confined to the
built space, rather extend onto the streets of the city encompassing the cityscape as a cultural
geography. The festivals and ceremonies occurring in every month has been mapped to find their
connection established onto the urban area. The political influence of Nayaks is spread over a
larger cultural context in such a way that the festivals of Madurai are celebrated in the temples
of settlements in the region defined by Nayak rule. The mapping is limited to the processions of
ceremonies and festivals that are appropriate to begin and to end at the core of Madurai.( Collated
Illustration Attached as Appendix 1).
Chittrai Thiruvizha
Chittrai Thiruvizha (Chittrai -first month of Tamil Calendar) is the most widely known
celebration of Madurai drawing over 25 lakh people in to the city from all over Tamilnadu. The
ceremonial practices within the planned city of Nayaks takes places in the form of processions
in the concentric streets named after the Tamil months. In Chittrai (April,May) the ceremonial
tradition not only reaches a high point within the city but also breaks the usual to start beyond the
bounds of the city.
Chittrai festival is a 12day events involving two traditions, the celestial wedding of Meenakshi-
Sundareshwarar and Kallazhagar ezhuntharulal (Journey from Azhagar kovil- one of the sacred Vaishnava
Shrines). These over time have become ‘Chitrai Festival’, fused collectively as the Wedding festival,
follwed by the coronation of Meenakshi as the ruler of the city (Next 8months). It is a collective
belief that Meenakshi’s brother, Kallazhagar was invited for the wedding. Lord Kallazhagar meets
his devotees on his way to attend the wedding. On reaching the Northern bank of R. Vaigai, He
comes to know that the wedding is over. Though he is late, he refuses to meet the newly wed
couple but offers the wedding gifts and addresses the devotees gathered there. After an overnight
stay at Veeraraghava Perumal Temple at Vandiyur, he begins his return journey to Azhagar kovil.
Chittrai festival is such a festival that all four concentric streets irrespective of the names from the
Tamil calendar.
The procession of Kallazhagar is decelerated by numerous settlements on the way. The
devotees beyond the constraints of religion and caste adorn the procession. Each community
from the settlements falling along the processional route gets an opportunity to invite the deity
into various physical manifestations such as temples, andhai and Seva-Mandapams etc., And serve
the procession. Not only the city but the ceremonial route beyond the city bounds transform
the mundane functioning of the city into a cultural geography. The 23km long procession takes
places only for 2-3 days in the month of Chitrai.The movement of Deities on various vahanas and
the 8th day procession on the Ther followed by Azhagar’s procession marks the largest and widest
ceremonial procession of the City(Illus11a,b).
Vaikasi Visagam
The processional deities of Siva and Meenakshi are installed in Pudumandapam, then the eastward
extension into the city fabric. Pudhumandapam is known for the its commercial activity providing
space for text book stalls, metal works and numerous tailoring shops. The energy of occupants
and the frequent shoppers is interrupted for ten days in recognition of a sacred claim to this
space. The deities leave Pudhumandapam at sunset and are taken in procession along Chittrai Veedhi
immediate to the temple precinct.
Illus11: Chittrai Thiruvizha Procession Illus11b: Illus12: Vaikasi Visagam and

within the core Chittrai Thiruvizha : KallaAzhagar Brahmotsavam
procession to the R. Vaigai bank
The fourteen day annual Brahmotsavam is the most prominent festival of Koodal Azhagar who
resides within the core. On the fourteen day, Perumal Urchavar is taken on a procession to a sacred
tank that falls on the West central axis of the city’s core. It is made sure that the sacred tank is filled
to float the deity in procession to the Mandapam in the centre.(Illus 12)
Aani: Mohideen Dargah Sandhakoodu

Sandhakoodu is prevalent in South India as a commemoration of Islamic saint during which
people of Madurai garther in larger numbers along Chinnakadai theru and South Marret Veedhi
to witness anointment of Saint Mohinudeen Abdul Kadhir’s tomb with sandalwood glue. It is a
common belief amongst the residents of Madurai that the crucial rituals remain the same but the
celebration has become a common fair with time.
Aadi: Mulai Kattu

