Catarina Guimaraes Master of Architecture Thesis_SCAD by Catarina Guimaraes

AN INTEGRATIVE COMMUNITY CENTER FOR THE ANDEAN WOMAN

Graduate Architecture Thesis by Catarina Guimar達es Professor Hsu-Jen Huang | May 2015

THIS YOU SEE “ This you see is me, Nothing more, nothing less A piece of being ... A bit of humanity A handful of laughs A lot of dreams A dose of madness A piece of sweetness With all my sincerity. This you see, is me,

ESTO QUE VES “Esto que ves soy yo, Ni más, ni menos Un pedazo de ser… Un trozo de humanidad Un puñado de risas Un montón de sueños Una cuota de locura Un pedazo de dulzura Con toda mi sinceridad. Esto que ves, soy yo,

Nothing more, nothing less.

Ni más, ni menos.

A woman , sometimes a girl

Una mujer, a veces niña,

Sometimes space

a veces espacio

sometimes infinite

a veces infinito

sometimes passion ...

a veces pasión…

sometimes freedom

a veces libertad

but simply so ... This is me. “ (Teresa Aburto)

pero así simplemente así… asi soy yo.” (Teresa Aburto)

AN INTEGRATIVE COMMUNITY CENTER FOR THE ANDEAN WOMAN

A Thesis Submitted to the Faculty of the Architecture Department in Partial Fulfillment of the Requirements for the Degree of Master of Architecture at Savannah College of Art and Design Catarina de Freitas Araujo Guimaraes Savannah, Georgia © May 2015

Professor Hsu-Jen Huang, Committee Chair Professor Samuel Olin, Committee Member Professor Désiré Houngues, Committee Member

Quero dedicar este livro às três pessoas mais importantes na minha vida: Mãe, Pai, e Sa, que me inspiram todos os dias para sempre continuar olhando para a frente sem esquecer de olhar para os lados e apreciar aqueles que estão ao meu redor. Não tenho nem como começar a agradecer a decisão que vocês, Mae e Pai, tomaram de morar longe de casa. Foram momentos vividos somente por nós que nos transformaram nas pessoas que somos hoje. Experiências que moldaram a minha forma de ser, de pensar, e que me deram a vontade de criar para o próximo. Amo vocês eternamente. Agradeço e devo o mundo a minha família, que sempre acreditou em mim e nas minhas metas, mesmo depois de tanto tempo longe. Estou sempre pensando em vocês, e todo o esforço que tenho feito até agora foi graças a alegria e o amor contagiante que viaja até aqui e vive no meu coração. Saudades constantes de todos vocês. Agradezco también a todos los que me ayudaron con el cariño eterno y la sonrisa siempre presente. Las manejadas hasta San Juan de Lurigancho, Carlos Farias, y toda la información y sesión de modelaje, Guillermina Tucusi Zuni. Este proyecto no sería el mismo sin su ayuda. Muchísimas gracias. To all of my friends that helped in studio and for those that are miles away, THANK YOU. I do not have words to express my gratitude for all of your help and support. You have made this extra thesis year worth it. To my three committee members, Professor Hsu-Jen, Professor Olin, and Professor Désiré, thank you for believing in my idea and for motivating me to keep going. I will forever appreciate your time and words of wisdom.

TABLE OF CONTENTS: List of Figures

pg. 1

Thesis Abstract

pg. 4

Chapter 1: Andean Ideologies: Women Oppression

pg. 5

1.1 Women Oppression at a Global Scale 1.2 Dealing With Women Oppresion 1.3 Education and Skill-Building 1.4 The Design Mindset 1.5 Introduction to Gender in the Andes Chapter 2: Significance of History in Peru

pg. 15

2.1 Introduction to the Inca Empire 2.2 Spanish Conquest 2.3 The Capital: Lima 2.4 Rural - City Migration 2.5 Social Hierarchy Chapter 3: Site Analysis

pg. 23

3.1 Peruvian Geography 3.2 Project Location 3.3 The Site 3.4 Context 3.5 Urban Density 3.6 Views 3.7 Climate Chapter 4: Demographics

pg. 33

4.1 Population 4.2 Language 4.3 Migration 4.4 User Analysis Chapter 5: Schematic Design

pg. 43

5.1 Theme 5.2 Program 5.3 Building Typology 5.4 Cultural Familiarity 5.5 Concept 5.6 Application Chapter 6: Final Design

pg. 57

6.1 Site Plan 6.2 Floor Plans 6.3 Elevations 6.4 Sections 6.5 Wall Section 6.6 Renders Appendix

pg. 77

Bibliography

pg. 79

LIST OF FIGURES CHAPTER 1: Figure 1-1 | http://www.cedib.org/bp/mujerindigenalibro.pdf

pg. 5

Figure 1-2 | By Author

pg. 8

Figure 1-3 | By Author

pg. 9

Figure 1-4 | http://assets.goodstatic.com/s3/pre/posts/1374179849CBD_mindmap_b+w.jpg

pg. 12

Figure 1-5 | By Author

pg. 14

CHAPTER 2: Figure 2-1 | By Author

pg. 15

Figure 2-2 | By Author

pg. 18

Figure 2-3 | By Author

pg. 19

Figure 2-3 | By Author

pg. 22

CHAPTER 3: Figure 3-1 | https://www.google.com/maps/place/San+Juan+de+Lurigancho,+Peru/@-11.955463,-76.9809387, 17996m/data=!3m1!1e3!4m2!3m1!1s0x9105c56a978fd8bf:0x3d67f37d51e1d7c0!6m1!1e1

pg. 23

Figure 3-2 Andean Region| By Author

pg. 25

Figure 3-3 Peruvian Geography| By Author

pg. 25

Figure 3-4 Site| By Author

pg. 26

Figure 3-5 | https://www.google.com/maps/place/San+Juan+de+Lurigancho,+Peru/@-11.9601652, -76.9834893,565m/data=!3m1!1e3!4m2!3m1!1s0x9105c56a978fd8bf:0x3d67f37d51e1d7c0!6m1!1e1

