Master Thsis Work-CaoChang by Cao Chang

Title:Reforming Territories

Student: Chang Cao Student number:r0648801 Supervisor: Anuschka Kutz Published: June 2018 Programme: Master of Architecture(Brussels) Organization Unit: Faculty of Architecture, KU Leuven Course Unit: A43072 maib42 Master Dissertation Academic Year: 2017/2018 Credits: Imagines not specified are drawn by ChangCao, copyright reserved according to KU Leuven Master dissertation copyright terms

CONTENT

Introduction

Chapter 1 London - aging, and grouping

Chapter 2 The care home - a personal story

Chapter 3 36 From personal story to suburban context Chapter 4 Religion and Inner community

Chapter 5 The Territory study

Chapter 6 In between territories and functions

Chapter 7 Reforming territories

References & Bibliography

Introduction

The Project is set up with the background of aging and grouping issue in London. The aim is to reflect the social and spatial characters through multiple reading of urban phenomenon. The project starts with studying a close old people to get familiar with aging people's life. The author visited Suburb London November 2017 and February 2018. During the visit, the author did interviews, visiting different places and studying the suburb and its residents. In this paper, the author study and analysis a Lady's life, and reflect the common sense of religious group belonging to border community. Then the author discussed the how religionrelated spaces been used and how different groups of people interacted into the territories. Based on the study above the author develops the theory of built up awareness of covered spaces to reform the territories. Furthermore, the author proposed multiple dimensions intervention into the territories and to reach the aim set up from the entire project.

Chapter 1 London - aging, and grouping

As an international city for decades, London has residents with all types of backgrounds. This brings multiculturalism to the city, turning to be one of the city's unique and essential characters. The intermixing of people from different cultural traditions, languages and social backgrounds not only makes the city fascinating, but also influences its social, cultural and economic life. As the west Europe steps into an aged society, London's suburb is unpredictably experiencing the problem of population aging. In addition, the shifting of society structure brings about great challenges and conflicts. Herein, the relations with the spatial characters and the residents are urgently needed.

Mean Age od london @http://ukdataexplorer.com/census/london/

london-ethnic groups @https://en.wikipedia.org/wiki/Ethnic_groups_in_London

Chapter 2 The care home - a personal story

AT BEGINNING-LOOK URBAN PHENOMENON FROM PERSONAL PERSPECTIVE At the very beginning, The author studied a senior people with close relationship, and the text follows: Jack Chen retired five years ago and used to be a government staff in a financial authority; now he's an agent of personal care products, cleaning machines, air refresher, etc. Also, he helps others with tax consult. Jack is somewhat active in stock investment and even worked as a salesman, he made a social and economic connection with the bosses and the government officers when he served at the authority. Using his social net, Jack organized commercial dinners, introducing relevant businessman. He no longer needs to go to the office every morning but more like selfemployed. He would check the stock market news in the morning, then make calls afternoon or visit his client, then around 5 o'clock pick up his grandsons from school and send the children to their parent's home. Jack's time is now more flexible, though he stayed at home than any other period. However worked as a qualified staff for decades, it's hard for him to adjust to his new roles, it's kind of a slow process turning his role from professional circle to his family circle and

eventually to himself. To against life runs like ordinary people, Jack tried to start his second career as a health-care machine agent. But that's not only for fun. The changes in living style also change a lot. Using WeChat, he's having online meetings and paying for everything he bought; a wallet is no longer needed. Jack didn't know how to type Chinese word, and he now sends voice or video message with the smartphone. But online shopping is still stressful for him, hanging the clothing shop and get a physical connection is more convinced of them. The Chinese parents bear a burden to take care of next generations. When their son/daughter got married, they would try to prepare for the new house, and then unconsciously they are ready for their grandchildren birth. As a result of the fast-growing population in major cities like Beijing and Shanghai, parents are busy with working and earning money; the grandparents took the responsibility to take care of young babies. Jack's son worked in Beijing and raised 3babies. Due to the one-child policy in 1980-2010, the youngers have to support a large family, in this case, 3children took too a lot of focus from the two families. As their grandpa, Jack had to pick up the youngest from the kindergarten and to offer financial support for deposit and house rent-they live in the Capital without a resident

permit, which means they have to pay a lot more to education and house rent. Though hard it is to play a role as a father, Jack finds it easier to be a close grandfather; he would play little balls with the kids, He would tell stories for them and jumping on the beach tracking spray meets sands. It gives him a lot of joy ever since his son grown up. In the family, he spends much more time with his wife; he used to be the one who's only in charge of earning money and now he has to go to the early morning market to get the fresh food. Quarrels and conflicts occurred when they are watching TV and distributing house cleaning jobs. Jack is near 70 years old; he now pays much more attention to his health care. He smokes less than before, and walk around the parking filed in a huge shopping mall. Life was always not perfect, but I thought Jack had found his balance. It's interesting that through one people's life experience, a specific urban rule could be found and applied it to broader urban culture and architectural studies. And that's the process of how the author develops the entire project, from personal research to the urban phenomenon and uncover the architecture meaning underneath.