Aadi mulai kattu is dedicated to Meenakshi Amman when huge masses of people gather
and take part in procession of goddess Meenakshi along Aadi veedhi, within the temple precinct.
The rituals of this month include processions and ritual offerings of sprouted gram plants in
large amounts to the local goddesses namely MariAmman, denote the beginning of rainy/ flooding
season.(Illus 13)
Aavani Moolam
After four months of Meenakshi’s crown in Chittrai over Madurai, Sundereswar joins
the sacred ruling of the city after her coronation in Chittrai. The procession after coronation
ceremony follows Avanimoola Street. Also, Puttukku mann sumandha leelai the enactment of Siva’s
thiruvilayadal( Sacred game) in build an earthern bund over R.Vaigai is witness by devotees at
Puttuthoppu mandapam. (Illus 14)
Purattassi: Ainthu Gruda Sevai & Navarathri

Periyazhwar , in his Sangam texts, has exclaimed that it is worth a crore to witness Vishnu
on his Garuda Vahana.(Chittraiveedhikaaran,2013) Vishnus namely Koodal Azhagar, Vihuha
Illus 13: Aadi Mulai Kattu Illus14: Aavani Moolam Illus 15: Purattasi: Ainthu Garuda Sevai
SundararajaPerumal, Veera raghava Perumal, Krishna Peruman and MadhanGopalaSwamy meet at the
junction of Koodal Azhagar perumal Temple. Ainthu Garuda Sevai (The procession of 5 Garudas)
goes around the Masi streets of Koodal Azhagar temple, pause at the junction of S. Masi and West
Masi Street to address the devotees. The procession takes place along Masi Street before the
Garuda Vahanas return to their respective temples. (Illus 15)
The During Navarathri, the deities of temples stay within as the temples with Navagrahas are
flooded by devotees. The celebration of celestial ceremony of Navarathi (‘nine-night’) starts with
the beautifully dressed Golus(miniature toy sculptures) installed in a decorated manner within the
temple premises for devotees to witness the festival.
Aippasi Unjal attam and Kolattam

In Aippasi, Meenakshi Amman assumes the form of a little girl of Pandyan kind. Unjal
Aattam (Swing festival) is celebrated for about 10days within the temple in specially designated
Unjal Mandapam. The streets of Chittrai is filled with little girls dressed as Meenakshi and perform
various cultural activities specially Kolattam.4
Karthigai Deepam and Asuravadham

It is in the month of Karthigai, Lord Murugan(son of Siva and Meenakshi) defeats the king
of Asura and attains victory. The month of Karthigai is known for Therottam(Temple car festival)
at Thiruparankundram(one of the 6 abodes of Murugan). It is celebrated in the smaller temple of
Thandayudhapani(Other name of Murugan). The temple deity is known as the saviour of the realm
of gods and stands on the junction of Masi Streets. (Illus 16)
Karthigai is also known as the festival of light and is celebrated beyond all religious constraints
by lighting all homes, street fronts and religious centres of worship with earthern lamps and
lanterns.
4 Kolattam is a fold dance tradition translatas as Stick dance. The dance tradition prevaent in Andra
Pradesh, is performed in groups with rhythmic repetition of steps and music produced by tapping of sticks
held in hand.
Illus 16: Karthigai Asuravadham Illus 17: Margazhi Maha Utsavam
Margazhi Maha Utsavam