pg. 27

Figure 3-6 Access Diagram| By Author

pg. 28

Figure 3-7 Green Areas Diagram| By Author

pg. 28

Figure 3-8 Context Diagram| By Author

pg. 29-30

Figure 3-9 Humidity Data| http://www.weather-and-climate.com/average-monthly-RainfallTemperature-Sunshine, Lima, Peru

pg . 31

Figure 3-10 Sunlight Data | http://www.weather-and-climate.com/average-monthly-RainfallTemperature-Sunshine, Lima, Peru

pg . 31

CHAPTER 4: Figure 4-1 | By Author

pg. 33

Figure 4-2 Population| By Author

pg. 35

Figure 4-3 Gender| By Author

pg. 35

Figure 4-4 | By Author

pg. 36

Figure 4-5 | By Author

pg. 37

Figure 4-6 Endangered Languages| By Author

pg. 38

Figure 4-7 Migrant Population| By Author

pg. 38

Figure 4-8 Day in the Life| By Author

pg. 39

Figure 4-9 | By Author

pg. 40

Figure 4-10 | By Author

pg. 41

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LIST OF FIGURES

CHAPTER 5: Figure 5-1 | By Author

pg. 42

Figure 5-2 Theme| By Author

pg. 45

Figure 5-3| By Author

pg. 46

Figure 5-4 Program | By Author

pg. 47

Figure 5-5 Schematics| By Author

pg. 48

Figure 5-6 | By Author

pg. 49

Figure 5-7 Cultural Identity| By Author

pg. 50

Figure 5-8 Wool Canvas| By Author

pg. 51

Figure 5-9 Textile| By Author

pg. 53

Figure 5-10 Application| By Author

pg. 54

Figure 5-11 | By Author

pg. 55

Figure 5-12 | By Author

pg. 586

CHAPTER 6: Figure 6-1 | By Author

pg. 57

Figure 6-2 Site Plan| By Author

pg. 59

Figure 6-3 Program in Site| By Author

pg. 60

Figure 6-4 Communal Spaces| By Author

pg. 60

Figure 6-5 Floor Plan 1| By Author

pg. 61

Figure 6-6 Floor Plan 2| By Author

pg. 62

Figure 6-7 Elevations| By Author

pg. 63-64

Figure 6-8 Sections| By Author

pg. 65-66

Figure 6-9 Exterior Render| By Author

pg. 67-68

Figure 6-10 Entrance Render| By Author

pg. 69-70

Figure 6-11 Laundry Space| By Author

pg. 71

Figure 6-12 Dining Space| By Author

pg. 72

Figure 6-13 Library Space| By Author

pg. 73-74

Figure 6-14 Exterior Render 2| By Author

pg. 75-76

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THESIS ABSTRACT

AN INTEGRATIVE COMMUNITY CENTER FOR THE ANDEAN WOMAN

Catarina de Freitas Araujo Guimar達es May 2015

In contemporary Peruvian society, the indigenous woman is seen as a symbol for textile and labor, falling under the scope of the heavy tourism brought by the remains of the Inca Empire and its culture. These women however, are the keystone for the reinvigoration of the Inca culture back into the modern city of Lima, making them a necessary, but often disregarded asset within the identity of modern Peru. Through the ideals of women empowerment and social innovation, the project would provide a facility for the reintegration of tradition back into the modern needs of the city. These women would then begin to redevelop their social identity, one that does not revolve around tourism alone.

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5 | Kallpa: An Integrative Community Center for the Andean Woman

Figure 1-1

ANDEAN IDEOLOGIES: WOMEN OPPRESSION 1.1

Women Oppression at a Global Scale

1.2

Dealing with Women Oppression

1.3

Education and Skill-Building

1.4

The Design Mindset

1.5

Introduction to Gender in the Andes Guimaraes | 6

1.1 WOMEN OPPRESSION AT A GLOBAL SCALE For the past two hundred and fifty years, human behavior towards others have changed the effect of social thinking in history. The slow progression from thinking in the singular (in terms of ‘me’ and ‘you’) to thinking in the plural (in terms of ‘we’), has slowly made way into people’s life-philosophy. In the 21st century, a correlation between thinking in terms of ‘we’ and technological advancements that allow for quicker communication between the masses is beginning to surge. The advances in communication however, have indirectly led to a new social phenomenon that involves feeling there are many social issues that may seem insoluble. This may be because now, these problems become exposed through social media and instant news sites on the internet. This is making social causes behave like fast-paced trends that appear within days and vanish just as quickly. This instant-exposure occurrence is desensitizing people towards problems that are harder to reach. The concept of opportunity not being universal is being lost; relating to the fact that the first overlooked social problem in people is when they think that poverty is a moral failure. The misconception that anyone can escape poverty if one tries hard enough is very much present today. The reality is that the world is actually a ‘crib lottery’ that determines how much opportunity you will receive in your lifetime. Unfortunately, in most societies worldwide, the individuals who suffer

the most from the lack of opportunities are the girls and the women. The biggest obstacle in expanding opportunity throughout the world is the repression of such girls and women, especially in developing countries. It is also usually the poorest women in these cultures, ‘native’ women, the ones that are not provided any kind of exposure to the globalized world. These women learn to accept the lives they live, and live under oppression for generations. As long as these women keep accepting oppression rather than fighting back, the abuse and repression will continue.

1.2 DEALING WITH WOMEN OPPRESSION A common thought of society seems to be that because there are so many social issues related to women, that they are the problem. However, women are not the problem; in fact, they are the key to solving all of these social issues involving them and many other issues alike. Some issues that are still going on today involve forced prostitution, sextrafficking, gender-based violence, and maternal mortality—and let us not forget that maternal mortality is “still needlessly claims one woman a minute”1. This kind of oppression is nothing but transcendent, and so is the opportunity to act and solve them. The women that usually suffer are women taught by their culture to oblige and accept injustice, often imposed by men. This has turned into a social phenomenon, many patriarchal societies, 1 | Kristof, Nicholas D., and Sheryl WuDunn. Half the Sky: Turning Oppression into Opportunity for Women Worldwide. New York: Alfred A. Knopf, 2009. Print, xxi.

