Baishali Ghosh

The chapter explores the residual shrine on the new road and its transformation. As a shared common space and site, the road's visuality and visibility constitute the complex entwined relation with different economic groups associated with the residual shrines on the roads. My fieldwork spans more than a decade across many residual shrines in Hyderabad and its suburbs. I look into the residual shrines from various sites of SEZ-Hyderabad to compare their transformation over time. I argue how the visuality and visibility are deployed as a tool by the cosmopolitan subaltern settlements, who make a residual shrine into a temple to reclaim their existence.'?' The first part of the chapter discusses the historiography of the roadside religious architecture in India and explains where the investigation discussed in this chapter departs from the existing scholarship. Then the chapter describes when and how a residual shrine is connected with a road; hence, it probes into what constitutes the 'roadside' of a road and its historicity; how the roadside involves itself in making the structural changes of the residual shrine. The later part discusses the historicity of a residual shrine and its changing relationship with the social groups who nurture it. I suggest that the residual shrine is a portrait of the cosmopolitan subaltern settlement; its visuality makes the settlement visible and helps to claim their space in the SEZ-city.

Cet article retrace le processus de commémoration de la migration, des matériaux et de la mémoire des travailleurs engagés à l'île Maurice. Il examine les éléments visuels du site et de la sculpture à Phooliyar (ancienne usine sucrière, dans le district de la Rivière-du-Rempart), prenant ce site comme étude de cas. Je propose d'étudier le site comme un contre-engagisme qui a étéconstruit pour authentifier non seulement la mobilité des migrants engagés, mais aussi leurs descendants et la matérialité du système sous-contrat. Le site se présente comme une contre-archive qui déploie progressivement les récits complexes de la migration des engagés et des générations suivantes. Les recherches de terrain de 2015 à 2018 m'ont permis de découvrir différentes trajectoires de transformation de l'héritage de la pratique du travail sous contrat et le processus de patrimonialisation associé. Dans la première partie de l'article, je décris le processus de fabrication du site et...

The essay probes how Sri Govinda Dham (SGD), an ordinary temple in Kanchan nagar in Burdwan turned a locus of claim, confrontation and reconciliation of the local Karmakar (Nabasakha group) and migrant community in the 1970s and 1980s when both groups were struggling to establish their upward social mobility. It argues that SGD kind of ordinary temple may not find any place in the lineage and legacy of temple architecture in South Asia, yet is an archaeological account of ordinary people’s emotion and memory. The article begins with tracing the strategy and sequence that materialise the building of SGD. It unfolds how the donor plaques on the walls and floors of SGD in the name of deceased kin of the stakeholders restore an ethnological understanding and demographic data. It further suggests that the donors' plaques and daily reverence that is derived from Gaudiya Vaishnavism transcend the grievances of the donors into devotion.