Marghazi month features Bhakti moment enacted in various ways. The temples are filled with
devotees for music assemblies and performances. Meenakshi form is installed in Pudhumandapam,
and is taken rounds in the evenings along Chittrai veedhi. Alsi, there is a single circumambulation
path established along Veli veedhis, the path that used to be outside the city walls. This denotes that
the goddess has completed her reign of eight months and she hands it over to Siva. (Illus 18)
Thai theppam
Thai Theppam festival was introduced to commemorate King Thirumalaya Nayaka. A huge
temple tank almost equivalent to the foot print of Meenakshi Amman temple was dug to build
the temple. A Mandapam was constructed and the tank was named after the goddess protecting
th water body as MariAmman Theppakulam. The festival celebrated after Pongal( Harvest festival
of Tamil people) is known as Thai theppam( Float festival of Thai Month). The boundaries of
rectilinear circumambulation is breached as the Theppam festival involves the procession of the
deities from Meenakshi Amman temple beyond the city limits towards the east into the Temples
tank. (Illus 18)
Masi Therottam
Masi Therottam is the most awaited festival after Chittrai festival. It is celebrated as a usual
temple procession of Siva and Meenakshi together on Ther. Over a lakh and half people gather in
Masi Veedhis so as to not miss the occasion of witnessing Meenakshi and Siva on the grand Ther
taller than the buildings on either side of the streets. (Illus 19)
Panguni Uththiram Festival

The festival provides an opportuniy to welcome the summer by celebrating ‘Kodai
Vasantham’ (summer spring). The Pournami (Full moon days) of this month are considered highly
auspicious and is marked by the wedding ceremony of Lord Murugan with Deivaanai and Aandal
with Azhagar(Incarnation of Vishnu).

Illus 18: Thai Theppam Illus 19: Masi Therottam
ANALYSIS OF MORPHOLOGY
The morphological evolution of Madurai is understood with the influence of linguistic stronghold,
political influence on culture(vice-versa) and ceremonial practices impacting the functioning of
Madurai. The festivities have defined and modified the functioning of Madurai through time. The
mapping of these ceremonies onto the evolved landscape of Madurai’s core asserts partly that
the continuity of these practices have guided the people of Madurai to retain the planning of
Nayak’s time. It is crucial to collate the mapped festivities with the evident communal attributes
and aspects of spatial configuration.
Spatial Configuration Evident Communal Attributes

Built to Street relationship Growth of Community neighbourhoods
Street Orientation Classification of Streets

Urban growth Monitor Religious centres
Spatial Structure of the city Special Street Nodes
Spatial configuration
Built to Street Relationship

Meenakshi Amman temple is clearly the nucleus of the city and all the major streets and
activity revolve around the cultural centre of the city. A typical Cross section of the city (East-
West Axis) suggests equally distributed streets on either side of Meenakshi Amman temple.
The built space to street stratification is such that the building heights of the inner most belt(i.e
between Chittrai and Avani Moola street) will be the lowest, and none of the built shall be as high
as the temple Gopura and so on. This regulation was setup so that the temple stands tall and is
visible from very far. Though in present day the scenario does not seem to exist(Illus 20) but it is
practically possible to apply a regulation on the building height with respect to street stratification.
Illus 20: Typical Cross Section of Madurai
Street Orientation
Meenakshi Amman Templ and Koodal Azhagar temples were planned and expanded at
an cuch an to make the most out of the Sun’s rays. These temples act as reference points to
majority of the streets. As described in the sacred texts of Mayamata, streets normal to religious
centres form the Main streets defining the axis of the city. The larger veedhis that the main
corridors of the city, have their own character. For example, Masi Street deviates from the usual
alignment to accomodate not only the cultural activity but also the overlap of commercial activity.
(Appendix 2A).
Urban Growth
A satellite imagery of present day Madurai shall be taken as case example of density in
historic core of a city. It can be inferred from comparative analysis of characterization of the
urban growth patterns between 1991-2014 (using multi- temporal and multi- spectral satellite
data) that the growth at the core is relatively slow in comparison with the urban fringe. (Appendix
2B) Open space including the major processional streets reveal that the core of the city is almost
saturated.(Appendix 2C). It is interesting to note a layering of commercial establishments listed
on google results in concentration of commerce along the transport corridor on the West, Axial
connection to the temples and the along the wiser streets.( Appendix 2D). The overall unoccupied
open space is alarmingly less leaving little to develop. Hence, effective brown field development
is the only option available to accommodate newer functions into the core without impacting the
tangible heritage resources of the city.
Spatial Structure of Madurai.