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Figure 1-2

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Figure 1-3

especially in Latin America have taught their women that their place is in the backdrop. Women worldwide have accepted their places in their societies, and have been living in injustice for years. Even in the Andean culture, one that is slightly more egalitarian than many others are, it is very common for women to absorb and teach their children misogynistic values. This is because culturally, both men and women have learned to accept the oppressive social norms. In fact, in most cases where the male figure of the family has supported their daughters in believing in opportunities, the girls’ vision tends to take a shift. Like the case of Maria, a Peruvian metal smith enrolled in the CARE Women Empowerment Program, whose values restructured through CARE and her father’s support, now owning her own company and helping many other women.2 Maria is proof that when given the opportunity and the education necessary, women begin to contribute to the world, injecting hope and energy into areas that are untouched. Women may be the ones currently in the disadvantage of living better lives; however, the world is also losing when not exposed to what they can contribute. There are evident social and cultural reasons to begin acting upon the issue of women empowerment, but the economic reasons are often overlooked. When provided with education, schooling, or training, women tend to stand up against injustice, and begin integrating themselves into the economy of the place

they are currently living in. While women continue to be illiterate and numerate, it is almost impossible for them to start businesses or even have the opportunity to contribute to their economies. The economical improvements are not the only ones that count; when given education and empowerment, women become a source of positive change and positive thinking in a society. When women are given the opportunity to feel power, that power becomes the catalyst for growth and social prosperity. Through productive social roles, women aid in the curb of population growth and consequently in the creation of a more sustainable society. A UNDP (United Nations Development Programme) report states “Women’s empowerment helps raise economic productivity and reduce infant mortality. It contributes to improved health and nutrition. It increases the chances of education for the next generation.” It is evident that the importance that should be guided towards solving women oppression issues is has not been enough to even begin seeing change at a global scale. This might be because large corporation are only interested in associating themselves with big organizations with extremely well marketed projects that are not necessarily cost-effective, nor focused on direct effect on these women. This issue only reinforces the fact that immediate change is mostly seen in projects that have been locally addressing issues at a small scale.

2 | “Building Business on Inspiration.” YouTube. June 18, 2014. Accessed September 27, 2014. https://www. youtube.com/watch?v=aRUyVX-iwkA.

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1.3 EDUCATION AND SKILL- BUILDING The key to developing a successful program is to communicate that, “education and empowerment training can show girls that femininity does not entail docility, and can nurture assertiveness so that girls and women stand up for themselves.” However, it is hard for outsiders to be perceived as positive figures when providing solutions and aid in sensitive issues like women oppression; the outsiders are not the one having to speak up and face the norm. Furthermore, the most useful way for someone from outside the culture to encourage women and girls is providing them with education and awareness. The tough aspect to this is that progress and change depend heavily on political and cultural solutions. Looking on the bright side of this however, there are multiple ways to reach these solutions. The most effective one being through the inspiration of local women, and even men, who stimulate movements. In essence, foreigners are not the most effective change instigators, but they are the ones that have the opportunity of exposing information to those who are kept away from them.

1.4 THE DESIGN MINDSET Even if empowering women is key to eliminating poverty, it stands among a field of aid work that is very delicate in that it involves dealing with culture, family relations, and religion of a society that is not 100% under our knowledge. However, “it would be feckless to defer slavery, torture, foot-binding, honor killings, or

genital cutting just because we believe in respecting other faiths and cultures”3. It is possible to change for the better, so long as the women want it. Multiple organizations have failed in providing positive outcomes to their projects because of the methodology used within their projects. Nevertheless, designers today have the potential of being part of a revolution that will potentially eradicate social problems. They have the capability of innovating discipline and introducing experiences that will slowly eliminate poverty and injustice. A new wave of designers have begun to associate themselves with organizations and are working together to reform the face of social innovation. The creation of a new field of study called Design for Social Innovation, and theories such as ‘Design Thinking’ and ‘Intelligent Design’, creatives have been making their way into philosophies and methodologies of analysis and service. Designers have great advantage in a world seeking for altruism; this is due to the fact that they are highly empathetic towards others. This comes with the nature of thinking about the user, in thinking in terms of ‘we’. The designer is in charge of changing actuality, not laws. They are in charge of providing experiences that will make people learn and realize opportunities that were not visible before. Designers have the capability of providing support for women and organizations that are facing the norm and speaking up. These women are in need of new projects that encompass their needs and societies’ as a whole.

3 | Kristof, Half the Sky, 207.

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Tim Brown, CEO and president at IDEO, an innovation and design firm that uses human-centered design to help organizations in business, government, and education, came up with a design methodology called ‘Design Thinking’. This method of thinking really helps in realizing what is being a designer and thinking like a designer. In essence, design thinking is the combination of empathy for the framework of a problem, the use of creativity in solving them, and rationality in applying solutions to the problem situation. It is a way to teach designers to put people first, and not enforce the favoring of the person that creates ideas. The beauty of observing people’s behaviors will lead designers to clues of needs that seemed out of their scope of understanding. Human-centered design will use the designer’s “empathy and understanding of people to design experiences that create opportunities for active engagement and participation”4.

ones that can alter the social system that sustains the problems initially and integrate changes that are not too different from the familiar. Progressive and inclusive innovations are the best approach to sustainable change in social behaviors.

This is what has been lacking in terms of handling social issues. One may think that they understand the culture of others, but they will not until they learn how to empathize and think in someone else’s shoes. What social innovation needs is design thinking. What these women need is empathized solutions that will make them want to engage in change. There have been organizations that are extremely successful in this, programs that provide education through the emotive elements of problem solving. Designers are the key for creating longlasting changes because they are the 4 | Brown, Tim, and Barry Kātz. Change by Design: How Design Thinking Transforms Organizations and Inspires Innovation. New York: Harper Business, 2009. Print.

