Perceptions and Images of Pilgrims and Tourists in Banaras

[358-11]. Rana, Pravin S. and Singh, Rana P.B. 2011. Perceptions and
Images of Tourists and Pilgrims in Banaras; in, Singh, Rana P.B.
(ed.) Holy Places and Pilgrimages: Essays on India. Planet
Earth & Cultural Understanding Series, Pub. 8. Shubhi
Publications, New Delhi: pp 165-206. ISBN: 81-8290-228-2.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Perceptions and Images of Tourists and
Pilgrims in Banaras
Pravin S. Rana & Rana P.B. Singh
Banaras Hindu University, India
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Abstract. Pilgrims are the special visitors whose purpose is to visit the
place where they become involved in the religious activities to get solace
or soul healing. On the other end the visitors coming for recreation and
business are commonly called tourist. But in case of Banaras both the
group get intermixed in such a degree that one can put another level, to be
called pilgrimage-tourists. In Banaras, majority of domestic tourists is
pilgrimage-tourists, whose behaviour depends upon the exposure, and their
belief systems, which they have inherited and practicing as part of their
traditions. The first dominant impression of tourists about this city is the
religious notion like one of the most sacred cities for Hindus, the abode of
Shiva and ghats along with the Ganga river. The Ganga river in Varanasi
is the main attraction for all the visitors, but perceptual levels and degrees
vary. Domestic pilgrimage tourists visiting Varanasi mainly involve in
rituals and religious festivities, while foreign tourists enjoy recreation. The
perceptual survey of tourist are codified into a composite cognitive map
that reflects the generalised images of various behavioural attributes that
fit to the cultural and natural landscapes of the city.
Keywords: Cognitive map, the Ganga river, image, international tourist,
perception, pilgrimage tourist.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
1. Introduction
India has a rich variegated landscape, and natural and cultural heritage
that have great potential for the development of tourism. Tourism industry
in India has grown substantially over the last three decades and holds a
remarkable position, mainly because of the biggest contribution of foreign
exchange. Like international tourism, the role of domestic tourism is also
noteworthy. This type of tourism acts as a foundation stone on which the
structure of international tourism rests.

7. Pravin S. Rana and Rana P.B. Singh
166
Fig. 7.1. Banaras (Varanasi): General Overview (cf. Singh & Rana 2002)
Statistics for the period of April-September 2002 submitted by Centre
for Monitoring Indian Economy (CMIE), declares Varanasi as the top
most (rank 1) tourism destination in the state of Uttar Pradesh (The Times
of India, 20 December 2002: 3). Tourist Arrivals in recent years in
Varanasi (Table 7.2) shows continuously increase of domestic tourists and
tendency of decrease in international tourists. Still the volume of

Perceptions & Images of Pilgrims and Tourists in Banaras 167
international tourists in Varanasi is considerably high, as it is almost
double to some states of India. Varanasi (Banaras/ Kashi) is located in the
middle Ganga valley at a distance of 764km east from New Delhi and
677km west of Kolkata (cf. Fig. 7.1).
The old phenomenon of the tourism was closely considered as part of
‘pilgrimage’ (‘tirtha-yatra’) and tourists were conceived in the form of
‘pilgrims’ (‘tirtha-yatris’). This age-old tradition has changed into a way
of pilgrimage tourism or spiritual tourism, which is commonly organised
by the specialised institutions. The sacrality and cultural continuity of
Banaras has always been a distinct force of spiritual magnetism attracting
people from all corners of India. Banaras records a very special image
(like sacrality associated to life and death) in each of the visitor’s mind,
irrespective of domestic or international tourists. Domestic tourists-
pilgrims visiting Banaras mainly involved in rituals like ancestors’ rites,
pouring ashes and flowers of their recently dead family members and
taking holy dip in the Ganga river. This tour is completed by worshipping
the Lord Vishvanatha Shiva, the patron deity of the city.
2. Tourist Landscape
The diversities, contrasts and distinctive features of Banaras
(Varanasi) have played a major role in attracting tourists from India and
abroad. Banaras is one of the top individual tourist destinations in India
where about 7 per cent of all the international tourists coming to India pay
a visit to Varanasi. Like any other heritage city, Varanasi is also the
product of a unique set of historical, cultural and functional circumstances
and presents itself to particular group of people (i.e. devout Hindus) as a
distinct sacred place (for pilgrimage). Every year around three millions
devout Hindus (domestic) pay a visit to this holy city and perform rituals
and pilgrimages. The multiplicity and distinctiveness of this city has also
attracted a huge mass of tourists. Arrival to Varanasi in recent years shows
a continuous increase of national tourists/pilgrims and also of international
tourists. In 2008 the city recorded a little over 2.9 million domestic
tourists and around five hundred thousands international tourists, respect-
ively recording an increase of 14.9 per cent and 28.0 per cent over the
previous year (Table 7.1). Tourists’ arrivals also (Table 7.2) show a
continuously increase of domestic tourists, and a tendency to decrease in
international tourists during 1998-2001, but the tendency changed towards
increase since 2002 onwards; however its share is relatively high.

168
Table 7.1. Influx of International Tourists: World, India, U.P., and
Varanasi (Vns). (World data in million, and the rest in thousands)
CE 1994 1998 2000 2002 2004 2006 2010*
World 546.5 625.2 698.3 714.2 779.3 846.2 1,006.5
India 1,886 2,361 2,642 2,384 3,457 4,008 9,885
U.P. 571 760 850 813 963 1,174 1,520
Vns 69.2 132.6 123.8 86.2 121.9 289.0 680.5
Vns % 3.7 5.6 4.7 3.6 3.5 7.2 6.9
% AC 72.6 - 2.4 +10.3 - 20.5 +11.2 + 74.4 +32.3
(Source: WTO, Annual Report, UP Tourism Statistics, and Tourist Bureau
Varanasi. * estimated). Note: Vns, Varanasi; Vns %, share in India; % AC, Annual
variation of tourists in Varanasi.
Table 7.2. Banaras/ Varanasi: Tourists’ Influx.
Domestic International TOTAL
Year
Total Growth,
%
Total Growth,
%
Total Growth
, %
1991 109,924 + 38.3 28,436 - 38.3 138,360 + 10.3
1992 98,738 - 10.2 28,342 - 00.3 127,080 - 8.2
1993 130,370 + 32.0 40,119 + 29.4 170,489 + 34.2
1994 179,669 + 37.8 69,156 + 72.4 248,825 + 49.9
1995 118,969 - 33.8 116,529 + 68.5 235,498 - 5.4
1996 157,768 + 32.6 134,091 + 15.1 291,859 + 23.9
1997 166,492 + 5.5 135,779 + 1.3 302,271 + 3.6
1998 287,606 +22.7 132,588 - 2.4 420,194 + 39.0
1999 341,974 + 18.9 112,141 - 15.4 454,115 + 8.1
2000 431,901 + 26.3 123,786 + 10.4 555,687 + 22.4
2001 454,832 + 5.3 108,546 - 12.3 563,378 + 1.4
2002 496,539 + 9.2 86,267 - 20.5 582,806 + 3.4
2003 534,269 + 7.6 89,658 + 3.9 623,927 + 7.1
2004 597,543 + 11.8 121,942 +11.2 719,485 + 15.3
2005 792,630 + 32.6 165,714 + 35.9 958,344 + 33.2
2006 1,455,492 + 83.6 289,010 + 74.4 1,744,502 + 82.0
2007 2,552,365 + 75.4 400,320 + 38.5 2,952,685 + 69.3
2008 2,932,446 + 14.9 512,395 + 28.0 3,444,841 + 16.7
(Sources: FRO (LIU), Varanasi, UP Tourism, and Dept. of Tourism; collated by
the authors)
It is obvious that the major international catastrophes have directly
affected the inflow. The terrorist attack on the World Trade Center, New

York on 11 September 2001, which produced an atmosphere of insecurity
and fear, had directly checked the inflow of international tourists. Thus in
2002 there was a decline of 20.5 per cent in tourist influx in Varanasi (cf.
Table 7.2). This had a severe and multiple bad affect, resulting in the great
loss of number of tourists. The estimated number of international tourists
to Varanasi in 2001 was 130,000; it means that there was loss of 65,000.
This threat had a strong inverse impact in the following year, i.e. loss of
20.5 per cent. In 2002, tourism industry in Varanasi gained a little but
again faced great loss in 2003 due to the spread of SARS disease in
Southeast countries. However, since 2004 the tourist flow to Varanasi has
recorded an appreciable growth.
Table 7.3. Nationality wise Foreign Tourists’ arrival in Varanasi.
1986 2000 2008
Country
Total % Total % Total %
Japan 1,248 2.10 18,568 15.00 61,795 12.06
France 2,318 3.90 13,888 11.22 49,651 9.69
U.K. 4,160 7.00 13,121 10.60 42,273 8.25
U.S.A. 4,873 8.20 8,108 6.55 42,170 8.23
Germany 2,258 3.80 8,665 7.00 30,385 5.93
Italy 1,545 2.60 3,342 2.70 22,955 4.48
Mauritius 4,754 8.00 3,340 2.70 22,648 4.42
Thailand 2,496 4.20 1,438 1.16 21,879 4.27
Sri Lanka 2,674 4.50 1,659 1.34 18,344 3.58
Australia 1,457 2.45 4,295 3.47 18,139 3.54
Spain 980 1.65 2,008 2.44 15,064 2.94
Netherlands 2,674 4.50 1,232 1.00 13,937 2.72
Switzerland 1,188 2.00 3,095 2.50 12,041 2.35
Poland 2,377 4.00 1,139 0.92 11,478 2.24
Canada 1,248 2.10 2,191 1.77 9,121 1.78
Israel 327 0.55 591 0.47 6,917 1.35
Malaysia 1,426 2.40 718 0.58 6,046 1.18
Iran 3,209 5.40 87 0.07 5,944 1.16
Saudi Arab 1,070 1.80 62 0.05 564 0.11
Others 19,145 32.21 34,231 27.65 101,044 19.72
Total 59,427 100 123,786 100 512,395 100
(Source: FRO (LIU), Varanasi, UP Tourism, and Dept. of Tourism; collated by
authors).
A good number of foreign tourists visit the city and live in cheaper
guest houses, and in many cases their data are not recorded. Under the
current Master Plan the idea of Heritage Zoning and its special plans are
taken into account, and five areas are identified as heritage zones their

