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Maharani Ahilyabai Holkar Birth Anniversary: Remembering the Warrior Queen Who Shaped Indian History

Maharani Ahilyabai Holkar Birth Anniversary: Remembering the Warrior Queen Who Shaped Indian History

NDTV2 days ago

On the occasion of her birth anniversary, the nation pays tribute to Maharani Ahilyabai Holkar, the revered queen of the Maratha Malwa kingdom, whose remarkable legacy of leadership, courage, and devotion to public welfare continues to inspire generations.
Early Life and Background
Born on 31 May 1725 in the village of Chaundi in present-day Ahmednagar district, Maharashtra, Ahilyabai defied the norms of her time. Educated at home by her father, Mankoji Rao Shinde, she rose from humble beginnings to become one of the most respected rulers in Indian history.
Marriage into the Holkar Family
Her life took a pivotal turn when Malhar Rao Holkar, a Maratha noble under Peshwa Balaji Baji Rao, noticed the young girl during a temple visit. Impressed by her poise and piety, he arranged her marriage to his son, Khanderao Holkar. Following Khanderao's death in the 1754 Battle of Kumbher and the subsequent demise of her father-in-law, Ahilyabai ascended to the throne in 1767.
Leadership Prowess and Philanthropic Contributions Across India
As queen, Ahilyabai led with unmatched resolve. She protected her kingdom from invasions, led military campaigns, and appointed Tukojirao Holkar as commander-in-chief. But her true legacy lies in her philanthropy-building hundreds of Hindu temples, dharamshalas, wells, and ghats across India, including the Kashi Vishwanath Temple and temples in Dwarka, Somnath, and Rameswaram.
Commitment to Women's Empowerment
Ahilyabai Holkar is also remembered for her people-centric policies and deep commitment to economic and socio-cultural issues, especially those that affected the lives of women. She encouraged the education of women and their participation in the social and religious life of the local community. She supported and encouraged women weavers to make Maheshwari saris.
Breaking Social Norms
Ahilyabai also broke social barriers by arranging her daughter Muktabai's marriage to a brave yet poor man, Yashwantrao, based on merit rather than wealth. Remembered as a wise, just, and progressive ruler, Maharani Ahilyabai Holkar's birth anniversary is a celebration of visionary leadership rooted in service and devotion.

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Skywalks as social spaces? Rethinking their role in city life
Skywalks as social spaces? Rethinking their role in city life