Figure 1-4

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1.5 INTRODUCTION TO GENDER IN THE ANDES Prejudice in Latin American societies is due to a hierarchical division, a mutual opposition between the Indian inferior and the white superior. Because of this, despise towards the indigenous people and their culture is very common in the Andes. The Andean woman is usually seen around cities wearing their traditional clothing and present in the market scene. “Ironically, racial prejudice against market women has helped to prevent a state treatment of the markets that might stimulate development and economic growth”5. This however, has led to an exploitation of the culture of the Andean woman. Tourist brochures and billboards show them in costume as a regional symbol, all for economical profit; when in fact many of these women are now wearing sweatpants and a t-shirt. The term ‘chola’, which literally defines a racial category between indian and white, has brought with it many depreciating connotations over the years. The expression describes the traditional native woman from the Andes, usually wearing her distinctive hat and big skirt called ‘pollera’. The association of the name to the image of the dirty woman that works in the markets is symbolic, yet a discrimination that is lived by these women on a daily basis. On the other hand, the habit of wearing traditional clothing, and working in the markets has become an essential part of the folklore of the Andes; the local style of dress and speech of the cholas conveys a distinctive flavor to city life. In essence, the reputation

5 | Weismantel, Mary J. Cholas and Pishtacos: Stories of Race and Sex in the Andes. Chicago: U of Chicago, 2001. Print, xii.

of the market woman is contradictory: “With their huge skirts and audacious hats, they have long been associated with flamboyant speech and outrageous behavior. But they also evoke a more tranquil past, in which women in gathered skirts and shawls sitting placidly on the ground or trudging along with a heavy basket, hawking their wares in a loud sing-song, gave the city a more human face.”6 The vendors of the markets consist mostly of immigrant women from rural areas, bringing rural culture into the heart of the city. However, the appearance of the marketplace as an independent place for women is deceptive. These women live in neighborhoods and among families dominated by men; in the business place, market women depend on male wholesalers and drivers. Men execute the interventions of the government, and morally corrupt male police officers are their best chance in protection. The one thing these women have as their source of strength is each other. What better way to revive the role of the Andean woman in society than by giving her knowledge and control over her activities within her city? Providing a safe space for these women to transition into the city as well as learn skills that will make them self-sufficient in their business and in the home is a key responsibility of design in the struggle of dealing with women oppression.

6 | Weismantel, Cholas and Pishtacos: Stories of Race and Sex in the Andes, xxv.

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Figure 1-5

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15 | Kallpa: An Integrative Community Center for the Andean Woman

Figure 2-1

SIGNIFICANCE OF HISTORY IN PERU 2.1

Introduction to the Inca Empire

2.2

Spanish Conquest

2.3

The Capital: Lima

2.4

Rural-City Migration

2.5

Social Hierarchy Guimaraes | 16

2.1 INTRODUCTION TO THE INCA EMPIRE One of the largest and most organized ancient civilizations, the Inca Empire prospered in the Andean region of South America from the 15th century A.D. until its conquest by the Spanish in the 1530s. Inca leaders resisted conquest until 1572 when the last Inca city, Vilcabamba was captured. 7 There was a given time in which the empire consisted of over 10 million people, this makes it the biggest empire of the Americas before Spanish arrival.8 There is no doubt that the Incas were an extremely well organized network of governing and conquering methods. The road systems implemented in the cities connected the entire empire, and “stretched for almost 25,000 miles (roughly 40,000 km), about three times the diameter of the Earth.”9 An empire as big and powerful as the Incas has only one component to thank for its success, the integration of both men and women in the organization of their socio-economical network. The civilization depended on the companionship and symbiosis of men and women. Naturally, tasks were divided according to gender, but men could not progress without women and vice versa. Karen Vieira Powers performed a study on the gender roles of the Pre-Columbian Andes and stated that the Inca culture

7 | Jarus, Owen. “The Incas: History of Andean Empire.” LiveScience. November 19, 2013. Accessed October 19, 2014. http://www.livescience.com/41346-the-incas-history-of-andean-empire.html. 8 | “Rise of the Inca.” NOVA. January 1, 2010. Accessed October 19, 2014. http://www.pbs.org/wgbh/nova/ancient/ inca-empire.html. 9 | Jarus, Owen. “The Incas: History of Andean Empire.”

was a highly gender-parallel society. In societies such as this one “women and men operate in two separate, but equivalent spheres, each gender enjoying autonomy in its own sphere...” This sense of complementarity prevented women’s roles to be seen as less significant than those of men. Instead, both genders contributed equally and were valued the same, considered essential to the society’s entirety. Everything from the political organization to the cosmology and economical responsibilities were divided equally between both genders and eventually overlooked by their one leader.10

2.2 THE SPANISH CONQUEST The Spanish had many advantages that aided in their aggressive conquest of the Inca Empire and its people. Besides firearms and domesticated horses, the Spanish brought with them diseases such as smallpox decreasing the population by 93%.11 As the empire crumbled, a civil war between two brothers competing for the throne provided a gateway for the conquistadors to play both sides and ultimately win the battle with only 62 equestrian and 102 infantry soldiers. As the Spaniards gained trust and recruited Incan civilians to believe in Christianity, the last Inca emperor, Atahualpa struggled. The friar sent by the king attempted to convince the Inca emperor to renounce his position and give the empire to the Spanish, but failed to get his

10 | Powers, Karen Vieira. “Andeans and Spaniards in the Contact Zone.” The American Indian Quarterly, September 22, 2000, 511-36. 11 | A. Newson, Lina. “Indian Population Patterns in Colonial Spanish America.” Latin American Research Review 20, no. 3 (1985): 41-74. http://www.jstor.org/stable/2503469

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Figure 2-2

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19 | Kallpa: An Integrative Community Center for the Andean Woman

Figure 2-3

consent further ordering a violent attack towards a crowd of defenseless civilians and the arrest of Atahualpa.12 As the Spanish gained more and more power over the empire, they began to impose cultural change. Spanish language was enforced, causing a decrease of the native language, Quechua. There are still remains of the language today; however, it seems to be slowly fading. Then, Lima, the new capital was arose, and the colonization caused a shift in culture that is unimaginable.