It can be inferred from mapping of visual barriers and the permeability along the concentric
streets that the barriers are perceived stronger at wider cross sections with traffic but less at
intimate alleys of interaction.(Appendix 2E). (Illus 21)
Illus 21: Visual Barriers

It is relevant to take a case example of Madurai’s spatial network analysis, ‘Thinking Spatial
networks today: the Vastu Sastra way’. Spatial model of present day Madurai (Fig 1) shows the
The historic city core is still an integral part of the whole spatial structure of the city. Spatial
accessibility analysis illustrates South and East Masi Street are well chosen for global movement
. The reasons being wider street sections that can accommodate therottam as well as the thriving
ommercial activity. These streets while keeping heavy traffic flow away from the main temple
precinct.(Appendix 2 F).
Community neighbourhoods
The community neighbourhoods (nagars) have grown organically within major streets of
the planned geometry and only some have extended beyond the strong layouts. It is a resultant
of dominance of communities associated with the royal family and Meenakshi Amman temple.
(Appendix 2G)
Religious Centres
The Hindu Temples are spread out such that every 6 streets have a common temple. Most
of these temples represent communal deities. The Mosques are on the periphery denoting that
they were built during the seige of Madurai in the 14th century. Jain temples had transformed into
hindu temples and Buddhism continue to exist as Sabhas.( Appendix 2H)
Street classification
The concentric street are dominant so as to accommodate temporal activity and the
festivity. The core business streets are on the cardinal axes and the major road formed often
British Colonisation. Community prevalence seems to diminish as people migrate in and out.
(Appendix 2I)
Special Street Nodes:

Masi streets are known for Therootam during Chittrai and Masi. These streets were planned
to be wider and organic inorder to accommodate huge Thers and the people. For the humongous
size and proportion, Ther needs people in large amounts to move along the streets. It is also a
tiring task to make the thers turn. There were streets specially planned and laid that tangentially
extend from the Masi veedhi. These streets were shorter in cross sections as they would not take
the ther but in turn take people who are pulling the ther to the very corner of Masi veedhi. These
streets were called vadampokki theru.
DHI
ASI VEE
WEST M
Vadam Pokki Theru SOUTH MASI VEEDHI
Illus 22: Special Street Nodes

CONCLUSION:
It is comprehensible that the Hindu ideal city planning principles and concepts were
applied for the revival of Madurai. It can also be inferred that the arrangement of the city to
have synchronized with new social reorganization by the Nayaks. It is locally accepted by people
of Madurai, that it was also based on the cosmology,. It must have been driven by the motive to
tie-up the prestige of the royals and the temple.
In order to provide opportunity to all sections of the society, to have seek the blessings
of God, the Nayak rulers arranged the temple festivals on a massive scale with extravagance and
observed the tradition of the procession of deities, outside the streets of the temples.
The celebration of processional rituals of festivity is significant enough to turn the static
form of the built form of Madurai into a dynamic, social socially active fabric. The idea of
introducing processional rituals influenced the spatial configuration of the city back then, and are
influenced by various aspects of the spatial structure and activities which is a necessity today
This research study undertook street networks as one of the spatial aspects that play a
significant role in the relationship between processional rituals and urban form in general.
The processional routes were introduced with the new spatial organisation of the city by
the Nayaks but was less interfered by the British. The ceremonies still continue to be as dynamic as
they were introoduced. It can be inferred that both the festivities and the planning of Madurai are
closely associated, even though times have been changing and newer generation of people accept
the way city was made. Hence, it is the inhabitants who define our sense of place from personal
experiences, social interactions, and cultural associations. Festivities and ceremonies are collective
associations that made people believe in Madurai and these long term associations determined
how the Madurai evolve and sustain through time.