Lady M's family migration routine

The research is based on a personal story to wider the suburb context study, and the person I studied is Lady M. She is a pure vegetarian, believing in Hindulism. She and her family moved to London in 1975 from Kenya and after that they ran a store for living. After three decades, her husband passed away in 2003. When her daughter moved to Canada after graduating from college, she moved to the care house near the Streatham Common station. According to her, she had already been attached to the life and environment in London and did not want to move to another strange place to start a new life at such an old age. Thus, her daughter and she looked carefully for a care house which could provide food suitable for her. Finally, they found this care house in South London.

figure 2.2-Lady M & her diet note photo taken by changcao

The Aashna House Residential Care Home, as a branch institution of Sanctuary Care with a strong background of east Africa and Hindu, has approximately 30 staff and 80 residents. The residents mostly have a belief in religion, and they are strict about their food and drinks. The centre of the care home is the garden and the common room, and the studio apartments, and other facilities are located on the two edges. At the end of each corridor, there is a little canteen where residents could have meals together.

Aashna House Residential Care Home photo taken by changcao during visit to London

Birdview of the carehome

The garden and the common room

Aashna House Residential Care Home

THE ONLY CITY-REACH OF LADY M -THE JOURNEY FROM CAREHOME TO HINDU TEMPLE Mrs. M's life in the care house is quite simple. She usually visits the Hindu temple a few street blocks away one to two times a month. For the rest time, she stays in the care home following her stable daily routine.

Shree Swaminarayan Temple

From London to the care home, changing of transportations and scales. For Lady M, thought live in a Global city, her concept of the city is limited. In her idea, the whole concept of community is the care home, and more specific, the common room, the canteen and her studio apartment.

Lady M's studio appartment The studio apartment and the canteen

The common room on level 0

The Carehome

The neighborhood

Greather London

The common room Most of the time the residents wat TV, when there is festival or clecbration, some outer visiters would give performances in the common room 16

In the common room, the senior residents spend most of their time watching Hindu television programs and some have meals at the other side of the room. Across the common room is the garden, people could enjoy the fresh air and sunshine in a good weather. These two places are the heart of the care home, as most of the social activities and entertainments are happening there. According to the staff, they would invite some people from different religious institutions to perform shows and to give lessons to the residents. Furthermore, people would celebrate religious and national festivals in the common room. While there is only one 60-inch screen television, it is difficult for everybody to watch their favourite programme at the same time. In most cases, people just sit in the common room and do not communicate often. With approximately 60 people living in the care home, it is not easy to get to know each other. With the television playing as background sound, the silence would be less embarrassing.

Passage and the studios 18

view Lady M's studio from the corridor photo taken by changcao

The canteen

Lady M's studio appartment

The dining room opposite to the bedroom is the place where she has meals and meet others unconsciously. The residents nearby would share the canteen for 3times a day, which gives the chance for people to chat with each other. Though there is no TV or other entertainments, they would like to go to the canteen instead of having meals alone in their own room. Mrs. M considers the common room less comfortable. She told me that in the common room, there are mostly male residents occupying the space and watching television. And there are Muslim people, Buddhist people, and other people speaking different languages, and having different living habits, she finds herself hardly enjoy communicating with others. She prefers to visit the canteen to meet other people. The care home would distribute residents to different zones, according to gender and identity. That is the reason why people living close would have things in common easier and they would more like to utilize the medium size canteen as their social venues. She spends most of the time between her room and the canteen. The small studio apartment with beds, chairs, a little kitchen and a washroom is the private space of Mrs. M, where she rests, reads, prepares herself afternoon tea, meets visitors, washes and prays.

The imagine presents the daily routine of Lady M 22

In the morning, lady M would do a quick clean and have her breakfast in the canteen. Like many other senior citizens, Lady M gets up very early. The distribution of the rooms was made of living habits and their cultural background, so half part of the residents who live close to Lady M would share the canteen together.