2.3 THE CAPITAL: LIMA Francisco Pizarro, the Spanish conquistador responsible for the devastation of the Inca Empire, founded Lima in 1535. With the original name of “Ciudad de los Reyes” or city of the kings, Lima was founded on an agricultural region known to the Incas as Limaq. After the Peruvian independence from the Spanish in 1821, the city became the capital of the country. Today, Lima is one of the largest cities in South America, with a population over 20 million people as well as housing 30% of the entire Peruvian population. The city has now become the commercial, financial, and political center of the country and is one of the thirty most populated urban centers of the world.13

2.4 RURAL- CITY MIGRATION Generally, the lack of opportunities and the poor quality of life in the rural areas of a society is what calls for the migration of people into urban areas. This is the case in most of societies around the globe, and it is the case of the Peruvian rural-to-city migration. “Today, three out of four Peruvians reside in and around urban areas. But while both urban and rural poverty affect Peru, food insecurity is chronic in rural regions, where many smallholder farmers produce basic food crops at a subsistence level. For this reason and others, people born in Lima can expect to live almost 20 years longer than those born in the southern highlands.” The lack of proper education and nutrition in the rural areas of Peru, make poverty an issue concentrated in the Sierra (Highlands) region, “where three out of four people are poor, and nearly two out of three poor people live in abject poverty.”

12 | “The Conquest of the Incas.” PBS. Accessed October 19, 2014. http://www.pbs.org/conquistadors/pizarro/pizarro_ i00.html.

Like in many South American countries, the economic growth does not benefit the population equally, enhancing the socioeconomical difference in social classes even greater. “Consistent rural-urban migration trends over the last decades also underline a close correlation between rural and urban poverty.” Because over 70% of the Peruvian population live in cities, the minorities remain unnoticed and usually forgotten.14 The disorganized migration to Lima’s outskirts lead to slum-like settlements in which people lack proper sanitation and live under constant threats to their health

13 | “Portal En Perú Toda La Información General Y Turística Del Perú.” Historia De Lima, Información útil Sobre Lima-Perú. Accessed October 19, 2014. http://www. enperu.org/historia-capital-de-lima-fundacion-como-surgio-porque-del-nombre-lima.html.

14 | “Country Results Brief.” IFAD. Accessed October 20, 2014. http://www.ifad.org/governance/replenishment/ briefs/peru.pdf

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and safety. The UNPD has shared that 1.9 million Peruvians live in extreme poverty, and the majority of those people are children and women.15

2.5 SOCIAL HIERARCHY The influence of colonial Spain is still very much present in modern Peruvian society. It is very much visible in terms of the hierarchical principles that have influenced the modern social system. These influences from the past are still controlling the interpersonal relationships among civilians and limited socio-cultural opportunities due to race. The cultural forces of society however, are the ones that determine how the individual can classify his or her identity, and these have not changed much since colonial times. “Because of Peruvian society’s longstanding negative attitudes and practices toward native peoples, persons who have become socially mobile seek to change their public identity and hence learning Spanish becomes critical.”16 This leads to a denial of the ability to speak native languages like Quechua or Aymara. “The Selva tribes, like native highlanders, Afro-Peruvians, and other people “of color,” are those who feel the discriminatory power of the colonial legacy as well as modern stresses, especially if they are poor.”17 The mortality rates of the native people, especially 15 | “Junta Ejecutiva Del Programa De Las Naciones Unidas Para El Desarrollo, Del Fondo De Población De Las Naciones Unidas Y De La Oficina De Las Naciones Unidas De Servicios Para Proyectos.” Programas Por Países Y Asuntos Conexos PNUD, 2011.

their children, are much higher than the rates among the general population. This vicious cycle involving economic status, ethnicity, and geographical location leads to exposure to varying infectious diseases and illnesses and no access to healthcare. In terms of immigration patterns and the history of the ethnicities present in Peru today, there are numerous mixtures of race and backgrounds. Firstly, the contracted workers from Japan and Taiwan pursued careers in farming, commerce, and business. Then, the Chinese immigrants arrived mostly from the San Francisco area and achieved jobs in store-keeping and smaller businesses. “In the middle range of Peruvian class structure, the Chinese and especially the Japanese have achieved status and mobility in ways the native peoples have not.18 The problem lies in which an indigenous person may master the Spanish language, achieve a university education, earn a large amount of capital, but will continue to be considered an indio (Indian). This leads to an alienation from the rest of society, turning the person into an unacceptable associate, or companion. This behavior can be commonly seen throughout most age groups and in various locations in Peru, however there are opportunities for socioeconomic mobility that permits ambitious individuals and families to ascend the hierarchy ranks, but these are limiting and scarce. Especially when mobility is easier if one starts on the ladder as a white man.19

16 | Radu, Michael. January 01, 1994. Peru. A country study. Orbis (Philadelphia) 38, no. 1, (accessed October 19, 2014). 17 - 19 | Radu, Michael. Peru, A country study.

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Figure 2-4

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Figure 3-1

SITE ANALYSIS 3.1

Peruvian Geography

3.2

Project Location

3.3

The Site

3.4

Context

3.5

Urban Density

3.6

Views

3.7

Climate Guimaraes | 24

3.1

PERUVIAN GEOGRAPHY

Geographically, the Andean countries in South America are those who share territory over the Andes Mountain range. These countries are Colombia, Ecuador, Peru, and Bolivia. Historically, these countries share land that once belonged to the Inca Empire, strongly preserving the culture more than other territorial sprawls of the time. Today, these countries have politically come together as a customs union called CAN (Comunidad Andina). Through this union, the countries seek unison development both economically and socially. Their strong folklore and remaining culture aid in the preservation of tradition and arts. Regardless of the recent economical development with outside countries, the tertiary cultures seem to blend with the native, but not overshadow. Figure 3-3 | Peruvian Geography

Figure 3-2 | Andean Region

AMAZON RAIN FOREST:

59% of the national territory 12% of the population The Peruvian Amazon is covered by tropical vegetation. This is where the largest natural reserves of the country are located.