BIBLIOGRAPHY:
• Carter, Harold. (1995). The Study of Urban Geography. London ; New York: Edward Arnold;
Co-published by Halsted Press
• Fisher, E. (2017). The Language Games of Śiva: Mapping Text and Space in Public Religious Culture.
In Hindu Pluralism: Religion and the Public Sphere in Early Modern South India (pp. 137-182).
Oakland, California: University of California Press. Retrieved from http://www.jstor.org/
stable/10.1525/j.ctt1pq345d.9
• Dutt, B. B (1925). Town Planning in Ancient India; Calcutta, Thacker, Spink & Co.,
• Francis, W (1906). Madura: Madras District Gazetteers Vol 1. Madras(Chennai): Government
Press
• C. Chandra(2006). The Cultural History of the Nayaks of Madurai. Madurai, MK University.
• K. Devaraj,(2000) Madurai Nagar Therruppeyarkal (in Tamil), Madurai, 2000, pg 8.
• Chittraiveedikkaran(2013). Madurai Varalaru (Madurai History); Madurai, Green Walk
Publications.
Annotated bibliography is attached in the form of Annotated reference that had helped me in
understanding the history of Madurai.

GLOSSARY
Aimperumkaapiyankal – great five epics of Tamil Sangam; See Sangam

Ainthu Garuda Sevai - the procession of five Garudas. See Garuda.
Ammavasi - new moon day
Annadhanam – free offering of food
Azhagar- locally referred as Incarnation of Vishnu. Also pronounced as Alagar
Chattrams - choultries
Golus - miniature toy sculptures)
Garuda – eagle; Vehicle of Lord Vishnu.
Gopura – a Dravidian temple feature; Entrance gateway to temples.
Kudalur - village formed by joining
Manasara -
Mandhai - common ground of a village
Mayamatam -
Navagraha - nine celestial bodies of universe
Navarathi – nine nights, Festival of Navagrahas
Murugan – second son of Siva and Meenakshi
Nagars – wards
Pongal - harvest festival of Tamil people celebrated annually in January
Pournami - full moon days
Sangam - A gathering; Here, Literary society for development of Tamil
Shilpa sastra -
Stalapuranas - Ancient texts of a location; History of a town
Thandayudhapani – Another name of Murugan; See Muruga.
Ther – charriot; Temple car
Therottam - charriot festival
Thiruveethi Ula - Procession on the sacred street
Thiruvizha - festival
Thiruvilayadal puranam - sacred Games of Siva
Theppam - float
Theppakulam – sacred tank dedicated for float festivals
Unjal – swing
Vahana - mount for the deity; Temple car
Vasantham - spring
Veedhi - street

APPENDIX

Relevance Of Ceremonial Practices On The Morphology Of Madurai pgA
APPENDIX 2 A
STREET ORIENTATION
Street along North-South Axis

Streets along East West Axis
Streets normal to the Religious entrances

Relevance Of Ceremonial Practices On The Morphology Of Madurai pg B
APPENDIX 2 B
URBAN GROWTH MONITORING

Relevance Of Ceremonial Practices On The Morphology Of Madurai pgC
APPENDIX 2 C
BUILT IN RELATION WITH THE OPEN

Relevance Of Ceremonial Practices On The Morphology Of Madurai pgD
APPENDIX 2 D
Google maps listing of commerce shows

cocentrated shops and business centres along
the arterial roads.

Relevance Of Ceremonial Practices On The Morphology Of Madurai pgE
APPENDIX 2 E
MAPPING THE VISUAL BARRIER

Relevance Of Ceremonial Practices On The Morphology Of Madurai pg F
APPENDIX 2 F
SPATIAL STRUCTURE OF MADURAI
Spatial accessibility analysis, present day Madurai
Multi-scale analysis, Madurai

Source: Das, P, Rampuria, P(2011). Thinking Spatial Networks today: The ‘Vastu Shastra’ Way.Proceedings of the 10th International
Space Syntax Symposium, London.
Relevance Of Ceremonial Practices On The Morphology Of Madurai pgG
APPENDIX 2 G
COMMUNITY NEIGHBOURHOOD SPREAD