To the common hall

During the morning, Lady M would read some books or newspapers, and the other residents would go to the common hall located on the ground floor to watch TV. Lady finds the common room less attractive, as mostly the male residents stay there all day.

Lady M has serval chairs in the room, and she changed places to do different things. She had decorated the room with little Hindu gods and her family photos.

HEALTH CHECK

FOOD DELIEVERY ROUTINE STAFF'S ROUTINE The staff sends the meals to the canteen, and the residents go there to take food, rather than staying in the room. also the staff would check the status of the residents, i this case, the doors stays open all the time. 26

Visiting garden The tiny garden in the middle of the house is the lovely space for all the people, while the bad weather in London make visiting the garden and stay there for a long time a luxury.

Friends Of all the 80 senior residents, Lady M only made good friends with three others since she moved in. And she said she met some other close friends in the Hindu temple as well.

Meet Others Although living in the same place, everyone has their life routine. And the canteen becomes the place where Lady M could meet and talk to others with appointments. And in the resident's minds, the canteen is a space with social interactions.

Bedtime the end of the day and to repeat the daily routine next morning.

ARCHIVE OF LADY M'S PERSONAL ITEMS photo taken by changcao

Hindu God

Dining Chair

Private Chair

Lady M's Kitchenware

Family Photos

Lady M's books

On the walls and tables, she puts a lot of photos and Hindu decorations. Those personal archives present one's life story in a way the space is rebuilt within the studio apartment. It could be seen from the image above that two issues makeup Mrs. M's foundations of life, including the personal character of Hinduism and the physical contact of the canteen.

LADY M'S DAILY ROUTINE IN COMBINED SECTIONS OF HER STUDIO APARTMENT

cooking in the kitchen inside her studio apartment

photo wall of her family

the two places she stayed reading and sometimes meeting friends.

The image is made of inner facades as well as presents the daily life of Mrs. M, how she rebuilds her personal world in the tiny studio apartment, as well as the frequency of spaces uses. 32

the entrance and the corridor

LADY M'S DAILY ROUTINE IN COMBINED SECTIONS OF THE CANTEEN

the common canteen served with kitchen equipment, tables, and chairs.

Though the care home is to feel like "home," the toilet paper and hand wash gel on the wall remind people of its public character.

The visit to Hindu temple is the only urban-reach out of Lady M's stable daily routine 34

Lady M's daily routine collection.

From the study of Mrs. M, what is beyond her life is the tie of religion, culture and her life. Religion is her only connection to the city apart from the care home. The canteen gathers people with things in common. And the common room cannot meet the requires of every resident and meanwhile gives the most basic facilities. While the canteen plays as an in-between role of common and private, people have a concept of the canteen that they could have meals here, and meanwhile they would do something more than just eating. It creates a chance to bring people together, and social integrations happening from that solid foundation.

Chapter 3 From personal story to suburban context

In general, the religious need to visit the Hindu temple is the only chance for Mrs. M to access to the outside society. For her, the care home is like an isolated community mainly with people of strong connections to certain religions. Religion is the reason people chose Aashna House Residential Care Home, since the staff who runs it follows the religious rules, and it enjoys a reputation for religious service. From the personal research, the role of religion and religious activities are the key to reconstruct the displaced life of Lady M, and the relation can also be applied to the suburban context study.

The context of generations After the Indian-Pakistani partition in 1947 and the British withdrawal from a majority of its imperial territory, the fast-growing economics and the post-war demand for labour made the large-scale immigration of former colonies to the British towns. This involved the generations of Muslims from India, Pakistan, and Bangladesh throughout the 1960s and 1970s who struggled to rebuild their cultural and religious values as well as practices in their new homeland. According to the book 'The British Mosquean Architectural and Social History', from the 1980s to the 1990s, the Muslim community in Britain took root and began to build new mosques from the ground. In most cases, these projects were the reconstruction of mosques or other converted buildings. Fundraising was completed through local donations and fundraising campaigns initiated by members of the local community.

