With rapid urbanisation has come changes to Ahmedabad’s spatial form, including the decision to transform eleven kilometres of the city’s monsoon river into a Riverfront. The Sabarmati Riverfront project is extensive in scale and ambition, and emerged with strong political support for the ‘environmental improvement … and urban rejuvenation project’. However, exactly how the project has improved and rejuvenated the river is unclear. Mindful of how rivers in India constitute important cultural heritage, in this article we aim to examine how the policy rhetoric behind the Sabarmati Riverfront project was implemented in practice and experienced in real life.

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The paper presents the first results of the analysis of archaeofaunal remains from the monastery at Nitra-Zobor site (SW Slovakia). The majority of the 5201 analysed specimens (five samples) came from the cellar and floors of two monk's houses from the Camaldulese Monastery of St. Joseph (1693-1782). The remainder originated from areas between the houses (one sample), layers connected to the construction and destruction of the baroque monastery (two samples), a single medieval feature (one sample) and unspecified contexts (two samples). The material is dominated by aquatic or semi-aquatic taxa (97.3 %) including fish (Pisces), crayfish (Astacus astacus), otter (Lutra lutra), beaver (Castor fiber) and the European pond turtle (Emys orbicularis). Only freshwater fish such pike (Esox lucius), carp (Cyprinus carpio), Danube catfish (Silurus glanis), sturgeon (Acipenser sp.), tench (Tinca tinca), dace (Leuciscus leuciscus), and bleak (Alburnus alburnus) were identified. Large-sized individuals predominate in the assemblage pointing to the anthropogenic selection of fish, and a wealth of natural resources or favourable artificial fishponds. The representation of skeletal elements from the head, trunk and fin indicate that complete fresh fish were brought to the site. Monks consumed whole or portions of fish (traces of butchery and chewing are recorded). The assemblage from house no. 9 had an exclusively fasting character, while house no. 3 yielded bones of domestic mammals-young sheep/goat, cattle, chicken, goose and turkey. The spatial differences are explained through the context of finds, when in the latter are related with the construction and destruction of the baroque monastery. The meat of domestic mammals was probably consumed in the monastery by service staff and other secular persons that often visited and used local public services.