Relevance Of Ceremonial Practices On The Morphology Of Madurai pgH
APPENDIX 2 H
RELIGIOUS CENTRES
RELIGIOUS
Hindu
Islamic
Christian
Jaina /Buddhism

Relevance Of Ceremonial Practices On The Morphology Of Madurai pg I
APPENDIX 2 I

Relevance Of Ceremonial Practices On The Morphology Of Madurai pgJ
ANNOTATED BIBLIOGRAPHY :
Books:
• Aiyyar, R. Sathyanatha(1991). History of the Nayaks of Madura; Madras, Asian
Educational Services
The history of the Nayaks of Madurai comprises the history between the fifteenth to the
early eighteenth century i.e from the history of South India from the Vijyanagara empire,
rise of the Madurai Nayaks, to the advent of British in the carnatic region.
• Capt. l. Tripe, Rev. Tracy(1858). Stereographs of Madura; Glasgow School of Art.
Stereograph of Madura is a compilation of photograph and descriptive texts of cultural
heritage in the form of art, architecture and social life of Madurai.
• Carter, Harold. (1995). The Study of Urban Geography. London ; New York: Edward
Arnold; Co-published by Halsted Press
The book provides an outline of urban geography to understand continuation from
the general texts on geography. The second edition referred deals with the theme of
behavioural approach in relation to the sense of place concepts and a resident’s image of
perception of city form.
• Various Authors(2013). Madurai Varalaru- Ariyappadatha veligalin oodae
(Madurai History- The road less travelled); Madurai, Green Walk Publications.
The book is a culmination of discoveries and dicussions on significance of Madurai’s
history through more than 100 successful walks by the Pasumai Nadai(Green walk).
• Chittraiveedikkaran(2019). Thiruvizhakkalin Thalainagaram (Capital of Festivities);
Madurai, Green Walk Publications.
The book majorly covers the festivities and the ceremonial occasions throughout the year
that transform the functioning of the city and gives a community’s perception of Madurai
as the Cultural capital of festivities.
• Diehl, Gustav. C.(1956). Instrument and Purpose: Studies on Rites and Rituals in
South India; Lund, CWK Gleerup.,
The book is the study of popular Hinduism understood through different manifestations
of religious life. The book investigates the rituals in south India, particularly Tamil culture
in finding and interpreting various ritualistic texts; documentation of everyday rituals and
festivities ranging from astrological observations to remedies and sacrifices.
• Dutt, B. B (1925). Town Planning in Ancient India; Calcutta, Thacker, Spink & Co.,
The book brings out an extensive study of evidences of ancient town planning principles,
foundation of cities, approaches to city planning according to sacred texts, the growth
of cities and the effective use of expansion availability. The book also touches on how a
city is an expression of civic life, interpretation of cultural and socio-political ideologies
in civic architecture.
Relevance Of Ceremonial Practices On The Morphology Of Madurai pg K
• Harman, P. William(1989). The Sacred Marriage of a Hindu Goddess; Bloomington,
Indiana University Press
The books is a detailed description of celebration of the marriage of the Goddess
Meenakshi to the Hindu God Sundereshwara. The annual ten-day celebration is among
the largest and most famous Hindu festivals in the whole of S. India. It examines this
event from perspectives including the history of religions, Sanskrit and Tamil traditions
and Hindu culture.
• Kesigan, Puliyur(2010), Muthamizh Madurai (Madurai of three Tamil Sangams); Madurai,
Mangai Publishers.
The books gives accounts on the history of tamil, history of orgin of the four towns,
establishment of permanent settlement of madurai, etymology, and discussess on
evidences of Madurai’s ancientness.
• Kundril, Kumar(2014). Maangar Madurai Andrum Indrum (The Mega city Madurai:
Past and Present); Chennai, Shankar Publications.
The book touches upon various cultural heritage sites that signifies Madurai’s historicity
and discusses evidence of cultural and economic values relevant even in today’s context.
It is limited to the known monuments and is general