The Fazl Mosque Purpose built mosque in london @ https://commons.wikimedia.org/wiki/File:Fazl_Mosque.jpg

Hyderi Islamic Centre This Islamic center was transfer from a former synagogue @photo taken by ChangCao

Thereby, people had a close relationship with their local mosques. They not only raised funds for the mosques, but also guided the design of mosques. And in many cases, they really participated in the construction of mosques. By this way, they built up mosques, adding new spaces to the city. Hence, it can be agreed that Lady M's personal attachment to Hinduism in a way presents the common sense of migration from the 1960s to the 1970s, and a group of people who are about to retired after hard working for three decades. During the period of 1960s-1970s, the property price was much lower in South suburban London, and a huge amount of migrations set up their first step there. And all the above made the common suburb phenomenon today.

Muslim Community Presented public how they pray during 2018 'My Mosque Open day' in Hyderi Islamic Centre

@photo taken by ChangCao during Mosque Open Day 2018

Clubs for different ages

Library services

The reception on Mosque openday

kitchen preparing tea and food

Community of Hyderi Islamic Centre @photo taken by ChangCao during Mosque Open Day 2018

During the visit to Mosque open day, the author found The Community of Hyderi Islamic Centre is under well-organizations. They gave care to the senior members, offering after-school classes for young kids and they invite their neighbors to come to the mosque have tea or food. A lot of people visit this Islamic center regularly. The community had successfully enriched the meaning of an Islamic center, rather than limit it to just praying. The functions of the religious building have changed a lot over the years. Bearing a lot of memories of people's costumes and habits, they are crucial elements to connect people together. Religion is about birth, death and pray, playing a more complex social and architectural role of social duty since it can gather people to learn and perform different cultures. And from Lady M's daily life to the typical migrant and local group's religious backgrounds, as religion plays an important role in social life, the author decided to extend the study to religious-related territories study and to uncover the architectural meanings behind.

Chapter 4 Religion and Inner community

With the rapid development of religious activities, the commercials, retail and schools begin to come out along the mosques. Subsequently, a type of inner communities grows out of the suburban area, with a much stronger connection inside and meanwhile isolates itself from the general community. Within the religious community, there are different organization bodies, groups, and institutions. The way those inner communities connect to the public presents how the territory was occupied and transferred, how the spaces are used and what type of characters it plays to the community. The case study I chose to study is the Streatham high road, which is famous for traffic jam, since it is the main access to the South London and High Road A21. The neighbourhood contains two churches, an Islamic centre, a synagogue, a care home, as well as varieties of shops and schools. Within the zone Streatham, the Streatham high road is a concentration of public facilities, religious institutions, public transportations and commercial activities. The rich sources of religious institutions and retails with religious and culture backgrounds in a way represented the theory learned from the care home- how religious behaviors would influence people occupying and using spaces.

Streatham high road

URBAN SPATIAL RYTHEM ANALYSIS The facade along the street shows the urban rhythm of the neighborhood, The region is commercially active, as many shops and restaurants spreading along the territories. While the same time, the religioous institutions, are of little urban reach. With huge space inside and offering various activities, these buildings are only physically contactable from their tiny doors, the rhythm presents the imbalance of urban-reach, inner49areas, and their accessibilities.

STREET FACADE COLLECTION ALONG PART OF STREATHAM HIGH ROAD

STREET FACADE COLLECTION ALONG PART OF A216 ROAD,LONDON

Chriatian center

Chinese Restaurant

Pakistanmarkrt

Halal meat

Beauty shop

Streatham Green

BBQ

Sweet shop

Ialamic center

FEMALE MUSLIM

The Muslim woman has to take care of the family, thus apart goes to pray in the mosque when no men were there. She also visits serval shops related to Muslim traditions---the halal meat shop, the market run by a Pakistan, the nails shops, and afterward takes her kids from school.

MALE MUSLIM The Muslim male goes to shops and Islamic center. He can always meet people with same backgrounds. Th neighborhood 52 is high occupied among this group of people.

MUSLIM KIDS The Muslim kids have a quite strong connection to the Muslim community; they take an active part in the activities provided by the Islamic center. And serval math school has been built along the mosque. The Islamic center plays a role as the heart of the community.

laundry

East Arica Hair cut

Cafe

Math school

The sing group

computer bar

Public Square

The church

THE CHRISTIAN LADY The active Christian senior lady goes to the Christian center-the bible shop, and there she communicates with the staffs. And besides, she goes to the charity lunch given by St Leonard's church 53 and takes part in the sing group in the Roman church as well.

Real estate agency

THE YOUNG PEOPLE For young people work far away from their house, the only reach they have to the urban spaces are the real estate agency and the Chinese restaurant. Apart from that, they had few chances to explore further into the neighborhood. And for most of them, the annual mosque open day is the only time they would step into a mosque fearless.