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package for cultural tourism and heritage planning is in process. Recently,
the increasing pace of modern facilities of transport and organisation and
package programmes, together with the increasing consciousness of
religious activities as good means of healing and solace, have promoted a
drastic increase of domestic visitors, especially since the turn of this
century (Table 7.2).
Among the international tourists to the city Japan maintains its
predominance, although in percentile share it has tendency of decline. Due
to long historical and cultural linkages, recognition of Buddhism and
cultural ties the Japanese prefer to visit this city from where the first
message of Buddha was proclaimed. France, U.K., U.S.A. and Germany
are the other countries that record high share of tourists. Economic
development and an increased Buddhist consciousness have encouraged
pilgrimage to Sarnath and Varanasi from the Buddhist countries of
Southeast and East Asia (viz. Thailand, Sri Lanka, Myanmar; cf. Table
7.3). The recent agreement between Andalusia (Spain) and Varanasi has
also promoted increase of tourists from Spain, thus recording a little less
than three percent of total tourists in Varanasi.
The city of Varanasi and its surrounding region (Kashi Kshetra) are
visited by thousands of Hindu and Buddhist pilgrims, Jains, Sufi saints and
foreign visitors each day. Known the world over as the ‘sacred city’ and
‘the ancient most continuously living city’, Varanasi and its region is rich
in architectural and cultural heritage (comprising tangible and intangible:
temples, shrines, palaces, maths, mosques, ashrams; and fairs, festivals,
musical performances, wrestling traditions, handicrafts, silk weaving, sari,
Rama Lilas), natural aesthetics (e.g. the crescent form half moon-shaped
northerly flow of the Ganga. The local religious and cultural life of
Varanasi together with its built architectural heritage and the natural
landscape of the Ganga river constitute an immense resource for heritage
and sustainable tourism, both Indian and foreign.
This city is very important, especially for pilgrimage tourism where
the visitors enjoy morning a boat ride, walk through narrow lanes (gali),
feel the Banarasian and visit Sarnath where Lord Buddha gave his first
sermon and established his community (sangha). Sarnath is the second
most important tourist attraction after the ghats of Varanasi. By attracting
many tourists who are followers of Buddhism, Sarnath indirectly supports
tourists’ growth in Varanasi. The number of Indian tourists is continuously
increasing since 1998, but the tendency of international visitors changes
according to the global happenings (cf. Table 7.2).
In spite of rise of prices and lack of infrastructural facilities in
comparison to the West, the quest for experiencing awe, wonder and the

mystical image of India, the beautifully blended together ‘spirituality’
(yoga) and ‘materialism’ (bhoga) in Varanasi, the number of tourists from
abroad has been constantly increasing. The media, film, internet and
websites have further strengthened the desire to visit this city. Another
reason is cheap flights and cheap travel agency programmes. Of course,
till the turn of the century UK and USA recorded the highest position in
the number of tourists, but by 2006 the situation turned towards Japan and
France, together recoding a little over one-fifth of the total visitors (Table
7.3). Recently Israel, Spain, Italy and Germany have recorded more
incoming of tourists. Various studies and cultural programmes promoted
by French and Spanish organisations and governmental institutions are
praiseworthy in this direction.
3. The Framework
The behavioural perspective of human personality is a subjective
quality mostly reflected in terms of spatial interaction of man and image
formation and its exposition. Every view of spatial vision has
connectedness with the visual landscape, generally perceived and
expressed in the form of image that develops in the mind of settlers,
visitors and tourists. The formation of image is associated to the issues of
time, culture, society, education, and mental set-up, i.e. altogether the
overall personality of people and place. The first idea of cognitive
mapping has been initiated by Trowbridge (1913) who has emphasised the
role of orientation. His ideas were further elaborated by Tolman (1932)
with an addition of concept of spatial behaviour and related cognition. The
first pioneering work has been established by an American architect Kevin
Lynch by his classic, The Image of the City (1960) in which he has
explained the imageability and legibility through the cognitive behaviour
of visitors and tourists. After a quarter of century after Kevin Lynch’s
work, his contributions are further elaborated in an international seminar
and its proceedings, ‘Reconsidering the Image of the City’ (Rodwin and
Hollister 1984). In the field of environmental psychology and behavioural
geography the study of cognition and spatial behaviour got special
attention, including taking tourists as samples (cf. Golledge 1987; for
recent reviews see Gobster, et al. 2003, and Eisler, et al. 2003).
In his own assessment Lynch (1984) provoked that his original
theoretical construct are proved valid by the later contributors that images
are much modified by culture and familiarity. He realised that map
drawing is a misleading index for most of the people. He also felt that
exposition of satisfaction and identification emotionally certainly gives a

172
distorted viewpoint. Nevertheless in a culturally rich and traditionally
variant society like India the modified version of Lynch has worked
satisfactorily. Lynch’s advocacy that his approach and study to be taken as
hammer to hit the policy planning in making the city more liveable for the
dwellers has not yet taken due consideration. However, cognitive data of
tourists indicates its validity in promoting better structure of tourism.
In India, the imagery theory of Lynch was introduced and tested by
Singh and Singh (1980); this study is further elaborated on the line of
imagery questionnaire used for interviewing tourists and visitors to
Banaras (Singh 1988). The same frame is further tested by his follow up
study taking fifty respondents from Deoria town (cf. Singh and Shahi
1988). It has been observed that personality of tourists/ visitors in the
context of economic, social, cultural, job status, and perspective of life,
has direct effect on the nature of environmental sensitivity that results to
form cognitive maps.
The tourists are grouped into two broad categories, i.e. domestic and
international. The domestic tourists in majority are labelled under
pilgrimage tourists, as remarked by Sievers (1987: 78) that “pilgrimage
phenomena is underpinned as being most important element in domestic
tourism”. This unique journey, pilgrimage-tourism, is a common
phenomena in the Oriental world, especially India, Sri Lanka and Japan.
Unfortunately the classified statistical counting of domestic tourists is not
made yet. In a time of increasing mobility over great distances, rising
awareness for cultural identity among Hindus, the upliftment of growing
middle-class, use of religion as way to self satisfaction and social
harmony, the pilgrimage tourism has become a predominant feature in
Indian domestic tourism, especially to the holy place like Banaras
(Varanasi/ Kashi). The two groups of tourists can also be described as
insider (domestic) and outsider (international).
The basic dilemma between insider-dweller and outsider-visitor is that
the former is emotionally attached possessing remarkable human ability to
adapt to any situation, no matter how bad it may be. On the other side
outsider-visitor is a critic to the situation not suited to him/her, or s/he is
not accustomed with and also having an utopian/ideal image that in reality
found completely disparate. There always exist the two faces: distinctivity
vs. hybridity, or core vs. periphery; together that makes mosaicness is
culture and landscape of this city. The idea of pilgrimage tourism within
the framework of domestic and international tourism was introduced by a
German geographer Angelika Sievers in 1982 and further elaborated by
her in details with case studies of Sri Lanka in 1985 and 1987. Her
schemes and points of focus are taken in this study as background.

Fig. 7.2. Varanasi: the Riverfront Ganga Ghats (cf. Singh 2009: 330).

174
It is a question of debate that by which gaze tourism and pilgrimage
can be separated, especially in a country like India where sacred and
mundane are interdependent and together form a complex system. Cohen
(1992: 48) has suggested seeing the analytical differences between tourism
and pilgrimages as social phenomena at three levels: the deep-structural
(spiritual), the phenomenal (experiential), and the institutional (organisa-
tional). On this scale one find the points of convergence and also
divergence at varying degrees, e.g. the two emerging groups of ‘pilgri-
mage tourism’, and ‘touristic pilgrimage’. For pilgrims there appears a
‘centre’ possessing spiritual magnetism where they go through the sacro-
petal force, geographically from home to divine, experientially from
worldly to spirituality, and personally from individuality to common
sharing, and they receive soul healing by re-creation, re-vitalisation,
rejuvenation, grace, and exaltation (cf. Cohen 1979). However the
experiences and the qualitative data collected pertaining to these issues
cannot be characterise as homogeneous.
The behavioural dimension acknowledges openly that human action is
mediated through the cognitive process of information. This can be
explained through the closed-question questionnaires and psychologically
based test of knowledge. The qualitative understanding of human
behaviour can better explained by phenomenological and existential
approaches. Both are useful to see the similarities, disparities and cross-
cultural groups of people (e.g. domestic/ insider and international/ outsider
tourists). Every insider knows something which no outsider can
understand but s/he has suppositional condition too. Similarly every
outsider has some better perception and reflections from the worldview
point which no insider can easily accept but s/he has pre-conceived
construct too. Through behavioural data some aspects of similarities,
contrasts and distinction among the domestic and international tourists are
analysed here.
Phenomenology helps to explain the reconstruction of the world of
individuals, their actions and meanings of the phenomena. Further,
existentialism explains the process of creating and imposing the meaning
by values. Practice of phenomenological approach is more concerned with
questionnaire-based interviews. The use of existentialism is based on the
notion that reality is created by the free acts of human agents; so to say
participatory observation is more appropriate in this case. Both of these
approaches are used in different contexts at different levels. Additionally,
some of the significant testing methods, common in psychology, are also
used to support the qualitative data. No way claim to be made that which
approach is the best? Both the channels, induction (production of data