• Nelson, J. H.(1868). The Madura Country: A Manual Vol 1-5; Madras, Asylum Press.
As the title states, the book is a manual on the Madura country compiled in five parts with
perspectives in the mid 19th century. The compilation comprises of a detailed description
of physical attributes of Madura district, ethnology, flora-fauna, the political history
(Ancient and the Modern), and major revenue and miscellaneous activities.
• Pandurangan. N(2014). Ariyappadatha Madurai (Madurai- the Unknown); Madurai,
New Century Book House.
The author brings to picture the not-so popularly known facts about Madurai namely, the
spatial configuration of present day Meenakshi Amman temple, nomenclature of streets
and community neighbourhoods, local deities, Christian seminaries, sovereignty during
islamic invasion, the channging scenario of open systems and disappearing water systems.
• Reddiar, N. Subbu.(1977). Pandiya Nadu Thirupathigal( Thirupathis of Pandya
Country); Madras, Centenary Publications. pg56-69
The book is written with the mythological perspective of Vishnu’s incarnation in
Thirupathi in various parts of the Pandya country. The folklore of Koodal Azhagar
temple is significant enough to understand the city form that existed before the advent of
the Nayaks
• Sankarapani, M.S.(1961). Arulmigu Koodal Alagar Perumal Temple
Sthalapurana;Madurai, Temple Devasthana.
This publication gives an insight into the plannin, art and architecture of Koodal Azhagar
perumal temple, one of the largest and yet equivalently ancient as Meenkshi Amman
Relevance Of Ceremonial Practices On The Morphology Of Madurai pgL
Temple. The hymns and poems on Koodal azhagar shall guide in understandind the
extent of urban landscape during the Pandyan reign.
Journal Publications:
• Das, P, Rampuria, P(2011). Thinking Spatial Networks today: The ‘Vastu Shastra’
Way.Proceedings of the 10th International Space Syntax Symposium, London.
• Fisher, E. (2017). The Language Games of Śiva: Mapping Text and Space in
Public Religious Culture. In Hindu Pluralism: Religion and the Public
Sphere in Early Modern South India (pp. 137-182). Oakland, California: University of
California Press. Retrieved from http://www.jstor.org/stable/10.1525/j.ctt1pq345d.9
• Ganguli, K(1966). The Concept Of Vahana In Indian Iconography. Proceedings of the
Indian History Congress, 28, 107-112. Retrieved from http://www.jstor.org/stable/44140400
• Hudson, D. (1993). Madurai: The City as Goddess. Studies in the History of Art, 31,
125-142. Retrieved from http://www.jstor.org/stable/42620476
• Hudson, D. (1992). Two Chitra Festivals in Madurai. Studies in the History of Art, 30,
85-107. Retrieved from http://www.jstor.org/stable/42620597
• Lewandowski, S.(1977). Changing Form and Function in the Ceremonial and the
Colonial Port City in India: An Historical Analysis of Madurai and Madras.
Modern Asian Studies, 11(2), 183-212. Retrieved from http://www.jstor.org/stable/311548
• Shabitha.P, Nagan. S(2009). Planning for Historic Cities: A Case Study of the
Historic City of Madurai. Trivandrum,10th National Conference on Technological
Trends.
Gazetteers:
• Francis, W (1906). Madura: Madras District Gazetteers Vol 1. Madras(Chennai):
Government Press
• Francis, W (1915). Statistical Appendix for Madura District Madras District
Gazetteers Vol 2- . Madras(Chennai): Government Press
Thesis:
• C. Chandra(2006). The Cultural History of the Nayaks of Madurai. Madurai, MK
University. Dept. of Medieval History(Ph.D)
• DevaKunjari, D(1957). Madurai through the ages: From The Earliest Times To
1801 A.D; Madras, Dept of History(Ph.D)
• Guru prasath, A.(2017). Loci of Memories and Hopes: Urban Conservation potential of
Madurai’s core; Chennai. Anna University, Dept of Architecture(B.Arch)
• Kanekar, Aarati K (1992). Celebration of place : processional rituals and urban
form. MIT Press. Dept of Architecture(M.S in Architecture)
• R. Abbas(2007). Cultural Tourism in Tamil Nadu(1947-2007)- A Study. Madurai,
Relevance Of Ceremonial Practices On The Morphology Of Madurai pgM
MK University. University of Madras. Dept of History(Ph.D)