Chriatian center

THE CHRISTIAN SENIOR LADY

markrt

laundry

The church

The sing group

Ialamic center MUSLIM KIDS

Halal meat

East Arica Hair cut FEMALE MUSLIM

nails

Streatham Green

Cafe computer bar

Math school

Public Square

MALE MUSLIM

DAILY ROUTINE OF DIFFERENT PEOPLE 55

Conclusion- Through people,s daily routine along the Streatham high road- the Muslim lady, the Muslim man, and children, senior citizens as well as the employer. Although living in the same place, they have a very different concept of the spaces. The active level and staying period are also quite different, as the Muslim people are more attached to the site and are aware of the vast spaces hidden behind the little entrance. Thus the author picked up several sites along the road to present the spatial relationship and how in-between spaces are applied in different contexts, particularly with a strong connection to religious features, the spatial analysis would help identify how transformed building reshapes the spaces, and how the spaces are adapted to different usages from time to time.

Chapter 5 The territoey study

The London street---London's street life is considered as unfavorable when compared with other cities, for instance, the pavement cafe in Paris, and the pedestrian facilities in Copenhagen. London has become the arena of star architects. The government had tried to make more efforts to create more public spaces. Nonetheless, as result of political and many other concerns, the plan did not work out. The very strict rule has been set in the street territory. When it comes to the case of busy and narrow Streatham high road, the street life is mostly being forced to move inside the buildings, and here the author study different buildings as well as its spatial and social features. 58

Locationof Islamic center

1.South London Islamic Centre The Islamic center was transformed into a formal fire station in 1977. The building used to be a fire station, and was bought by the Pakistan Muslim community and then transformed into the place to pray in the 1980s. It has two pray rooms, one for male and one for female, while the female part is much smaller than the male part and there is a common space in the centre. The common spaces like the pray room are made of carpets, yet play the core role of the entire centre, where people meet and chat, having meals and giving lectures. However, mostly men and women have to stay in the tiny room on the other side. Those three spaces have been transformed from the original garage of the fire station, and the rest two buildings had been made into library and residence place for staff.

South London Islamic center

@photo taken by Changcao during visit to London 2018

From the faรงade, it could be seen as the two large gates originally for fire cars and the long storage next to it which now has been transformed to pray room. And what is interesting is that there is a tiny space with iron fences to separate the pedestrian to the building, and also there are spaces between the math school and the mosque. These spaces are supposed to be public spaces, yet the fences do not really close up. Thus, it creates a space between public and private, which is a space in between. Sometimes, it can be seen as some children waiting at the fences, and men and women are gathering inside the fences in front of the mosque entrance. Although the main entrance is quite small and invisible in the urban context, the inner spaces are rich and a lot of things are happening. Nonetheless, it is hard to feel it from the street, as there is no notice board or transparent windows but solid wall and fences.

The spaces belong to the property of the Islamic center, while it's publicly accessible day and night. The in-between space (the red part above) is type of secondary connection to the people going to the mosque, as they do not actually step into the mosque. Consciously, they find it easier to chat with friends.

South London Islamic center used to be a fire station

Math school used to be Residential

The region is of rich activities in each building, while there are limit entrances on the street, it's because the Islamic center and the math school are both transferred from building for other purposes.

The R C Church

male pray Residential female part

male part

shoe change Multifunctional room

female pray

fences library

entrance to female pray room

entrance to male pray room

The male ray room operates well during ordinary days. However, during big days, it would be too small. Thus, the room next to it or even the courtyard would be transformed to worship usage.

@photo taken by ChangCao during visit to London 2018

The courtyard under the canopy serves as a connection of different parts of the mosque.

@photo taken by ChangCao during visit to London 2018

The location of Christian centre

2.The Christian centre The bible shop, opposite to the church is Mana Christian Centre. It was started in September 1981 through a vision that a member of Streatham Baptist Church had a Christian witness on the busy Streatham High Road through books and counselling. It was earlier in the 1970s that the Lord laid a vision on members of that church for an "Open Door" on the High Road. The church was conscious that their message needed to be more readily available to people on the street. The aim and vision were to provide this "Open Door" where during the week, the general public could come into contact with the gospel message.