first and construct a theory based upon), and deduction (construct a theory
first and generate data to test the validity) are used in this essay at different
degrees in different contexts.
Like most of the holy and ancient places in Banaras “places”
possessed the deeper sense of meaning because it is a construct produced
in the application of mental structure through imposition of collective and
metaphorical sacrality by the devout masses since time immemorial. Such
“places” always get transformed through the ritual process and
performances. In this system each one, e.g. site, time, functionaries, ritual
objects, the overseers, the performers – all interwoven in the chain of
sacrality, acts as a key symbol in the process of expressing and reaffirming
the identity of place developed in the past (cf. Lawrence 1992: 226). In
fact, through these processes a place gets rejuvenated and the ephemeral
qualities of place merges, especially in a sacred territory like Banaras. The
great centres of pilgrimages consisted of series of places defined as
sacredscapes (tirtha-kshetra), where the power of the divine could be
tapped by humanity (Stirrat 1991: 122). In India Banaras (Kashi) is one of
such great places.
4. Methodology
In general, tourism data is collected from two kinds of sources: (a)
Secondary sources and (b) Primary sources. The secondary data are mostly
published by the government and research organisations; and the primary
data are based on personal survey. For detailed behavioural and
experiential information personal and sample surveys are the pre-requisite.
Primary data is generated through detailed questionnaire and interview.
This technique is independent of any institutional machinery, instead it
requires the modest behavioural skill to distinguish and identify the
tourists and collect information. It is notable that the time of taking the
interview or survey exerts great influence upon the answers. In fact, the
answers sought from the tourists at the time of arrival and departure from
the destination may vary to a great extent; the differentiation between the
two temporal answers reflects the pre-¬conceived image and re oriented
vision about the city. One should always be very careful to survey the
tourists only in leisure time; this will help in mutual understanding as well
as clarity in expositions.
In designing the questionnaire, the major concern has been to ensure
that it should not produce pre determined results either by omitting
unfavourable alternations in multiple choice questions or by suggesting
desired responses through the phrasing and sequence of questions. To

176
avoid these problems, the adopted questionnaire comprised a series of
alternate choice questions and ordering, which were arranged sequentially
with a view to minimising the danger of suggested response. This format
has been followed in the present survey. The questionnaires were filled in
by two ways. Some were left at selected hotels and guesthouses and some
individual tourists were personally contacted for in depth interviews. Some
tourists, who did not have time, were given copies of the questionnaire
with a request to return them by post at their earliest convenience but
before leaving the country in case of foreign tourists.
The main attention of the survey has been on preferences and
behaviour pattern of tourists. However, the attitude and overall reaction of
tourists towards varieties of things such as food, accommodation, people,
transport, recreation and expenses on different times, etc. were also noted.
The analysis of income, purpose of visit, age sex structure, means of
transport in the city and in other parts of India is helpful in reflecting the
characteristics of tourists’ behaviour, expenditure pattern and preferences.
The primary data collected are organised and explained with help of
statistical methods like graph presentation, standard deviation, and
Spearman’s rank correlation coefficient through different software like MS
Exel-97 and SPSS 10. The values, which are significantly correlated with
each other after Spearman’s analysis, can be used to formulate a
hypothesis (cf. Rana and Singh 2004). The result of almost all the survey
has been done for the period between 2000 and 2008, however some
previous years’ and intermediately data were also taken into account,
which were collected while working in other projects on Varanasi.
5. Emerging Scenario
5.1. Purpose of Visit
Purpose or reason of visit to the city, is not easy to classify into
groups because somehow or other, major share of tourists recorded
multiple purpose, but for generalisation eight categories emphasising the
main purpose are taken into account (Table 7.4). It has been assumed that
within these categories all different groups of tourist are included. This
survey was done to know tourist purposes or their motivational factors,
which are responsible to attract them to visit Varanasi city.
In an earlier study Singh (1986) reported that ‘education and research’
is the most important factor for arrival of both domestic and international
tourists; and this is again validated by the present study, of course with a
little variation of degrees and intensities. It is obvious from data that
‘education and research’ is the first priority by international tourist, and

‘pilgrimage/spiritual tour’ is the main reason that attracted maximum
percentage of domestic tourists. In general about one-third tourists visited
the city for pilgrimage and related purpose.
Table 7.4. Banaras: Responding Tourists by the Purpose of visit
International Tourist Domestic Tourist
2000 2008 2000 2008
Purpose of Visit
No. % No. % No. % No. %
Pilgrimage/
Spiritual tour
34 22.7 35 23.3 47 31.3 55 36.7
Education/
Research
54 36.0 62 41.3 21 12.0 24 16.0
Cultural activities 11 7.3 5 3.3 19 12.7 23 15.3
Leisure/ Recrea-
tion/ Pleasure
27 18.0 30 20.0 18 14.0 12 8.0
Visiting Friends &
Relatives
12 8.0 10 6.7 15 10.0 18 12.0
Package Tour 4 2.7 4 2.7 9 6.0 6 4.0
Business/ Project 8 5.3 4 2.7 15 10.0 9 6.0
Others 1 0.7 1 0.7 6 4.0 3 2.0
Total 150 100 150 100 150 100 150 100
(Source: Personal surveys and tabulation).
Pleasure and recreation is another significant reason for travel to
Banaras. The city possessed enough sacred sites and images together with
scenic beauty of the Ganga river and nearby hilly areas. These attract
tourists to have experience of sacredscape and serenity of nature. Cultural
activities are also other means of attraction. The package tour with an aim
to market Banaras has not yet taken attention by the government or private
agencies.
5.2. Accommodation Used
The type of accommodation is a good index for cross-cultural studies
between domestic and international tourists (cf. Sievers 1987: 79). The
common perception about international tourists has been that they belong
to elite class and generally use luxurious hotels, but it is obvious from the
present survey that international tourists used more budget hotels for stay.
On average a little less than one-third of total tourists have used budget
hotels (cf. Table 7.5). Star hotels are ranked second in case of international

178
tourists, while guesthouses and dharmashalas (pilgrims’ guesthouses) are
ranked next for domestic tourist.
Table 7.5. Banaras: Tourists by Type of Accommodation used.
2000 2008 2000 2008
Type of
Accommodation
No. % No. % No. % No. %
Star Hotel 36 24.0 42 28.0 21 14.0 24 16.0
Budget Hotel 52 34.7 47 31.3 42 28.0 41 27.3
Guest House 28 18.7 15 10.0 28 18.7 27 18.0
Dharmashala 0 0.0 0 0.0 30 20.0 27 18.0
Paying Guest 19 12.7 30 20.0 1 0.7 1 0.7
Friends/ relatives 7 4.7 5 3.3 11 7.3 12 8.0
Monastery 3 2.0 2 1.3 9 6.0 7 4.7
Others 5 3.3 9 6.0 8 5.3 11 7.3
Total 150 100 150 100 150 100 150 100
Others include railway-retiring room, and accommodation not specified.
The percentage of stay in guesthouses are nearly same for both kinds
of tourists since many of the international tourists those pay visit for
education and research are students and hence they prefer guesthouse and
paying-guesthouse, especially due to cheaper prices. The domestic tourists
who visit as pilgrims stay mostly in the dharmashalas or Panda’s house
that suit to perform their rituals. Pilgrims, especially the Buddhists come
here from many countries like Sri Lanka, Thailand, and Japan and prefer
to stay in monasteries of their respective faiths or sects.
5.3. Media of information for visiting the Place
It is quite obvious that books are recorded as first choice by
International tourists to get information about India and specific place like
Banaras. In case of domestic tourists, friends and relatives are their first
sources for getting information about the city (cf. Table 7.6). Friends and
relatives with their previous experiences have always been the main
inspiring factor for the domestic tourist. Since Banaras (Kashi) is well
known as ancient and holy centre, every elderly Hindu wish to visit at
once and this information passes one generation to another. Even
international tourists have also expressed friends and relatives as source as
second option, however since majority of them are from good educational
background, they use sources like books, institutions and their colleague,

etc. Due to lack of books in local language, domestic tourist couldn’t use
the book for their knowledge and motivation.
Table 7.6. Banaras: Responding Tourists by Media of Information
International Domestic
Media of Information
2000 2008 2000 2008
Books/ Guidebooks 111 114 48 52
Travel Agents 28 31 67 60
Institutions/ Govt. Office 60 60 30 32
Jls/ Magazines/TV/ Radio 27 23 16 12
Friends/ relatives 76 70 96 105
Self Induced 10 18 37 40
Internet/ WEB 27 34 27 36
Others 34 27 9 7
(Others include Feature film, knowing the city from very childhood, and not
specified. In tabulation actual number is not counted because of the fact that a
person generally consults more that one resource. # Each category refers to the
absolute number of 150). (Source: Personal survey and tabulation).
Travel agents and tour operators play an important role in providing
information and services to both kinds of tourists. In current scenario,
‘Internet’ is coming to be one of the biggest information banks to every
one, which provides speedy and vivid information about any place.
Impact of developing educational status is well marked on the
percentile increase of the tourists, mostly inspired with the written
literature (Table 7.6).
5.4. Tourist’s Attraction
As far as the attraction is concerned there are various purposes to visit
the city of Banaras. This city is a centre of culture as well as a great seat of
pilgrimage for devout Hindus, Sikhs, Jains, Buddhist and even Muslims.
At one end it deals with the height of education, and at another end it
swims in the depth of rituals. Irrespective of their purposes of visit, every
tourist shares some common attractions in this city, like the scene of the
Ganga riverfront, magnificent palaces at the riverbank, the zigzag narrow
roads of the old city, the Buddhist landscape, etc. The tourist’s attraction
was surveyed in two ways, i.e. by dividing the interviewers into groups,
and individuals (Table 7.7). This gives a picture of places preferred by
group and individual tourists. It is obvious that the riverfront ghats along
the Ganga river is visited by almost all the tourist, irrespective of