Hindustan Times

timean hour ago

  • Hindustan Times

Skywalks as social spaces? Rethinking their role in city life

As Indian cities grapple with rising traffic congestion, shrinking footpaths, and unsafe pedestrian infrastructure, skywalks are increasingly seen as a fix. These long, elevated walkways, once a rarity, currently span chaotic intersections and crowded roads in cities such as Delhi, Kolkata, Bengaluru, Mumbai, and Hyderabad. Take Kolkata, for instance. In April, it unveiled a 435-metre skywalk at Kalighat to manage temple-bound crowds. In Delhi, a new skywalk opened last year, connecting the Nehru Place Metro station to the district centre. Hyderabad is set to inaugurate one at the busy Mehdipatnam junction. Bengaluru recently announced a 200-metre skywalk at Hudson Circle, while Noida is planning a circular skywalk at the Sector 62/63 roundabout along the Delhi–Meerut Expressway. Mumbai, meanwhile, has already built several skywalks across major transport and commercial hubs. As these structures become an increasingly prominent feature of India's urban landscape, a key question arises: should skywalks remain just mobility corridors to cross busy roads—or be re-imagined as public spaces that enrich city life? The question is pressing because, despite huge investment in building them, many skywalks remain underused. Long detours, poor lighting, inconvenient entry points, lack of escalators, and inadequate maintenance often make them unattractive to pedestrians—raising concerns about their purpose and potential. 'Skywalks, if absolutely necessary, must be seen as more than just elevated walkways. Think of them as verandahs or urban balconies,' says Naresh Narasimhan, a Bengaluru-based architect and urban designer. 'They can frame views of heritage structures, serve as platforms for public art, and offer shade and pause points above the chaos. Their design must respond to context—be it an old market street, a government district, or a transit hub. If they feel like alien appendages, people will avoid them. But if they invite interaction, people will take ownership.' Rahul Kadri, a Mumbai-based architect and urban designer known for his biophilic approach to architecture, believes elevated pathways should be seen as public spaces where human connection and experience matter deeply. Incorporating native greenery through planters, vertical gardens, or shaded canopies can help regulate microclimate, reduce heat, and soften the hard edges of urban infrastructure, says Kadri. 'Nature invites us to pause, breathe, and connect—precisely the kind of experience skywalks can subtly offer, even as spaces primarily meant for movement,' he says. 'Instead of becoming sterile passageways, they can be activated—like many under-flyover spaces across the country—to serve as more than just transit corridors.' Turning elevated space into place Globally, some cities have successfully transformed elevated walkways into vibrant urban spaces. A standout example is Seoul's Seoullo 7017—a former highway overpass converted in 2017 into a 1,024-metre-long elevated sky garden. Lined with cafés, gardens, art installations, and even foot baths, it currently serves not just as a pedestrian route, but also as a green promenade and a popular leisure destination. Narasimhan argues that for skywalks to evolve into social spaces, there needs to be a shift in how infrastructure is conceived. 'They shouldn't be seen as sterile engineering solutions. They must be re-imagined as civic experiences, as places that invite people in, not just move them across,' he says. This, he says, calls for political leadership that values good design over the cheapest bid, and a collaborative process that brings together urban designers, ecologists, artists, lighting experts, and local communities. 'Infrastructure must do more than move people—it must connect, restore, and create shared experiences. It must become 'infraculture'.' Delhi-based architect Goonmeet Singh, architect for the ITO Skywalk, one of the city's most recognisable structures, echoes this sentiment. 'We had included seating, and even proposed kiosks on the skywalk, but the latter was eventually dropped over concerns that street vendors might overrun the space. I believe kiosks can make a walkway feel more active and safer,' he says. Today, the ITO Skywalk shows signs of neglect: torn canopies, a non-functional lift, and poor upkeep. 'The original plan was to extend the walkway to ITO and Pragati Maidan, which would have drawn many more users,' Singh adds. Would he have done anything differently in hindsight? 'Yes,' he says. 'I would have liked to add escalators, but budget constraints at the time didn't allow for it.' Policy and governance challenges often limit the design potential of skywalks. Besides, tendering processes prioritise low-cost bids, often sidelining accessibility and quality. Hyderabad's upcoming 390-metre Mehdipatnam skywalk initially included 21,000 sq ft of commercial space—cafés, snack lounges, and seating areas. 'However, the Defence Ministry, which owns the land, advised against commercial use, so the design was revised to exclude commercial structures,' said an official at Hyderabad Metropolitan Development Authority (HMDA). 'The project costs ₹38 crore and will open in August,' said Hari Krishna, executive engineer, HMDA. Disconnected and disliked? Many skywalks across India have faced criticism for poor design and useability. Chennai's 570-metre-long skywalk in T Nagar, built in 2023 at a cost of ₹28 crore, has been called disconnected and unattractive. Hyderabad's Uppal skywalk has drawn flak for offering little protection from sun or rain. Kolkata's newly inaugurated Kalighat skywalk has received mixed reactions—praised for its traditional Bengali scroll paintings depicting mythological themes, but criticised for its exterior appearance. 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They are not a one-size-fits-all solution,' says Piyush Tewari, founder and CEO, SaveLIFE Foundation. 'In high-speed, high-volume traffic zones—like near expressways or major transit terminals—skywalks may offer a protected crossing. But when prioritised over safer ground-level designs, they shift the burden of safety onto pedestrians instead of addressing the root causes in traffic flow and road design,' adds Tewari. In 2023, India recorded approximately 172,000 road accident fatalities, with pedestrians accounting for nearly 20% (around 34,000 deaths)—an average of 93 deaths every day—up from 32,825 pedestrian deaths in 2022. In Delhi alone, pedestrians made up 43% of all road crash deaths that year, according to official data. 'I believe skywalks are primarily built to help motorists by clearing pedestrians off the roads,' says urban mobility expert Shreya Gadepalli. 'They reflect a failure to provide proper pedestrian infrastructure. 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'To be truly effective, skywalks must be part of an integrated urban strategy—one that prioritises walkability, enhances the quality of ground-level public space, and strengthens last-mile connectivity. They should function as seamless extensions of transit nodes—metro stations, bus stops, railway terminals—with way-finding, lighting, greenery, and universal accessibility,' says Kadri. Only then, he adds, will skywalks become active, inclusive links in the city's mobility network—less like bridges to nowhere, and more like places where people belong. Get 360° coverage—from daily headlines to 100 year archives.