Christian center Plan and the street facade

Different from the other shops and restaurants, the Christian centre has two large windows, and a little triangular space made of two pieces of glasses in the middle of each window. The little triangular space creates a space to accommodate one person to stop by and have a close up look of the interior design. This is a temporary refuge. As the Christian centre situates at one end of the pedestrian cross, it adds kind of valuable public spaces to the street territory. Even during the night, when the shop closes, with the lights on, it provides a recognizable landmark on the street.

the triangle spaces provided by the Christian centre @photo taken by ChangCao during visit to London 2018

The location of St Leonard's Church

3.St.leonard church St. Leonard Church is in the middle of a cemetery, not only giving worship services but also running a charity nearby to help senior citizens. The church would prepare meals and drinks. While people pick up the food as the buffet, they would take the table at the main hall to have meals with others. Unfortunately, the cemetery around the church stops the connection of the church to the street, thus making the church isolated. 70

@photo taken by ChangCao during visit to London 2018

The space transfer of St Leonard church, between the two doors, is the multiple use space, where people prepare food and meet others.

Locating in the middle of the graveyard, the church found it's tough to reach the pedestrians. Even the staff would like to share their services; people hardly know the rich-nonreligious activities inside.

St Leonard's Church

R C Church of The English Martyrs

Closed door while the church actually is open

Sing group of The English Martyrs

Lunch for scenior citizens in St Leonard @photoes taken by ChangCao during visit to London

Although the two church around Streatham organize a variety of activities and would like very much to open them up for the public, they find it hard to reach more people due to inconvenient accessibility. The management rule within the church hall makes it unfriendly for new visitors. Only people familiar with the schedule of the church benefit best, the staff of the church also upset with not able to reach more others.

using the Nave as dining room

The in-between space

Trabsfering spaces by doors 75

The location of fitness club next to Streatham green

4.The Streatham green place The Streatham green spaces are the common space, and the fitness club next to it has been transformed from backyards. Unlike other transparent fitness clubs, it has a brick faรงade without windows. Thus, people would not have an eye contact with the people inside, which makes it difficult to draw people's attention. While the clever owner makes paintings on the wall, they help change the situation accordingly.

streatham Green

@photoes taken by ChangCao during visit to London

abandonded roads

side wall facing public space

TERRITORIES AROUND STREATHAM GREEN Urban renew never ends, and sometimes the public territories are made out of it. In this case, the blocked roads and the back side walls get their role as public spaces.

Plan of the places around Streatham green

the square made out of abandoned road 80

abandoned road

Conclusion

The dead street life-doors and passages The Streatham high street was first established in 1068, while the buildings were largely built in the 1800s. It reflects the relation of the street as well as the roaddoors and passages. The functions of the territory are quite strict, and property rules are widely applied. Thus, it is difficult to find a refuge on the busy road, as there is hardly any in-between space to slow down people's steps. The relationship of doors and passages in the urban scale also reflects its roots. In the sixteen century Italy, the convenient room was a place with doors directly connecting to others, and in the nineteen century England, a convenient room provided privacy with just one door to the passage, and the passage to other rooms (Evans, R., 1997. Translations from drawing to building and other essays (p. 64). London: Architectural Association.). The shift was the concept of public and the concept of organization of houses. While the rule doorpassage-door is applied to city design, it offers no integration and in-between space between urban elements.

Chapter 6 In between territories and functions

Within the area, there are well developed inner communities, where they give a variety of services to its members or residence. All are happening in the gate building. Even the people inside the community would like to have other people visit and get involve in the activities. Thus, it is particularly hard to do so. According to Jan Gael's 'LIFE BETWEEN BUILDINGS', where the inspiration of social contact is based on physical touch, the opportunity to see and hear others provide ideas and in-aspirations. However, the buildings are used as mosques, as fitness clubs and even as churches, due to the constructions and locations. It is difficult to be seen from the street and hard to be heard what is new and open to the public. In 'life between buildings', in the mass media, it is equally essential to be with others, as it gives opportunities to learn more common and details. This is a chance to see how others work, behave and dress. By all these means of information, one builds up his confident relationship with the world.

As highly developed institutions, the mosque, the church, and the care house all have services to its members, while the members of each institution are of similar social backgrounds. It has isolated the group from observing other people. Religion could be a contributor of better quality spaces. As religious institution has already developed connections to its beliefs, and it has the willingness to share and contribute to the wider community, the serves are not that open and easy access to others due to the fact that religious construction has its limits and disadvantages. Furthermore, according to the spatial study of the in-between spaces, people from certain religious groups also seek for spaces less strict in religious rules and with less religious ties. Thereby, they could access to daily life. At the same time, women, children and old participant are in the situations of lacking public spaces. When it comes to the mosque, it is difficult to find a solution within the mosque/church.