180
international or domestic. Old City also fascinates tourists, especially of
the international. They observe the life style of people, yogi, monasteries,
sadhu, etc. As one person may visit more than one place actual number
can not be calculated, therefore percentile has been taken into
consideration.
Table 7.7. Tourists by Sites of Attractions, each category refers to 100.
International Domestic
2000 2008 2000 2008
Sites of
Attractions
Gr Inv. Gr Inv Gr Inv Gr Inv
1. The Ganga
& Ghats
100 100 100 100 98 99 96 98
2. Vishvanatha
Temple
16 22 16 25 90 94 96 92
3. Bharat Mata
Mandir
38 26 36 31 7 10 4 16
4. BHU & Birla
Temple
32 48 34 47 35 40 40 32
5. Sarnath 70 65 73 71 27 46 31 48
6. Ramanagar
Fort
6 8 4 2 18 15 15 13
7. Old city 60 72 8 13 20 18 28 16
8. Others 12 15 52 68 8 30 22 20
(No. of respondents were 150; for each of the category the total unit refers to 100)
The Vishvanatha Temple and its surrounding is second popular
destination for domestic tourists and NRIs because the temple is venerated
as highly sacred and powerful and also one among the twelve Jyotirlingas
(“light-manifested forms of Shiva”) scattered all-over India. The reasons
for low frequency of foreign tourist to this area include no entry in temple
complex zone and checking with intention to create problem by police
resulting to harassment and humiliation. Sarnath, where Lord Buddha had
given his first sermon to his five disciples (“turning the Wheel of Law”) is
also a popular choice by the tourists. Sarnath attracts a little less than
three-fourth of the international tourists. This whole area is taken as the
heritage zone in the Master Plans of Varanasi 2011 and 2031, yet no
progress is made for landscaping, development of monastic spots and
areas, institutions like yoga and related training (e.g. Vipasana).
Banaras Hindu University campus is a popular attraction for any kind
of tourists. It is one of the beautifully maintained campuses of India, which

caters education and also has several tourist spots. The campus is full of
greenery with grandeur of architectural buildings in which Bharat Kala
Bhawan (university museum) and Birla temple (new Vishvanatha temple)
are visited by most of the tourists. Generally frequency of foreign tourists
is more in the museum, while domestic tourists more commonly visit the
temple. There are only a few group or individual tourist who pay visit to
nearby natural picnic sites like Rajdari, Devdari and Lekhania Dari
(natural falls). This is mostly because of unawareness and less interest
taken by tour operators and supportive infrastructure. Presently the
awareness towards nature tourism and ecotourism promotes the prospects
of increasing influx at these tourism destinations.
5.5. Mode of Transportation in the City
The transport facility in the city is not up to an optimal requirement,
resulting to dissatisfaction among tourists. The crucial problem of the city
is the bad maintenance of roads and heavy water logging during rainy
season. Since city is very densely populated and some areas are very old
where streets are quite narrower than normal, vehicle can not run on those
routes. The means of transport ranges from bus, taxi, auto-rickshaw to
tonga, etc. taxi (brands of Ambassador, Sumo, Qualis, and other cars) are
most common mode of transportation for tourist visiting inside and outside
Banaras. Domestic tourist mostly uses auto-rickshaw for city movement
while they also use taxi for outskirts visits. Auto-rickshaw is well suited to
the condition of Banaras and also used by most of the tourists. On the open
areas and long routes taxi is the first priority by international tourists
followed by use of auto-rickshaw and mini buses (Table 7.8).
Table 7.8. Banaras: Responding Tourists by Mode of Travel in the City.
2000 2008 2000 2008
Mode of Travel
No. % No. % No % No %
Taxi 49 32.7 51 34.0 12 8.0 11 7.3
Mini Bus 23 15.3 21 14.0 3 2.0 4 2.7
Large Bus 18 12.0 20 13.3 23 15.3 22 14.7
Auto-Rickshow 26 17.3 30 20.0 57 38.0 56 37.3
Rickshow 15 10.0 16 10.7 23 15.3 26 17.3
Tonga 3 2.0 2 1.3 9 6.0 9 6.0
On Foot 10 6.7 7 4.7 18 12.0 17 11.3
Others* 6 4.0 3 2.0 5 3.3 5 3.3
Total 150 100 150 100 150 100 150 100
*This includes friends’ vehicle, govt. vehicles, etc. [source: Personal surveys].

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Most of the domestic tourists belong to middle class, therefore they
prefer to use auto-rickshaw and manual rickshaw for the movement in the
city, while they hire taxi for longer route with more number of tourists.
The popularity of travelling by bus records a tendency of decrease because
of very high taxes levied by the government upon the transporters. Many
domestic tourists also use tonga as mode of transportation, especially for
visiting few temple areas like new Vishvanatha temple, Durga Temple,
Sankatmochan, etc. Big groups of tourists use the bus as mode of
transportation, but it can only be served on outer city routes and parked at
the outside areas.
5.6. Expenditure Distribution
To collect information concerning the expenditure by a tourist is a
complex phenomenon. Here general expenditure per day/per person has
been calculated, excluding accommodation and transportation to and from
other cities. The expenditure done by tourists mostly refers to the basic
services for own requirements. The group expenditures are divided into
per person for sake of analysis.
Table 7.9. Banaras: Responding Tourists by Daily Expenditure.
2000 2008 2000 2008
Daily
Expenditure:
Rs. / person No % No % No % No %
1. 50 – 100 3 2.0 2 1.3 36 24.0 24 16.0
2. 101 – 200 51 34.0 53 35.3 72 48.0 76 50.7
3. 201 – 400 60 40.0 55 36.8 27 18.0 31 20.6
4. 401 – 800 16 10.6 17 11.3 9 6.0 10 6.7
5. 801 – 1600 11 7.4 15 10.0 4 2.7 6 4.0
6. above 1600 9 6.0 8 5.3 2 1.3 3 2.0
Total 150 100 150 100 150 100 150 100
Of course there is a direct relationship between number of days stayed
and amount of money spent by tourists, however majority of tourists fall in
the category of Rs 100-200 per day (cf. Table 7.9). Average money spent
by international tourist comes to Rs. 200-500 per day, while for domestic
tourist Rs 100-200. Since the value of Indian currency, rupees (Rs) is quite
less in comparison to other international currencies like Dollar, Pound and
Euro, a general tourist can also spent good some of money without any
pressure. Second category of domestic tourist is recorded between Rs 50-

100 because most of them visit Banaras for pilgrimage and not for
pleasure. Majority of international tourists recorded between Rs 100 and
400 as many of them come here for study and spend minimal amount. This
is also found that 10-15 % elite class of international tourists use to spend
more than Rs 1000, but only 5-6% of them spent more that Rs 1600 or
about $ 40.
The value of Spearman’s rho indicates that expenditure distribution is
not in the same order for different groups i.e. number of tourists for a
particular expenditure category is not correlated and also found not
significant relationship between international and domestic tourists in both
the years (Table 7.9).
5.7. First/ Overall Impression
At the first impression the city is most frequently accepted as one of
the most sacred places for Hindus. The city consists of a great mass of
sacredscapes (sacred spots, sites and artefacts), majority of which are
linked to the riverfront. Such unique places have become essential to the
lives of devout Hindus because of the community use or symbolism
associated with their faith in deep attachment. In fact, these places become
synonymous with residents’ concepts and use of their own. The loss of
such places would reorder or destroy some social process familiar to the
community’s collective being (cf. Hester, 1993: 279). The places valued
most by the dwellers, may not be given prominence by foreign tourists due
to their non-familiarity or non-connectedness. However, such places may
have negative associations to the feeling of inconvenience. This context
lead to psychological conflicts between the residents and tourists. The
overall first impression of the foreign and domestic tourists is associated
with the religious notion (sacred place of pilgrimages) together with
serene-scenic lofty ghats making the riverfront along the Ganga river, and
the conception of sacredness (cf. Table 7.10). The boating in the Ganga
and riverfront scenery of ghats (especially at the sunrise) are the unique
experiences in the world travel.
Among the 84 ghats along the Ganga river, five are considered to be
most auspicious as described in the puranic text, Kashi Khanda (84.107,
114). From south to north they are Asi, Dashashvamedha, Manikarnika,
and Adi Keshava (cf. Fig. 7.2). The half-crescent shape flow of Ganga
looks like a half-¬moon on the forehead of Shiva. The walk along the
ghats, followed steps, sound of the temple bells, smell of flowers, the style
mood and dealing of the priests there, a continuous chain of people for
taking holy dip, gurgle of the river and murmur of recitation of sacred
mantras by devotees after taking holy dip, the rituals at ghats and in nearby

184
temples, devotees’ facial expression of faith altogether make the
riverfront landscape an unique scene in the ‘world of faith and rituals’. In
other word this whole arena may be called a distinct faithscape which has
only to be understood with a personal experience and faith because this is
not only scenic or traditional way, but also a way for making themselves a
connected to the spirit of ultimate reality. Khushwant Singh (1959: 101)
has rightly said that ‘To know the intrinsic meaning and cosmic mysteries
of this city, it is not enough to read about it in books, or see it on the
cinema screen, or hear someone talk about it’. Both the physical and
cultural elements and processes make the riverfront faithscape distinct and
disparate from the nearby localities.
Table 7.10. Banaras: Responding Tourists by “First Impression”, 2008.
International Domestic TOTAL
First Impression
No. % No. % No. %
Religious/ pilgrimage City 12 18.7 29 33.7 41 27.4
City of Ghats 21 32.8 14 16.3 35 23.3
Good & Quite city 6 9.4 20 23.3 26 17.3
Dirty & crowded city 10 15.6 8 9.3 18 12.0
Good Service/ marketing 8 12.5 7 8.1 15 10.0
Educational City 5 7.8 4 4.7 9 6.0
Exotic/ Complex City 1 1.6 2 2.3 3 2.0
Not answered 1 1.6 2 2.3 3 2.0
Total 64 100 86 100 150 100
(Source: Personal survey and tabulation, August 2008)
The international tourists also perceives this place as dirty and
crowded city where at each nook and corner the waste and garbage pits are
openly scattered and there is no civic sense to clean it. The drastically
increasing pace of population, encroachment to make houses, no public
participation and awareness march in this respects, etc. are some of the
responsible factors promoting an environment of chaos. However a
sensitive Greek visitor had rightly expressed that this “city has to be
visualised only in a sense of living organism, not in the purview of the
architectural and historical monuments”. Naturally, the pilgrimage tourists
coming for very specific purpose (religious) never pay serious attention on
the other side. However, the domestic tourists certainly react to such
scenes and in discourse strongly expression their objections. The city has
also been perceived as educational centre, of course at low degree. In fact,
since the ancient past the city has been known as city of leaning, however
at present its recognition has fallen down.