U.P. CM to be chief guest at Ram Darbar Pran Pratishtha in Ayodhya on June 5
U.P. CM to be chief guest at Ram Darbar Pran Pratishtha in Ayodhya on June 5

Hindustan Times

time2 hours ago

  • Hindustan Times

U.P. CM to be chief guest at Ram Darbar Pran Pratishtha in Ayodhya on June 5

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From havan to shraddh: PU's new course explores rituals beyond textbooks
From havan to shraddh: PU's new course explores rituals beyond textbooks

Time of India

time2 hours ago

  • Time of India

From havan to shraddh: PU's new course explores rituals beyond textbooks

Chandigarh: This year, Panjab University is opening its doors to a new programme — a one-year diploma course in Karamkand evam Paurohitya, which means the study and practice of Vedic rituals and priesthood. Tired of too many ads? go ad free now The course, approved recently by the academic council, will be offered at the university's Vishveshvaranand Vishwa Bandhu Institute of Sanskrit and Indological Studies in Hoshiarpur, with 20 seats in the first batch. From conducting yajnas and havans to understanding the deeper meaning of rituals like shraddh, upanayan, and deity-specific worship, the course offers a structured route into traditions often learned informally within families or religious institutions. "This course is not just for those pursuing priesthood. It's for anyone curious about the cultural, philosophical, and practical aspects of these rituals," said Prof Ritu Bala, director of the Hoshiarpur institute. "We want to make this knowledge accessible to those who may not have the time or background to do a full Shastri degree." Shastri, or a bachelor's degree in Sanskrit, is often the traditional academic path for those wanting to become Hindu religious teachers or priests. But officials say the diploma will offer an alternative — especially useful for those considering roles like dharam guru (religious teacher) in the Indian Army or other institutional settings, including where Vedic knowledge is a requirement. According to Army recruitment guidelines available, a candidate applying for the Religious Teacher post can qualify either through a Shastri/Acharya degree with Karamkand or a one-year diploma in Karamkand. Tired of too many ads? go ad free now University officials say this course has been designed keeping such opportunities in mind. Students can choose to study online or in person, with offline learners taking written exams and internal assessments, and online participants submitting assignments or projects in place of classroom evaluations. More than just learning how to perform rituals, the course, say faculty members, also aims to clear misconceptions and bring clarity about practices often viewed as outdated or misunderstood. The diploma is divided into two semesters and covers four papers. In the first semester, students will learn Yagyavidhi evam Mantrachayan — the procedures of Vedic rituals and how to select and recite mantras — and Sanskar Vidhi, covering life-cycle ceremonies like birth, marriage, and initiation. The second semester moves into more specialised rituals, including Shraddh evam Tarpan Vidhi — ancestral rites, offerings, and pind daan — and Pooja evam Vrat Vidhi, focused on deity worship, fasts, and festival-related practices.

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