• Smith, Julian. S.(1976), Madurai, India: The Architecture of a City: MIT Press. Dept
of Architecture(M.S in Architecture)
Websites:
• https://www.recivilization.net/UrbanDesignPrimer/165conservativesurgery.
php

Research Paper I FINALE PDF

Uploaded by

Document Information

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Research Paper I FINALE PDF

Uploaded by

Copyright:

Available Formats

RELEVANCE OF CEREMONIAL PRACTICES

ON THE MORPHOLOGY OF MADURAI

School of Planning and Architecture, New Delhi

School of Planning and Architecture, New Delhi

This is to certify that the research work titled

Ar. Anuradha Chaturvedi

SPA Delhi M.Arch-AC Research Paper I

School of Planning and Architecture, New Delhi

Date: 20.11.2019 Guru prasath A

SPA Delhi M.Arch-AC Research Paper I

I dedicate this research paper to Thoongnagaram for inspiring me and strengthing

It is not enough to say thanks to Mrs. Jothi and Mr. Arivalagan( )

SPA Delhi M.Arch-AC Research Paper I

Literature Review: Morphological Evolution of Madurai through time

SPA Delhi M.Arch-AC Research Paper I

Illus2: Andal’s poetic reference to the Krishna as her world

Illus4b: Madurai City in 14th Century

Illus5: Abstract plans of Nandyavarta and Sarvatobhadra

Illus6: Sarvatobhadra Scheme

Illus7: Madurai during the Nayaks

Illus8: Madurai- The Advent of British

Illus9: Growth of Madurai in 20th century

Illus11a: Chittrai Thiruvizha: Procession within the core

Appendix 1: Festivities connected with the core of Madurai

SPA Delhi M.Arch-AC Research Paper I

RELEVANCE OF CEREMONIAL PRACTICES ON THE MORPHOLOGY OF MADURAI

Rationale for the study:

1SPA DelhiRossi, Aldo(1984).Architecture of the City-English republish,MIT Press

SPA Delhi M.Arch-AC Research Paper I

FORMULATION OF AIMS AND

FINDING RELEVANT RESOURCES Annotated Bibliography

FRAMING THE SCOPE AND ASPECTS STUDIED

Annual Festivities that begin and end at

• Correlation of festivities and streets

EXTENDED SCOPE OF THE RESEARCH

SPA Delhi M.Arch-AC Research Paper I

Several instances from the Stalapurana of Madurai,

Circa 6th Century 1350 AD

SPA Delhi M.Arch-AC Research Paper I

Town Planning Principles adopted by Nayaks:

Illus6: Sarvatobhadra Scheme

Illus7: Madurai During the Nayaks

Revival of Festivities by the Nayaks:

Advent of the British:

Demolition of Fort Wall (1840)

Illus8: Madurai- The Advent of British

Illus9: Growth of Madurai in 20th century

SPA Delhi M.Arch-AC Research Paper I

MAPPING OF THE FESTIVITIES

Illus11: Chittrai Thiruvizha Procession Illus11b: Illus12: Vaikasi Visagam and

Aani: Mohideen Dargah Sandhakoodu

Aadi: Mulai Kattu

Purattassi: Ainthu Gruda Sevai & Navarathri

Aippasi Unjal attam and Kolattam

Karthigai Deepam and Asuravadham

Illus 16: Karthigai Asuravadham Illus 17: Margazhi Maha Utsavam

Margazhi Maha Utsavam

Panguni Uththiram Festival

SPA Delhi M.Arch-AC Research Paper I

Illus 18: Thai Theppam Illus 19: Masi Therottam

Spatial Configuration Evident Communal Attributes

Street Orientation Classification of Streets

Built to Street Relationship