What could be strengthened is the in-between spaces, and the half-fenced area is outside the South London Islamic Centre and the triangular place of the Christian Centre. Those integrated places provide the kind of Compatibility and religious asylum on the street territory. While people are waiting for bus and opening of the entrance, connections naturally happen between people involved in the same space. Since they are unconsciously aware that people in the same place are about to pray, and go to math school, the key difference of people gathering at the bus stop is that they build up a cultural awareness from the space itself while the bus stop builds a common awareness of directions. That is the cross-influence of spaces and sociality, while the greater aim gained from the research above is to share the religious community services to other groups. That is to provide compatible space in order to build up spatial awareness.

The religious communities are made of people with similar backgrounds, and the potential risk is that the religious group has been apart from the community. The Streatham and Lambeth Council has already worked on organizing people from different religious and national backgrounds to know each other. And the Christian and Muslim people have joint activities with other churches/mosques. The missing part is the connections from the religious group to the urban context, and a place belongs to general and the religious elements that play a role as guests. In general, it aims to increase people's awareness of the spaces with public features and it can be transformed into a wider system. The spaces, such as fitness club, religious institutions, green lands, and roads can be introduced or recovered to build people's awareness of the spaces, including what is happening, what is possible, what people never know and what people misunderstand.

Chapter 7 Reforming territories

Reforming Territories Through the study of spaces balancing functions and urban reach, the project works with three dimensions to reform the territories. The aims are follows: Functional---To reach the spatial ambitions, the idea is to create spaces light and make it transparent so that people walking on the street, and sitting in the park could be easily aware of it. Furthermore, the space is the asylum before and after the religious activities and schools. Spatial---To get most advantages, and to reach wider spaces, the integration project could be put into high developed Stratham high road, and also could be put into parks. The solution is to have truss construction with hanging roofs. It takes little space on the ground level, and the main space is as above. And the single unit could be added vertically and horizontally, thus making it suitable to different contexts. Arrangement--- the spaces are supposed to be aside and above the mosque, fitness club, and church, with entrances to them. The space functions serve as reading rooms, dining rooms, and gathering spaces. It may change for different purposes and extend the role of the in-between spaces.

MOBIL LIBRARY Provide temporary refuge among busy traffic

MULTI-USE ENTRANCE Hosting activities outside the church building

OPEN-UP RESIDENCY A senior citizen apartment habitation

LANDSCAPE Combine the abandoned roads with oublic park

WEEKEND MARKET Combination of flexiable canopies

ISLAMIC CENTER INSERT Provide multi entrances to street facede and offer stress-free spaces for women

FLEXIBILITY

NEW ENTRIES STREET REFUGE OPEN MARKET The tiny spaces of the churchyard, temporary refuge of the Christian center and the square made out of the abandoned road. These are the territories desire its flexibility to co-operate with the spaces inside the building. As the church, the Christian center is willing to reach its services to the border community, but the original construction restricts them, so certain flexibility and variety shapes of spaces are in need on those territories.

basic structure of mobil canopy 93

mobil library

retail

donate collection

food bank

open market

Multiable uses of the basic units and its combinations to adapt to border uses

MOBIL LIBRARY Short stay for pedestrian

MULTI-USE ENTRANCE Offer flexibility to the church territoty

OPEN MARKET Conbination of canopies for the market within community

TRANSFORMATION ISLAMIC CENTER TERRITORIES From the spatial analysis before, the south London Islamic center is of disadvantages because of its constructions is made out if former fire station. The intervention of the Islamic center is of two parts-the structure along the street to reshape the entrances to the Islamic center, and the other is the insert building for female Muslim. It deals with dimensions and possibilities. The aim is to open up space to the street and to reorganize the spaces already there, so the community could benefit from it as well.

INTERVENTION LOCATION

Female-purpose Insert

Double Entrances

Corridor along the street

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MULTI ENTRANCES OF SPACES DISTRIBUTION, TO INTEGRATED MULTI-GROUP ACTIVITIES

THE COMMON HALL, OFFERING STRESS-FREE SPACES FOR FEMALE MUSLIM AND PROVIDING ACCESS TO THE STREET.