The city in purview of ‘contrasts’ and, ‘mysteries’ is also very
attractive. Old historical monuments at Sarnath and recently developed
planned colonies in the city area present a ‘contrast’; while various sites of
saints, seats, aesthetics and similar one show ‘mysteries’. According to an
American tourist, the impact of Westernisation is clearly visible like
opening of star hotels, souvenir shops, pizzeria, and bear shops, etc.
Through a general walk in the city one may see frequently moving cows,
buffaloes, bulls and goats. It is with this impression that some respondents
called the city a zoological garden (Singh and Singh 1980: 115). Japanese
pay relatively high regards due to their sense of belongingness to this city
as a Buddhist centre, while British tourists feel the city with lively activity
and spiritual feelings. French visitors mostly accept this city as pilgrimage
centre. According to the Greek visitors the city represents the mixed
culture having full sense of living organism.
5.8. Symbolic meaning of Kashi
Banaras is full of symbols and its various meanings. Like ‘the city is
situated on trident of Shiva’, ‘the city of moksha’, ‘forest of bliss’
(Anandbana), etc. On the basis of symbols, surveys conducted that shows
that 40 per cent of domestic tourists expressed this place as ‘City of lord
Shiva’, while about 30 per cent international tourists expressed as the city
where the Ganga river flows (cf. Table 7.11).
Table 7.11. Tourists response to “Symbolic Meaning of Kashi”, 2008
Inter-
national
Domestic TOTAL
Symbolic Meaning
No. % No. % No. %
Sacred/ City of Shiva 12 18.7 33 38.4 45 30.0
The Ganga River 20 31.3 10 11.6 30 20.0
City of Liberation (Moksha) 6 9.4 21 24.4 27 18.0
Cultural Capital 14 21.9 10 11.6 24 16.0
City on Shiva’s Trident 2 3.1 7 8.1 9 6.0
Rural culture in a metropolis 6 9.4 1 1.2 7 4.7
An All-India City 3 4.7 2 2.3 5 3.3
Not answered 1 1.6 2 2.3 3 2.0
Total 64 100 86 100 150 100
(Source: Personal survey and tabulation)
There is a very strong belief by devout Hindus that one can get
liberation (moksha) from birth-rebirth cycle if the dead body will be
cremated here. This place is referred as ‘city of good death’. This image

186
supported by the mythologies attracts devout Hindus to carry a large
number of dead bodies from near and distant areas for cremation. Another
common understanding about the city is the notion that it is the cultural
capital of India.
Water is a dominant feature in many environment and cultures; in
India water has special importance historically and more specifically in
Hindu thought water has been given prominence as liquid sacred energy
which can clean all sorts of sins and provides a new life. On this line of
thought the Ganga river is mytholised as ‘mother river’ (“Ganga Ma/
Mai”), a cradle of Indian culture and civilisation, as symbol of prosperity
and purity Her unique physical position in Banaras has been object of
variant symbols, including the most attractive scenic beauty of visitors and
tourists – about 6 km stretch of crescent moon shaped flow from the south
to the north, having left-hand natural levee built of limestone concretion,
an the right-hand riparian environment of flood plain made of sandy loam
and subject to annual inundation.
The visitors when asked what symbolised the word “Banaras/ Kashi”
for them, almost all the foreign tourists responded that “the Ganga river
with its mysterious ghats and their related activities, especially the ritual
bathing and a religious centre of great antiquity”. To many of them it also
symbolises the “peaceful and holy city”, and also a “great cremation
centre”. However, to a few it also symbolises a city of “numerous beggars
more than any other tourist centre”. All this shows a high sense of
psychological attachment of the tourists to a particular and single element,
i. e. the riverfront Ganga in relation to religion. On the other end, in the
opinion of home tourists, it is a great seat of Hindu religion, especially the
sacred abode of Lord Shiva (Vishveshvara; Singh 1982: 168).
5.9. Soundscape and Smellscape
Among the non-visual senses related to environmental aesthetics
smell and sound are the most distinct ones. Since both are related to space,
time and human concern they ultimately form distinct places, i.e.
smellscape and soundscape. These two spatially-ordered places especially
the obnoxious smell of sewage disposal spots and the unwanted sound
converging to form ‘noisescape’ are the major concern of sensibility and
reaction as clearly marked by tourists. Aspect of sound and smell also play
role in stability, comfortability and resistance of tourist. Sound and smell
phenomena are surveyed together and categorised into nine aspects (cf.
Table 7.12).
Banaras is famous for ringing morning bells, chanting of sacred verses
and devotional songs devoted to different deities. Sometimes these sounds

attract but when it becomes noise it distracts also. International tourists are
very much conscious about these soundscapes and smellscapes. Gurgle of
the river (Ganga), temple and street music and chirping of birds are liked
by international tourists to a reasonably levels but not constantly, while
domestic tourists adjust with such soundscapes and never express their
reaction. Domestic tourists are less conscious, resulting into lack of any
dominant trend. Noise in the streets, shouting among localities and high
pitch music always distract both kinds of tourists. The soundscape as
expressed in the sonic environment created by pilgrims to awaken the
divine being and marking their own appearance in their presence be seen
in a poem (Singh 2002: 173):
The tan- tan, tin- tin, i.. n.. g
The sound from temple-tower,
Giving message in the morning hour,
Divine Beings are ready to bless,
This is a call for glimpse and wish.
Table 7.12. Banaras: Tourists by “Soundscape and Smellscape”.
International Domestic TOTAL
Aspect of Sound/ Smell
No. % No. % No. %
Gurgle of the river (Ganga) 22 34.4 12 13.9 34 22.7
Bells’ sounds & mantras 12 18.7 13 15.1 25 16.7
Traffic noise 8 12.5 5 5.8 13 8.7
Temple and street music 5 7.8 8 9.3 13 8.7
Chirping of birds 8 12.5 3 3.5 11 7.3
Smoke in the evening 11 17.2 6 7.0 17 11.3
Smell of urine/ sewer 9 14.1 6 7.0 15 10.0
Shouting of localities 7 10.9 3 3.5 10 6.7
Obnoxious smell of garbage 6 9.4 3 3.5 9 6.0
Not answered 1 1.6 2 2.3 3 2.0
Total 64 100 86 100 150 100
(Source: Personal survey and tabulation, 2008)
Odour is the other factor to which tourist reaction is quite frequent.
Smoke in the evening, smell of urine and sewer, smell of open garbage,
etc. always creates problem and uncomfortable situation. This situation
develops a kind of irritation in the mind of tourists, which is going to be a
serious threat for the development of tourism in the city. Offering different
food and flowers and related ritual items at the shrines, particularly at the
most commonly visited temples, inherently make a smellscape (Singh
2002: 172):

188
The sweetly smell of offered foods,
The smoky smell of incense-goods
The smell of wet cloths and the colour,
Resulting to smellscape every hour.
6. The Image of Varanasi: Pilgrims’ Faithscapic Map
In a popularly sold religious map of Kashi, the river Ganga is shown
as base for sites of almost all the sacred places (for literary images of the
various attributes of the city, see Singh 2004). The pilgrims and devotees
perceive Kashi in the frame of psycho-faith system rather than space-
oriented location. In this map ‘the most important paths, edges, nodes and
landmarks (following Lynch’s terminology, as discussed in the sequel)
related to sacrality are shown with sketch among which the temples, of
Vishveshvara (popularly called as Vishvanatha) and Annapurna are shown
bold and distinct. All the important shrines like Durga, Hanuman, Ganga,
Bhairava, and all the important ghats are also plotted with sketches and
symbols, Moreover, the Ganga river is represented in the form of a
goddess. The puranic view of city’s existence on Shiva’s trident is also
represented in abstract form. [# section 6, 7 and 8 are almost based on
Singh 1988].
In terms of cartography such maps lack physical reality, but they
express intimate experiences of people or of things which are difficult to
make public, but they are not impossible to express; moreover they may be
personal and deeply felt (Tuan 1977: 147). Only with intimate sensing and
concentration one can support this idea.
The pilgrims’ faithscape map also refers to spatial behaviour with
particular emphasis on the human desire to draw upon, reinforce, and
accentuate devotees’ beliefs about holy spots by singling out memorable
structural symbols that capture the identity of place: water flow with boat
in the Ganga river and the ghats along the bank, cremation fire, Vindu
Madhava Dharahara, temple Shikharas, traffic police at the crossing,
moving vehicle, sacred pond of Durgakunda, Ashokan pillar at Sarnath,
railroad, singing devotees, etc. Of course, this map is sold among pilgrims
with an aim for advertisement, the “silent languages” (cf. Hall 1959) it
used are quite parallel to our own cognitive map of Varanasi.
6.1. Theoretic Frame and Methodology
In a recent seminar proceedings five topics, given relevant support in
the study of urban images are: definition and scope, explicitness of their