HIGHLANDS:

30% of the national territory 36% of the population Dominated by the Andes with its highest point being the pinnacle of Mount Huascaran at 6768 meters (22,204 feet).

COAST:

11% of the national territory 52% of the population 25 | Kallpa: An Integrative Community Center for the Andean Woman

Around 3,000km of deserts, beaches and fertile valleys.

3.2

PROJECT LOCATION LIMA As the capital and largest city in the country, Lima is home for both contemporary social ideas and architecture as well as the remains of what was once a strong colonial power.

THE DISTRICTS Currently, Lima has 43 subdivisions, or districts. These vary in urban density, living conditions, and social classes accordingly. Out of the 43 districts, 10 are predominantly populated by the flowing migratory population coming from the highlands.

SAN JUAN DE LURIGANCHO The project will be situated in San Juan de Lurigancho, the most populated and largest migratory district, housing more than one million people. Figure 3-4 | Site

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27 | Kallpa: An Integrative Community Center for the Andean Woman

Figure 3-5

3.3

THE SITE

ACCESS

Figure 3-6 | Access Diagram

GREEN AREAS

Figure 3-7 | Green Areas Diagram

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3.4 CONTEXT 5 37

350

0 35 5 32

325

300

325

300

275

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375

350

325

300

350

325

Figure 3-8 | Context Diagram

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3.5

CLIMATE ANALYSIS

HUMIDITY + PRECIPITATION The relative humidity is always high, especially in the mornings. Predominant onshore flow makes the Lima area one of the cloudiest among the entire Peruvian coast. The city has only 1284 hours of sunshine a year, and while relative humidity is high, rainfall is very low due to strong atmospheric stability.

Jan

Feb

Mar

Apr

May

Jun

Jul

Aug

Sep

Oct

Nov

Dec 10mm 110%

31 | Kallpa: An Integrative Community Center for the Andean Woman

8mm

100%

6mm

90%

4mm

80%

2mm

70%

0mm

60%

Figure 3-9 | Humidity Data

SUNLIGHT + TEMPERATURE Lima's climate is in somewhere between mild and warm. Although located in the tropics and in a desert, Lima is also close to the cold waters of the Pacific Ocean, leading to cooler temperatures than expected for a tropical desert. This classifies the location as a mild desert climate.

Jan

Feb

Mar

Apr

May

Jun

Jul

Aug

Sep

Oct

Nov

Dec

30°C

8 hrs

25°C

6 hrs

20°C

4 hrs

15°C

2 hrs

10°C

0 hrs Avergage Sunlight Hours

Figure 3-10 | Sunlight Data

Average Maximum Temperature

Average Minimum Temperature

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33 | Kallpa: An Integrative Community Center for the Andean Woman

Figure 4-1

DEMOGRAPHICS 4.1

Population

4.2

Language

4.3

Migration

4.4

User Analysis Guimaraes | 34

4.1

POPULATION

POPULATION BY AGE

GENDER

The majority of the population in San Juan de Lurigancho fall between the 19-34 years of age. This makes the population rather youthful which brings advantages and disadvantages to the social development of the area.

The population of the district is evenly divided when it comes to gender, with a 49.97% : 50.03% ratio.

449,532 habitants

448,911 habitants

Figure 4-3 | Gender

32.67 % (19-34 years old)

28.17 % (35-64 years old)

23.3 % (0-12 years old)

11.62 % (13-18 years old)

4.34 % (65+ years old) Population : 1 , 069 , 566 35 | Kallpa: An Integrative Community Center for the Andean Woman

Figure 4-2 | Population

Figure 4-4

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37 | Kallpa: An Integrative Community Center for the Andean Woman

Figure 4-5

4.2 LANGUAGE

4.3 MIGRATION

PREJUDICE

REASONS FOR RURAL-CITY MIGRATION

"Millions of Latin Americans --especially those of indigenous descent-- who speak a language other than Spanish or Portuguese face this linguistic exclusion every day. This exclusion extends to other areas of life, including those of employment, health, education, and of course, in the social sphere."

•

Professional Aspirations

•

Opportunities in Education

•

Health Issues and Availability

•

Natural Disasters in Rural Areas

•

Previous Migrant Connections

•

Hostile Environment in the Home

-The World Bank

MIGRANT POPULATION

Hence, there is an average of 17,256 people moving into the district per year.

103,536 people are currently migrating into the district within 6 years.

Vulnerable Definitely Endangered Severely Endangered Critically Endangered Extinct

Figure 4-6 | Endangered Languages

Out of those 17,256 people, 8,334 are women. Figure 4-7 | Migrant Population

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4.4 USER ANALYSIS DAY IN THE LIFE YANAY Women living in San Juan de Lurigancho usually have an extensive day, most of them work far from home and transportation has just started to become less extensive with the addition of the metro line. These women usually depend on other people to look out for their children during the afternoon after they leave school. They also arrive home late, limiting the time they actually spend with their family.

7am

9am

Age: 35 Originally From: Ollantaytambo Household: 3 people Job: Market Vendor Living: Unfinished Construction

11am

1pm

3pm

5pm

7pm

c m

Fulfilling

h g l

Neutral

i n

Unfulfilling

Wakes up

Gets dressed in traditional garments

Sends children off to school

Walks to market

Receives produce for the day from the local farmer

Sits and makes a few sales

Socializes with other women at the market

Packs for the day and takes remaining food to the composting zone to dispose of it

Walks back home

Arrives much after kids get home from school

Has dinner with two children

Puts children to bed

Fixes up the house and goes to sleep

39 | Kallpa: An Integrative Community Center for the Andean Woman

Figure 4-8 | Day in the Life

Figure 4-9

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41 | Kallpa: An Integrative Community Center for the Andean Woman

CONCEPT CANVAS

Mixed-Media, 22x28in Figure 4-10 | Concept

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43 | Kallpa: An Integrative Community Center for the Andean Woman

Figure 5-1

SCHEMATIC DESIGN 5.1

Theme

5.2

Program

5.3

Building Typology

5.4

Cultural Familiarity

5.5

Concept

5.6

Application Guimaraes | 44

5.1

THEME

COMPLEXITY

CLUTTER

REPETITION

The overriding theme of organization within chaos recurs within the urban fabric. Objects repeat, stack, and shift in all scales. People are in constant movement, but always in groups. Structures are both temporary and permanent, public and private, dull and bright. The duality between opposites somehow finds a balance and creates an urban feel of informality that relies on companionship.

