Nestled amidst the vibrant cultural heritage of West Bengal lies a treasury of architectural wonders that weave tales of a bygone era. The terracotta temples, adorned with intricate panels illustrating myths, folklore, and daily life, serve as poignant symbols of the region’s rich heritage. However, beneath their weathered exteriors, a silent crisis unfolds — a preservation dilemma that threatens to erase these sacred structures from history. Why, then, is the conservation of these invaluable monuments hanging so precariously in the balance?
After months of researching and planning my three-week tour of West Bengal, I was well aware that many structures on my itinerary were not adequately maintained. This reality hit home even before reaching the first site on the inaugural day. While passing through the small village of Jagatballavpur en route to the impressive yet seemingly abandoned Rajrajeshwar Temple in Kotalpur, I stumbled upon my first terracotta temple. Unaware of its existence prior to my visit, I eagerly stopped to experience this architectural marvel that would become a recurring theme in the days to come.
Dedicated to Shiva, this temple finds mention in David McCutchion’s book, “Brick Temples of Bengal,” dating its construction to circa 1763-1764 CE. Locals say the temple was built on the eve of the Battle of Buxar, which was fought between 22nd and 23rd October 1764, between the forces under the command of the British East India Company, led by Hector Munro, and the combined armies of Balwant Singh, Raja of Benaras; Mir Qasim, Nawab of Bengal till 1764; the Nawab of Awadh, Shuja-ud–Daula; and the Mughal Emperor, Shah Alam II.
Despite not being ancient, its weathered appearance could mislead one into thinking otherwise. The terracotta ornamentation rivals the best of its time, a joy to behold, with scenes from Ramayana, Mahabharata, Krishnalila, Rasmandal, Kirtimukha, Shika and numerous mythological gods and goddesses.
However, the temple is gradually succumbing to decay and being swallowed by vegetation. Fenced off with warning signs, it stands devoid of local visitors. Adjacent to it, a modern concrete temple in active use adds a perplexing contrast—a beautiful 250-year-old temple seemingly replaced by a ~20-year-old structure next door.
(click to view higher-res images)
How did this situation arise?
To gain insight, I reached out to a fellow blogger hailing from West Bengal. She shared :
“I will be honest. It’s only recently that there has been a revival in Hinduism.
From 1970s as Marxism took over they decided to ignore all heritage structures in WB. Economic development in Bengal stopped thanks to economic policies of the centre towards the state (post independence) and then the state policies under cpm rule made people move out, and those that remained behind lived in abject poverty. With all focus on earning no one had time for temple renovations which were all left to be ruined. Whatever work was done was during the British era. After that all work stopped by 1970s.Only recently work has started but is not enough.”
Acknowledging my limited knowledge of the intricate political landscape of Indian states, I delved deeper to understand the impact of land reforms by the Communist Party of India (Marxist) or CPI(M) government on temples and religious institutions in West Bengal.
The land reforms of the late 1970s aimed to address agrarian inequalities, redistributing land from large landowners to peasants. This had complex implications for temples:
Changes in Land Ownership:
The land reforms involved imposing land ceilings, limiting the amount of land that an individual or family could own. In some cases, this led to the redistribution of land that may have included properties associated with temples or religious institutions. Those who received land partially occupied by a temple were unlikely to have the funds to contribute towards the upkeep of their inherited structure.
Economic Impact on Temples:
Temples often rely on endowments and land for their sustenance. If temples were landowners and their landholdings were affected by the land reforms, it would have economic implications for the temples. The manner in which these changes were implemented and their specific impact on individual temples would vary.
Social and Political Dynamics:
The CPI(M)’s land reforms were part of a broader socio-political agenda aimed at addressing social inequalities. The impact on temples may have been influenced by the political dynamics of the time, as well as the local community’s response to the reforms.
Cultural and Heritage Considerations:
Temples are not only religious institutions but also cultural and heritage sites. Any changes in landownership or economic conditions resulting from the land reforms could have had implications for the cultural and heritage aspects of temples.
Community Relations:
The impact on temples would also be influenced by the relationship between the local community, including temple management and devotees, and the government implementing the reforms. Positive or negative reactions may have varied based on local sentiments.
The plight of many terracotta temples, once symbols of artistic prowess and devotion, now reflects neglect and decay. This post aims to illuminate some of the contributing factors which have led to the sad situation we can observe today, but more importantly the urgent need for concerted efforts to preserve these integral elements of West Bengal’s shared history.
Please let me know your thoughts in the comment section, I would love to hear from those currently resident in West Bengal as to how they view this situation.
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