formulation, function of urban images, relationship of the observer to the
reality, and immediate and long-term prospects (Rodwin and Hollister
1984: 3-4). One might find that all these themes are closely connected. In
the context of pilgrimage centres in India, the idea of “image” may be
defined as the state and level of faith and perception developed in the span
of time. Since such centres, are considered as abode of divinities) its image
becomes a dynamic-stored knowledge about which the person is always,
aware and wish to visit. The issue of formulation refers to historical
processes and social context along with the variation and distinction in
different cultural groups. Man wants to make his will a reality; in this
context “image” functions as a channel between ‘liminality’ and
‘reaggregation’ through changes and memory (cf. Singh 2010: 17-18). The
mentally stored knowledge and physically existent aspects might have
many similarities and contrasts, therefore interpretation of relationship has
important role. Finally, study of image in the light of change and future
scope will highlight its prospect, especially with reference to people-
participation and design making.
In the present essay, the concept of imageability to Varanasi/ Kashi
has been used in a straightforward and easy manner what is basically
proposed by Lynch (1960: 141-142). The imageability refers to that
‘quality in a physical object which gives it a high probability of evoking a
strong image in any given observer. … It might also be called legibility,
of perhaps visibility in a heightened sense, where objects are not only able
to be seen, but are presented sharply and intensely to the senses” (Lynch,
1960: 9-10). All his “questions” were taken into consideration ‘with
modification in Indian context, specially the culture and people of the
region and country. Additionally, the respondents were asked to locate
familiarity (cf. Halperin 1988: 5) aspects on their sketch, and later, on the
map supplied to them. This lengthy interview took about two hours.
Two types of samples were collected. In the course of two months
(January-February 1980), at different hotels and important sites 45 foreign
tourists were interviewed; they belong to thirteen countries: Australia,
Belgium, Canada, France, Germany, Greece, Italy, Japan, the Netherlands,
New Zealand, Sweden, U.K., and U.S.A. A group of 45 students of post-
graduation in geography at Banaras Hindu University, was interviewed
(March 1988) in the same way; in which about three-fourth students
belong to Uttar Pradesh (mostly Varanasi and nearby districts), followed
with nearby districts of Bihar, while some students also come from West
Bengal, Kerala, and one as far away from Andman & Nicobar Islands (cf.
Singh 1988).

190
In a general sense, to understand the degree of familiarity,
correspondence between actual location and conception of location, an
index of familiarity, Fi, has been developed, which is calculated
qualitatively in the context of distortion level (dl; as given in Table 7.13),
showing the reciprocal value of dl. It has been assumed that if a person
knows any aspect of familiarity and able the plot exactly on the real map
supplied to him, that would have value of 1.0; thus in reverse order the
lowest value of the Fi will be 0.0 (cf. Singh 1988).
Table 7. 13. Values of Distance (metres), Distortion, and Familiarity Index
Se.
No.
Distance distortion from
a actual to plotted, in m
Assumed distortion
index (dl)
Familiarity
Index, Fi (1/dl)
1 0.0 (identical) 1.0 1.00
2 Up to 8 1.2 0.83
3 9 – 16 1.4 0.71
4 17 – 24 1.6 0.63
5 25 – 50 2.0 0.50
6 51 – 75 3.0 0.33
7 76 – 100 4.0 0.25
8 101 – 125 5.0 0.20
9 126 – 150 6.0 0.17
--- Above 150 7.0 0.14
(Source: Singh 1988: 12)
The tabulation of the values has been operated in two ways. For each
aspect the average values (Fi) of total respondents (foreign, and Indian
students, separately) were finally calculated and grouped into five classes
(cf. Table 7.14), which are explained through their explicit character
associated with the places and attributes (Table 7.15).
Table 7.14. Varanasi: Levels of Familiarity (Fi)
Frequency of respondents
Foreign tourists BHU Students
Se. Familiarity
Index, Fi
Familiarity
Level, Fl
No. % No. %
1 Above 0.80 Very high 15 33.3 11 24.5
2 0.60 – 0.80 High 11 24.5 14 31.1
3 0.40 – 0.60 Moderate 10 22.2 14 31.1
4 0.20 – 0.40 Low 5 11.1 6 13.3
5 Below 0.20 Least 4 8.9 --- ---
-- TOTAL ----- 45 100.0 45 100.0
(Source: Personal Surveys, 1980, 1988, 2000, cf. Singh 1988: 14)

Table 7.15. Varanasi: Familiarity Elements, and Familiarity Index (Fi)
(Source: Personal Surveys, 1980, 1988, 2000, cf. Singh 1988: 13).
It is remarkable that belongingness to a place does not influence so
strongly the familiarity. This does not confirm to a mental setup that
‘belongingness by birth or for longer period of time promotes stronger
Familiarity Element Fi, Foreign
tourists
Fi, BHU
students
1. Station-Godaulia Road 0.50 0.63
2. Station-BHU Road 0.72 0.90
3. Station-Sarnath Road 0.82 0.56
4. Station-Air Port Road 0.85 0.41
5. G. T. Road 0.13 0.32
Path
6. BHU-Godaulia/ Chauk Rd. 0.38 0.67
1. The Ganga river 0.95 0.77
2. The Varana river 0.56 0.65
3. The Asi Nala/ river 0.36 0.47
Edge
4. Station-DLW Road 0.18 0.45
1. Sarnath Stupa 0.92 0.79
2. Chauk Police Station 0.92 0.58
3. Church at Godaulia 0.46 0.75
4. BHU Gate & Malaviya statue 0.83 0.90
5. Varanasi Railway Station 0.69 0.92
Landmark
6. Telegraph Tower 0.34 0.42
1. Vishvanatha temple 0.93 0.84
2. Dashashvamedha ghat 0.75 0.83
3. Manikarnika Ghat 0.83 0.59
4. Sarnatha 0.88 0.65
5. Sankatamocana temple o.51 0.92
6. BHU Vishvanatha temple 0.76 0.92
7. Durga temple 0.63 0.69
8. Bharat Mata Mandir 0.85 0.59
9. Sanskrit University 0.57 0.51
10. Ramanagar Fort 0.79 0.48
11. Man Mandir Observatory 0.51 0.32
Node
12. Raja ghat 0.40 0.37
1. Chauk area 0.62 0.75
2. BHU Campus 0.82 0.91
3. Asi-Shivala area 0.25 0.78
4. Cantonment 0.83 0.61
District
5. Alaipur-Jaitpura 0.55 0.21

192
awareness and knowing’. In fact, those who come for shorter period of
time as tourists or students devote more time to understand the place and
landscape. Most of the workers believe that “these images of our everyday
world evolve from the way we use value and interact with the
environment” (Banarjee and Baer 1987: 273). Overall responses are
interpreted in general context with the support of sketches drawn-by the
individual respondent. On the basis of all the sketches and information
given, a composite cognitive map of Varanasi (Fig. 7.7) is developed.
7. Perception of Tourists
The first impression of the foreign visitors associated with this city is
related with the religious notion, lofty ghats along the Ganga river and the
conception of sacredness. The boating in the Ganga and scenery of ghats
(especially at the sunrise) are the unique experiences in the world’s travel.
Among the 84 ghats along the Ganga river, five are considered to be
most auspicious; according to the KKh (84.107-10, 114) they are: Asi,
Dashashvamedha, Manikarnika, Panchaganga, and Adi Keshava (from
south to north). The half-crescent shaped flow of Ganga looks like a half--
moon on the forehead of Shiva. The march towards ghats, followed steps,
sound of the temple bells, smell of flowers, the style-mood and dealing of
the priests there, a continuous chain of people for taking holy dip, gurgle,
of the river and murmur of recitation of sacred mantras by devotees after
taking holy dip, the rituals at ghats and in nearby temples, devotees’ facial
expression of faith altogether make the city and ghats an unique scene
in the “world of faith and rituals”, in other word a distinct faithscape
which has only to be understood with a personal experience and faith
because this is not only scenic or traditional way, but also a way for
making themselves a part of natural association with an aim to understand
the ultimate reality. To know the intrinsic meaning and cosmic mysteries
of this city, “it is not enough to read about it in books, or see it on the
cinema screen, or hear someone talk about it” (Singh 1959: 101). Both the
physical and cultural elements and processes make the faithscape distinct
and disparate from the nearby localities (e. g. Figs. 7.4 and 7.5).
After visiting temples related to Jainism, Buddhism, Hinduism, and
Islam, visitor always thought about the integrity of religious thoughts and
ideas. On the other hand, the antiquities related to these religions further
indicate their growth and continuity in time frame as expressed by the
frequent visitors from the USA, UK and France the countries which
record maximum intensity of tourists in Varanasi (Singh and Singh 1980:
115).