45 | Kallpa: An Integrative Community Center for the Andean Woman

Figure 5-2 | Theme

Figure 5-3

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5.2

PROGRAM

47 | Kallpa: An Integrative Community Center for the Andean Woman

Figure 5-4 | Program

5.3

BUILDING TYPOLOGY

SERVICES

RESIDENCES

Figure 5-5 | Schematics

Two building masses will address the different arrangement of spaces. The services building will house all of the spaces that will be relating to the acquirement of social and economic capital for these women to thrive in the city environment. Spaces such as classrooms, studios for weaving and dancing, attorney offices, and study spaces are key when it comes to hosting the required skills for proper enculturation without cultural shock. The second mass was designed to house the spaces for private and communal living. These women come from a background in which group activities are very common and the emotional support is essential for this period of transition. The only private spaces within this building are the living spaces, all of the other residential activities like dining, cooking, doing laundry and

even the shower and restroom spaces will be communal. This will provide the time needed for these women to build up their confidence to face the changes going on in their lives. Because they are used to sharing their stories and spending time together, this will help their minds when accepting the change. It is evident when spending time in markets and other public spaces that they really depend on each other for emotional stability. Besides, being surrounded by people that have similar troubles than you will become a positive reinforcement that will go both ways when it comes to finding motivation to keep facing your fears.

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49 | Kallpa: An Integrative Community Center for the Andean Woman

Figure 5-6

5.4 CULTURAL FAMILIARITY

Figure 5-7 | Cultural Identity

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51 | Kallpa: An Integrative Community Center for the Andean Woman

SCHEMATIC CANVAS

Wool, 22x28in Figure 5-8 | Wool Canvas

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5.5 CONCEPT

Figure 5-9 | Textile

Textiles and women have been closely related in the history of Peru. The textile industry has been present in Peruvian history since the times of the Inca Empire. Some studies point out that â&#x20AC;&#x153;through these textiles, women have not only represented incidents in household life; but they have also recorded the political status and duties of village members, described the critical events of one year, and recorded accounts of their communityâ&#x20AC;&#x2122;s entire history.â&#x20AC;? This means that women have actually served an important role in recording history during the Inca empire through their craft. Not only that, but they probably recorded these

events in a very rare, yet highly important feminist perspective of the time. The textile craft today has been highly industrialized and takes up around 9.3 % of the Peruvian economy. The application of textiles within the architecture will become a symbolism for the weavers that have preserved this tradition throughout the years. The almost null rainfall and climate also provides an ideal environment for this application of fibers to be explored.

53 | Kallpa: An Integrative Community Center for the Andean Woman

Figure 5-10

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55 | Kallpa: An Integrative Community Center for the Andean Woman

Figure 5-11

5.6

APPLICATION

The designed spaces have various degrees of privacy, and with it the opportunities for several degrees of permeability. The use of screens will allow for these degrees to be addressed accordingly and will allow for hybrid spaces that could possibly serve multiple functions. The screens will provide a high level of adaptability of spaces, but most importantly it will allow for interaction between the building and the users, allowing them to alter the spaces to their essential needs. Some programmatic spaces allow for a high exploration of spatial arrangements (dining spaces and classrooms). Some other

Figure 5-12 | Application

ones not so much (bedrooms and attorney offices), but will create a hierarchy of privacy that is necessary for comfortable living. The textile will add a level of playfulness and color that will become a statement that shows off personality. The women will feel identified with this material and with that will come not only comfort, but pride in the space they inhabit physically and socially.

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57 | Kallpa: An Integrative Community Center for the Andean Woman

Figure 6-1

FINAL DESIGN 6.1

Site Plan

6.2

Floor Plans

6.3

Elevations

6.4

Sections

6.5

Wall Section

6.6

Renders Guimaraes | 58

6.1

SITE PLAN

Existing Green Space & Market Social Service Center Transitory Housing Amphitheater

59 | Kallpa: An Integrative Community Center for the Andean Woman

Figure 6-2 | Site Plan

Figure 6-3 | Program in Site

COMMUNAL SPACES The communal spaces are where the Andean culture is active, preserving traditions and allowing for the expression of ideas unique to these women.

In the site plan, the transitory housing buildings surround the communal openair space, creating the opportunity for gathering.

The arrangement of spaces occur similarly within the transitory housing buildings. The private rooms surround the communal spaces, centralizing the culturally-active zones. Figure 6-4 | Communal Spaces

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6.2

FLOOR PLANS

RESIDENTIAL(GROUND LEVEL - SECOND LEVEL)

1. Communal Kitchen 2. Restrooms 3. Private Restroom 4. Eating Area 5. Laundry Space 6. Living Space

0ft

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Figure 6-5 | Floor Plan 1

SOCIAL SERVICES

1. Communal Kitchen 2. Restrooms 3. Offices 4. Study Space 5. Lobby 6. Mixed Use Space

0ft

Figure 6-6 | Floor Plan 2

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6.3

ELEVATIONS

SOCIAL SERVICES BUILDING

South Elevation

East Elevation

63 | Kallpa: An Integrative Community Center for the Andean Woman

RESIDENTIAL BUILDING

South Elevation

East Elevation

0ft 3

Figure 6-7 | Elevations

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6.4 SECTIONS RESIDENTIAL BUILDING

65 | Kallpa: An Integrative Community Center for the Andean Woman

SOCIAL SERVICES BUILDING

Figure 6-8 | Sections

0ft

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6.5

RENDERS

67 | Kallpa: An Integrative Community Center for the Andean Woman

Figure 6-9 | Exterior Render

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69 | Kallpa: An Integrative Community Center for the Andean Woman