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men's pray change shoes

multi-use hall

commom entrance

Residence

Islamic Library women's pray

common hall

kid's room

ISLAMIC CNETER INSERT - LEVEL 0 102

common terrace

cafe

ISLAMIC CNETER INSERT - LEVEL 1

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learning center

ISLAMIC CNETER INSERT - LEVEL 3

MULTI-USE ROOM

ISLAMIC CNETER INSERT - LEVEL 4

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The eye-contact in different levels provided spaces with privacy with the spaces are still connected. This volume is for female Muslim so they can enjoy more free out of busy life and have the chance to meet other.

SECTION - THE ADDING VOLUME FOR FEMALE-MUSLIM 105

View Interventions from the street The corridor along the road is a distributor of the street facade; the multi-entrances reminds pedestrians exploring spaces behind.

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View from the common hall Even on the ground floor, people could have a sense of what's going on at the 2nd and 3rd floor.

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URBAN COMPLEX

OPEN-UP RESIDENCY PERFORMANCE HALL LANDSCAPE CONNECTION The urban complex is to reform the territories with direct access to public spaces. The abandoned roads and the spaces above the fitness club. The aim is to introduce senior citizen living into the urban area, with the fitness club and performance spaces combined with living units. So the residents would have more chances to meet other people. Within the residency building the common hall in the middle offering different level of privacy on each floor. So without direct eye-contact, they could feel others from other senses. And it help to strength the awareness of the spaces. The rich openness creates multi-functional spaces. So not only it attracts old people, but also it draws younger's attention. In this way, the project strength the awareness of the spaces. 108

Urban complex location 109

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Combine the senior residency with open-up spaces with the outer urban territories. To create the chance to reach the broader society.

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Reform the territories covered: the abandoned roads, back yard . 112

Streatham Green

Original Fitness Club

Common Pool

URBAN COMPLEX - LEVEL 0

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Performance hall

东

北

南

西

common hall

URBAN COMPLEX - LEVEL 1 114

Open-up residency-LEVEL 2

Open-up residency-LEVEL 3

Open-up residency-LEVEL 5

Open-up residency-LEVEL 4

With all forms of openness with mobil isolaed wall, the reidents could transfer the spaces for different uses.

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The common hall in the middle offers spatial possibilities to accommodate various activities. The senior residents can benefit from its combination with the fitness club, its close distance to religious institutions and other services.

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view from the street to the landscape connection The landscape connection covers both the square transferred from abandoned roads and the Streatham green, so the spatial experience continues. It reshapes space of the abandoned road, so people would expect what is going on there.

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View from Streatham Green to the performance hall the performance hall could be seen and fell from far. It's for the community to sing group to practice, and it added possibilities to the public green park.

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PHYSICAL MODE

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site model 120

canopy intervention NEW ENTRIES

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ISLAMIC CENTER INTERVENTIONS 122

STREET VIEW

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URBAN COMPLEX OPEN-UP RESIDENCY LANDSCAPE CONNECTION PERFORMANCE HALL

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OPEN MARKET

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OPEN-UP RESIDENCY

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CANOPY INTERVENTION MOBIL LIBRARY 128

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Bibliography & References

1.Gehl, J., 2011. Life between buildings: using public space. Island Press. 2.Villanueva Brandt, C. and Warnock-Smith, A., 2010. London+ 10. Architectural Association Publications. 3. Evans, R., Difford, R. and Middleton, R., 1997. Translations from drawing to building and other essays . London: Architectural Association. 4. Saleem, S., 2018. The British Mosque, a social and architectural history. 5. Simpson, D., 2015. Young-Old: Urban Utopias of an Aging Society. Lars MĂźller Publishers. 6.Knox, P., 2012. 24 Starchitects, starchitecture and the symbolic capital of world cities. International Handbook of Globalization and World Cities, p.275. 7. History of Manna Christian Centre. http:// www.mannachristiancentre.co.uk/pages/934. htm 8. Naylor, S. and Ryan, J.R., 2002. The mosque in the suburbs: negotiating religion and ethnicity in South London. Social & Cultural Geography, 3(1), pp.39-59. 9. Simpson, D., 2010. Third age urbanism

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(Doctoral dissertation, ETH Zurich). 10. Streatham High Road and Streatham Hill conservation area statement. Lambeth Planning .https://www.lambeth.gov.uk/sites/default/ 11. Diversity in older age-Minority Religions. http://www.cpa.org.uk/information/reviews/ CPA-Rapid-Review-Diversity-in-OlderAge-%20Religious-Minorities.pdf

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