Fig. 7.4. A view of Asi Ghat and nearby landscape (by Christine Macy).
Fig. 7.5. A view of main ghats: Ahilyabai- Shitala- Dashashvamedha.
The visitors when asked what symbolized the word “Varanasi” for
them, almost all the foreign tourists responded that “the Ganga river with
its mysterious ghats and their related activities, especially the ritual
bathing and a religious centre of great antiquity”. To many of them it also
symbolizes the “peaceful and holy city”, and also a “great cremation
centre”. However, to a few it also symbolizes a city of “numerous beggars
more than any other tourist centre”. All this shows a high sense of
psychological attachment of the tourists to a particular and single element,
i.e. the river front Ganga in relation to religion. On the other end, in the

194
opinion of home tourists, it is a great seat of Hindu religion, especially the
sacred abode of Lord Shiva/Vishveshvara (Singh 1982: 168).
The respondents were asked to record the first impression which
became important for them. To most of the visitors ‘architecture of the
Railway Station (Varanasi), lots of rickshaws, wandering cows and bulls
in the city, immediate intensification of traffic, crowds of pilgrims, and to
few a very dirty and disorderly environment yet full of life, activity and
interest’ become important feelings.
The city in purview of “contrasts” and “mysteries” is also very
attractive. Old historical monuments at Sarnath and recently developed
planned colonies in the city area present a “contrast”; while various sites
of saints, seats, aesthetics and similar one show “mysteries”. According to
an American tourist, the impact of westernization is clearly visible like
opening of star-hotels. Through a general movement in the city one may
see frequently moving cows, buffalos, bulls and goats. It is with this
impression that some respondents called the city a zoological garden
(Singh and Singh 1980: 115). Japanese pay relatively high regards due to
their sense of belongingness to this city as a Buddhist centre, while British
tourists feel the city with lively activity and spiritual feelings. French
visitors mostly accept this city as pilgrimage centre. According to the
Greek visitors the city represents the mixed culture having full sense of
living organism.
A number of sketch maps by tourists were prepared which illustrate
some form of general tendencies and also some of the special features of
their own interest. Four representative sample sketch maps were analysed
and presented elsewhere (Fig. 7.6, cf. Singh 1982: 170, and 1988: 18). As
already mentioned, the perceptive attitudes of tourists from different parts
of the world reflect their own cultural way of understanding. In all these
maps river-front and ghats and Vishvanatha/Golden temple are common.
Japanese tourists are much familiar with the various sites of the city, while
Greek visitors paid much attention toward art gallery, sun rise and
dying-home. Similar to Greeks, French tourists are very much impressed
with burning ghat of Manikarnika. American tourists are not so much
aware of the city like others. Very few tourists have clear ideas about
Alamgir mosque and its historical background. Surprisingly most of the
foreign tourists perceive Durga temple as ‘monkey temple’; it is mostly
due to misinterpretation by tour-guides.
Other respondents from New Zealand, Canada, Germany, Australia,
the Netherlands, Italy and Belgium have mostly referred to the boating and
the ghats, and the golden temple. An Australian tourist has remarked that

the Golden temple maintained the religious sense, while the Vishvanatha
temple in the B. H. U. is like a public place.
Fig. 7.6. Tourists’ sketches Varanasi.
(Source: after Singh 1982: 170, and also 1988: 18).
The visitors’ orientation towards the recognition of the city by its
residents got much importance. They considered that the “dwellers are
proud of their city”, “people are trying to prevent and preserve the life of
Varanasi”, “many people come here for religious pursuit because they

196
regard it as the holiest city of India”, etc. However, at the same time it was
also observed that people made the city more commercial than its religious
character. This impression was developed because a number of people
meet tourists and became friend only to show their shops and to sell the
silk-products or handicraft articles. The level and quality of images are so
diverse and complex that it is almost difficult to give a final shape to the
imagery landscape. But in spite of several contrasts, there also exist many
similarities which help in making a generalized cognitive’ map of the city.
7.1. Perception of Students
Similar to that of foreign tourists, the city is perceived as holy place of
Hinduism. Many of the students have also expressed the image of this city
as a seat of education. No one has explained the differences between
Varanasi and Kashi; moreover, even the meaning and symbolic senses
were not clearly expressed. Surprisingly some students have mentioned
that Varanasi lies along the Varana river while Kashi is along the Ganga
river, but in reference to locating them on their sketch they were confused.
Sarnath is well known to students but many of them have not visited the
important sites there as is obvious from their description.
The location, shape and importance in association with Shiva, the
Ganga river has not been fully perceived by the students. The common
things of familiarity are: Banaras Hindu University (BHU), railway
station, diesel locomotive works (DLW), Godaulia crossing, etc., but very
few students have noted the Ramanagar fort, Jaisingh’s Hindu Observatory
at Man Mandir Ghat, Kala Bhairava temple, etc. In spite of their training
in geography, students were not well aware about the accuracy of scale,
direction and the turnings. It is quite clear that students are more
concerned about their readings and assigned tasks rather than knowing the
milieu of environment-place-people in which they live.
8. Cognitive Map of Varanasi
The first idea to test the visual quality of city has been initiated by
Kevin Lynch (1962), who analysed various levels of legibility and
imageability. On the basis of his detailed observation he has prepared
hierarchy of five classes of landscape imagery: Path – the channel of
movement, Edge – the linear element binding the space or signifying it as
a barrier to movement, Node – focal point or destination of attraction,
District – part displaying a high degree of homogeneity, and Landmark –
the points (e. g., specific buildings) making a sense of reference. Like
other holy cities of the world these attributes are clearly marked with

various level of identity, over the map of Varanasi (Fig. 7.7). This is, in
fact, composition of all the plotting on the given map.
Fig. 7.7. Varanasi: Visitors’ Composite Cognitive map (Singh 1982: 173).
The composite cognitive map (also schemata, knowledge structure,
mental map, and so on) clearly reveals that the very view of the Ganga
seen from the east introduces not only what is best in the urban landscape
but also registers a profound impression on the observers’ space

198
preferences along with the eastern-most limit (Edge) of the city (Fig. 7.7).
For tourists boating is the main recreation along the ghats, while for the
dwellers ritual bath is more important.
The highest preference level (above 90%) among the Nodes is
recorded at Vishvanatha Golden (Vishveshvara) temple which symbolizes
the vitality of the cultural personality. The image of this temple further
reflects its vision in the form of nickname, i.e. Varanasi, the City of Lord
Vishvanatha”. Very high preference frequency is also noted for the ghats
and Sarnath (see Table 7.15; Figs. 7.4, 7.5).
Among the Landmarks Church at Godaulia, Stupa at Sarnath, Police
station at Chauk, B.H.U. Gate at Lanka, statue of Chadrashekhar Azad at
Lahurabir crossing, Varanasi Railway Station, and Telegraph tower are
important. The Nodes and Landmarks are surrounded by different types of
Districts like residential areas, commercial areas, administrative and
educational buildings, etc. Their common shape, size and the functional
use definitely provide a level of homogeneity in such areas. The
familiarity level of Nodes is closely interlinked with the connecting Paths;
indeed, they provide a way to cognize the city. The most popular channel
of movement is Station-Lahurabir-Godaulia-Dashashvamedha Road; it is
followed by the road connecting B.H.U.
Fig. 7.8. Four Faces of Kashi (Banaras) [after Singh 2009].

The synthesis of the landscape development as well as the perceptive
view of Varanasi both represent an integrated picture of Indian culture at
national level; both have provided a distinctive type of social personality
known, as ‘Banarasi’; in fact, “it is an art of living; both passionate and
carefree. They call it mast ; (“joie de vivre”), mauj (“delight, festivity”),
and phakarpan (“carefreeness”) (Eck. 1982: 304; also Singh 2004).
The above idea of personality can be visually expressed with the help
of sketches, among, which four are very common: washing clothes while
drying wet clothes in the sun; pasting’ of hemp (Cannabis sativa) to make
special cold drink; and hippies’ culture and. smoking along the ghats. The
superb one is the scene of wandering widows, bulls, ascetics, and the steps
towards ghats (Fig. 7.8). This common scene is clear in the sketch where a
widow is running on the step followed with a bull and an ascetic is
watching her while standing near Shiva temple.
The Greek visitors have rightly expressed that this “city has to be
visualized only in a sense of living organism, not in the purview of the
architectural and historical monuments” (Singh and Singh 1980: 116). It
has been very rightly remarked by Kevin Lynch (1976: vii) that “The
diverse ways in which different groups see the same place are important
for public policy. Critical for public policy also are the fascinating simi-
larities, arising from features of the environment itself....”.
9. Epilogue: Prospect & Perspective
For developing any tourism destination three basic requirements are
necessary i.e. attraction, accessibility and accommodation. From the
ancient period, Banaras has maintained its status of a great centre of
pilgrimage. Even today in Banaras city exists a large number of shrines
and temples belonging to the Hindus (ca 3500), Muslims (ca 1400),
Christians (ca 14 churches), the Buddhists (9), the Jains (3), the Sikhs (3),
and several other sacred sites and places. The Hindu shrines and
sanctuaries associated to different gods, sometimes the patron one (a form
of Shiva), however many times one-and-many together, i.e. the polythetic
structure, common in Banaras is Panchayatan (‘five gods together’). This
multiplicit character of the city has been the main attraction. The serene
esthetical beauty of the Ganga river and neighbouring hill territory
associated to the goddesses, Vindhyachal Kshetra, has been an additional
attraction. However, many of the important shrines are not allowed for
non-adherents, especially no way to the international tourists. However at
some places there are provisions to see the inner side from the outer
corridors. The natural setting, the spirit of place, and the continuity of