Figure 6-10 | Entrance Render

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71 | Kallpa: An Integrative Community Center for the Andean Woman

Figure 6-11 | Laundry Space

Figure 6-12 | Dining Space

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73 | Kallpa: An Integrative Community Center for the Andean Woman

Figure 6-13 | Library Space

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75 | Kallpa: An Integrative Community Center for the Andean Woman

Figure 6-14 | Exterior Render 2

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77 | Kallpa: An Integrative Community Center for the Andean Woman

CONCLUSION When architecture is used to solve social issues, it combines considerations for the user, the context, the past, and the future of the place. When looking at social issues, one must consider their point of origin. In this case, exponential migration causes endless problems within the social structure of Peru. The insertion of this proposal in rapidly-growing urban cities will become an initiative towards the proper enculturation of the migrant women population looking for economic independence and social identity. Lima may have been the first city to be considered, but transitory housing units would diminish a vast number of social issues that come with rural-city migration. It is important to remember that women in this culture used to have a highly acknowledged place in society, and that after Spanish colonization that has turned into the depreciated position they have been holding for years. This project is a place for these women to acquire the social and economic capital to thrive and live a decent life in the city. It will become the space for the building of confidence, the start of the fight for the elimination of prejudice towards women and the indigenous race in South America.

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APPENDIX

An Integrative Community Center for the Andean Woman The exchange of goods, traditions, and social skills.

San Juan de Lurigancho, Lima, PE.

Historically, Colombia, Ecuador, Peru, and Bolivia have shared land that once belonged to the Inca Empire, strongly preserving the culture more than all other territorial sprawls of the time. Peru, like most countries in South America, has a severe economic distribution imbalance. However, over-ëowing culture, makes the country a worldwide coveted tourist destination.

Lima As the capital and largest city in the country, Lima is home for both contemporary social ideas and architecture as well as the remains of what was once a strong colonial power.

The Districts Currently, Lima has 43 subdivisions, or districts. These vary in urban density, living conditions, and social classes accordingly. Out of the 43 districts, 10 are predominantly populated by the ëowing migratory population coming from the highlands.

The preservation of culture.

San Juan de Lurigancho The project will be situated in San Juan de Lurigancho, the most populated and largest migratory district, housing more than one million people.

The perseverance to stay.

THE CURRENT POPULATION GROWTH IS WAY BEYOND THE PROPORTIONS OF THE ECONOMIC DEVELOPMENT OF THE COUNTRY.

Hence, there is an average of 17,256 people moving into the district per year.

103,536 people are currently migrating into the district within 6 years.

GUILLERMINA’S EXPERIENCE POST-INSERTION OF KALLPA

Out of those 17,256 people, 8,334 are women.

GUILLERMINA IS ONE OF THESE WOMEN.

SITE PLAN

GUILLERMINA TUCUSI ZUNI Female 32 years old Huaras, Peru Mother of two Traditional weaver

GUILLERMINA IS AMONG THE 8,334 PERUVIAN WOMEN MOVING TO SAN JUAN DE LURIGANCHO FROM RURAL AREAS IN SEARCH FOR ECONOMIC STABILITY AND A NEW START.

COMMUNAL LIVING WILL BR GUILLERMINA’S DAILY LIFE A ACTIONS. THEY BECOME E SOCIAL PROSPERITY AND GR

GUILLERMINA’S EXPERIENCE PREVIOUS TO THE INSERTION OF KALLPA Guillermina lives in Huaras, a city in the Andean region of Peru.

Harassment issues begin to arise in the household, bringing discomfort.

She decides to leave Huaras after hearing from a cousin that moved to Lima, the capital.

She joins the many women that move to the city with hopes of improving their living standards.

The arrival to Lima brings many expectations to how life will become.

Unfortunately, the adaptation process is harsh, and her living conditions worsen.

Communal Kitchen

THE INSERTION OF THIS PROPOSAL IN THE DISTRICT WILL BECOME AN INITIATIVE TOWARDS THE PROPER ENCULTURATION OF THE MIGRANT WOMEN POPULATION LOOKING FOR ECONOMIC INDEPENDENCE AND SOCIAL IDENTITY. 79 | Kallpa: An Integrative Community Center for the Andean Woman

Laundry Space

SOCIAL SERVICES BUILDING ELEVATIONS West Elevation

South Elevation

THE TRANSITORY HOUSING SPACE AND SOCIAL SERVICE CENTER WILL AID IN THE ENCULTURATION PROCESS OF THE MIGRANT POPULATION. RESIDENTIAL BUILDING FLOOR PLAN

SOCIAL SERVICES BUILDING FLOOR PLAN

Ground Level, First and Second Levels

Ground Level

C 3.

5. 1.

6. 1.

4. B

0ft

Guillermina meets other women facing the same change, easing her adaptation to Lima.

1. Communal Kitchen 2. Restrooms 3. Private Restroom 4. Eating Area 5. Laundry Space 6. Living Space

0ft

1. Communal Kitchen 2. Restrooms 3. OfĂŞces 4. Study Space 5. Lobby 6. Mixed Use Space

She receives the aid needed for proper enculturation diminishing cultural shock; living conditions improve exponentially.

Existing Green Space & Market Social Service Center Transitory Housing Amphitheater

COMMUNAL SPACES The communal spaces are where the Andean culture is active, preserving traditions and allowing for the expression of ideas unique to these women.

In the site plan, the transitory housing buildings surround the communal open-air space, creating the opportunity for gathering.

The arrangement of spaces occur similarly within the transitory housing buildings. The private rooms surround the communal spaces, centralizing the culturally-active zones.

RING COMFORT TO AND CONFIDENCE IN HER CONOMIC CATALYSTS FOR ROWTH.

Study Space

RESIDENTIAL BUILDING SECTIONS

RESIDENTIAL BUILDING ELEVATIONS West Elevation

South Elevation

0ft

Section A

Section B

SOCIAL SERVICES BUILDING SECTIONS Section C

Section D

0ft

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