200
cultural traditions have all blended together to create and preserve a
unique lifestyle known as Ban rasi (Singh and Rana 2002: 24). Moreover,
it is also famous as a centre for learning the Sanskrit literature, music and
painting, yoga and meditation.
Of course, seasonal variation is observed in tourism influx but in
Banaras throughout the year both domestic and international tourists pay
visit. One of the basic reasons was the attraction to this city as educational
centre. During 1965-2000 existed here the American Institute of Indian
Studies, AIIS, which earlier served as one of the very popular centres of
education and research in Indology; especially its iconographic and
photographic collection was magnificent. By shifting this institution at
Gurgaon (near New Delhi), one of the most famous educational attractions
is lost, and no way replaced by such other institution. The educational
tourists additionally require good libraries, teachers/ tutors and skilled
assistants who help them during study period. While surveying the
educational tourist, a gap between them and the available resources of
knowledge was noticed.
The libraries in different universities at Banaras do not provide update
information and infrastructural facilities; moreover they also require
complicated formalities of affiliation for entry. They are also mismanaged
and arranged properly. Besides this, most of the rare and useful books are
in private collection by various scholars’ families that tourists can not have
easy access and heavy charges are also asked for consultation. These
problems discourage student tourists to come and stay for longer period.
There are many untapped beautiful ancient sites and spots worth seen
lying in the narrow lanes and streets of Banaras that need to be made
accessible for the common tourists. Special means and modes of
transportation should be facilitated to reach there.
Till 1988 there was 914.30ha area under transportation and
communication, which was planned to 1300ha in the Master Plans of
1999, and further extended to 1460ha in 2011, which shows only a little
addition. Most of the roads, lanes and streets are old and developed in
haphazard manner, and the both side area along are victim of
encroachments. There is no system of outer ring road, of course it is
proposed. In the latest Master Plan provision of ply-over bridges, bus
stand, new bridge over the Varana river, and widening of the roads and
streets under the zonal regulation system are proposed. The most crucial
problems the tour operators face is lack of parking spaces and the areas
where big size buses can stand. In the main city area there is parking place.
The buses are allowed to stand in along the main roads in the western part
of the main city only during 9.00pm - 8.00am. The distances from the

main attractive spots are quite longer and there is no alternative
arrangement for easy walk or use of small vehicles.
The uncontrolled rule of the charges is the restrictive forces creating
dissatisfaction among tourists. Most of the old open spaces, parks and
water bodies are illegally captured and converted into residential colonies.
Traffic congestion, jams, irregular movement, the noise and smoke
pollution by the heavy traffic are the other resultant problems tourists face
and react to these issues. Expenditure on transportation facilities also
depends on profile of the tourist. Elite class tourists prefer high luxury so
they spend more money than general tourist for getting different mode and
kind of transport facilities. Transport service providers are facing problem
of high rate of road taxes, in addition to permit charges and tourist taxes.
This has caused price hike for transportation facility, which ultimately
cause reaction of anger to tourist about rates as compared to other states.
One of the biggest problems disturbing this industry is parking places in
the city. There is lack organised open spaces used for parking, but there is
rule for “no parking”. Administration is not providing space for parking
but charging fine if vehicle stands near no parking lane. This directly
restricts the movement inside city.
Accommodation is another important basic facility required by any
tourist. The studies show that maximum number of tourists had opted
budget hotels for their stay purposes. For domestic tourists, maximum
orientation is towards cheap hotels, guesthouses and dharmashalas, whose
number reaches to 112 in the city. Few of them also manage to stay in
some of their friends and relatives. It is obviously noted that no optimally
required number of cheap hotels and dharmashalas are available. Various
study programmes are running in Banaras by different universities of
world (e.g. USA, Sweden, Germany, Italy, etc.), in which the group
members use to stay for a fortnight to two month. They prefer
accommodation like guesthouses, paying guest families and budget hotels.
In Varanasi city, there are 12 star hotels and about 180 other registered
hotels. The condition of 5* category hotels are satisfactory but their
services are not up to an optimal level. The condition of lower category
like 3* and budget hotels are inefficient and their number is insufficient
too. The most important feature of tourist industry is services and
maintenance, which is lacking in accommodation industry here.
The conditions of dharmashalas are not satisfactory as expressed by
majority of pilgrims. Most of them are unhygienic except a few Marvari
and Gujarati dharmashalas. It would be highly appreciated if government
and religious trusts came forward to take care of this. On the line of well
appraised dharmashalas manage by Vaishno Devi Trust (Jammu and

202
Kashmir), the Kashi Vishvanatha Temple Trust should develop sufficient
accommodation and associated facilities to pilgrims and religious tourists
at various spots in the city.
Additionally, the quality of motivational or publicity material,
responsible to motivate domestic and international tourists, is not
satisfactory. Also the brochures, books and other printed materials are only
in either Hindi or English, hence unable to attract tourists of different
languages spoken in different states of India or international tourists with
other languages. Department of Tourism (state and central level) should
take initiative regarding this on priority basis. Among such materials
guidebooks and other printed brochures are the useful source information;
however they are not sufficient at all. One can surprisingly note that no
authentic map and sizeable guidebook on Banaras are available, except the
only advanced and comprehensive guidebook (cf. Singh and Rana 2002).
Through the behavioural survey of tourists, it seems clear that the
collective awareness to save the heritage of Banaras has not yet appealed
to the dwellers. The proposed plan by the state institutions are not
supported and nurtured by the local resident personnel. In spite of
considering sacred structures and objects as cultural and heritage resources
which can be used for the special kind of tourism, e.g. pilgrimage-tourism,
no noticeable programme has been developed. The tourists from abroad
opine that the spatial structure need to be allowed for the benefit with a
view to promoting conservation and preservation and a securing financial
support but this type of development be without losing its sense of
community and also to protect fragile place-related institutions from
tourist encroachment. Of course, from the local side it is a matter of
suspicion and also a threat to the traditional religious and cultural
traditions, which do not allow interference from the outsiders. It is
noteworthy that such programmes and plan has been successful in the
western world (cf. Hester 1993: 294). In future the behavioural study of
human cognition in association with spatial attributes and cultural
variation, like imageability, will add a new perspective in its application
for the comprehensive planning (cf. Golledge 2002).
The measurement of tourists’ satisfaction with a particular destination
involves more than simply measuring the level of satisfaction with the
services delivered by individual enterprises. Concerning the level of
satisfaction, most of the tourists express their experiences as satisfactory,
and also felt that local people have been ‘hospitable’, however the pace of
market view and money-motto ideologies together changing the harmony
of cultural interaction between the local people and the tourists. The
question of measuring satisfaction involves an assessment of whether the

experiences have resulted in the desired benefits sought by the individual,
moreover it also depends upon how well desired outcomes are realised (cf.
Wagar 1966). About a quarter of century ago most of the tourists has
expressed their feeling toward the people as ‘hospitable, charming and
cheerful, and mostly calm’ (cf. Kayastha and Singh 1977: 148-149). The
rapidly changing society towards modernisation and more economic
consciousness resulting to ‘individualism’ that also having drastic effect
on the tourists, especially treating them as a resource to exploit.
It has rightly been remarked by Kevin Lynch (1976: vii) that “The
diverse ways in which different groups see the same place are important
for public policy. Critical for public policy also are the fascinating
similarities, arising from features of the environment itself....”.
One of the main objectives of behavioural survey of tourists was to
solve their problems and provide suggestion to public and private sector
for further tourism development. The results of this study will help the
host population, visitors, and tourism development to make co-ordination
between them for the different problems. During the personal discourses
tourism authorities have accepted that this study will help to understand
and sort out the problems faced by tourists and help in formulating policy
and planning for development of tourism in Banaras. It has been now
accepted that “the human body is the first landscape we encounter and
explore. It is likely that we carry the cognitive imagery in our heads as
well as the actuality of our own bodies as we approach the external
environment. Landscape is our second major encounter” (Porteous 1986:
10, also 1990). In the light of history the common cognitive view has been
ever changing with the fact that man is becoming more individualistic. The
bridge between the cognitive view and actuality can be made in the
perspective of planning cultural heritage. In this line of thought Master
Plan of the Greater Varanasi (2031) needs re-orientation with an aim to
preserve the cultural heritage and its aesthetic values.
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~~~~~~~~~~~~~~~~~~~~~
Dr. Pravin S. Rana
Lecturer in Tourism Management, Faculty of Arts,
Banaras Hindu University, Varanasi, UP 221005. INDIA.
Email, psranabhu@gmail.com
§ Pravin holds a Master degree 2000 in Tourism Management and has worked on
“Pilgrimage and Ecotourism in Varanasi Region, Resources, Perspectives and
Prospects” for his doctoral dissertation, University of Lucknow, 2003, and
published a dozen of papers in this area. He is a co-author of Banaras Region, A
Spiritual and Cultural Guide (2002/2006, Indica Books, Varanasi, with R.P.B.
Singh), and Tourism Geography (2006, New Royal Book Co., Lucknow, with A.K.
Singh). During Aug. 2005-July 2009, he had served as Manager of the Children
Programme at World Literacy of Canada India Office; and also gave seminars in
Norway and Canada.
Prof. Rana P.B. Singh
Professor of Cultural Geography & Heritage Studies, Banaras Hindu
University, New F - 7 Jodhpur Colony, Varanasi, UP 221005. INDIA.
Email, ranapbs@gmail.com
§ Rana is researching in the fields of heritage planning, pilgrimages and settlement
systems in Varanasi region since over last three decades as promoter, collaborator
and organiser. On these topics he lectured at centres in all parts of the world. His
publications include over 195 papers and 38 books on these subjects, including
Banaras, the Heritage City of India: Geography, History, and Bibliography (IB
2009), and the eight books under ‘Planet Earth & Cultural Understanding Series’:
five from Cambridge Scholars Publishing UK: Uprooting Geographic Thoughts
in India (2009), Geographical Thoughts in India: Snapshots and Vision for the 21st
Century (2009), Cosmic Order & Cultural Astronomy (2009), Banaras, Making of
India’s Heritage City (2009), Sacred Geography of Goddesses in South Asia
(2010), and three from Shubhi Publications (New Delhi, India): Heritagescapes
and Cultural Landscapes (2010), Sacredscapes and Pilgrimage Systems (2010),
and Holy Places and Pilgrimages: Essays on India (2010).

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Perceptions and Images of Pilgrims and Tourists in Banaras