TRIGGERS, NETWORKS, INTERACTIONS, SETTLEMENTS
INTERPRETING PAITHAN
JAY P. KAPADIA DESIGN DISSERTATION, 2013 BALWANT SHETH SCHOOL OF ARCHITECTURE
Design Dissertation (Thesis) Fifth Year B.Arch
Declaration
I, Jay P. Kapadia, hereby declare that the work being submitted, as Design Dissertation (Thesis) in partial fulďƒžllment of the requirement of the award of Bachelor of Architecture (B.Arch), is the result of my own investigation except where otherwise stated. The work embodied in this Design Dissertation (Thesis) has not already been accepted in substance for any other degree and is not submitted in candidature for any other degree.
Place: Mumbai Date: 22nd March, 2013
Student: Signature:
Jay P. Kapadia
Balwant Sheth school of Architecture
Design Dissertation (Thesis) Fifth Year B.Arch
CERTIFICATE
This is to certify that Mr. Jay P. Kapadia has prepared the Design Dissertation (Thesis) project entitled ‘Triggers, Networks, Interactions, Settlements // Interpreting Paithan’ under my/our guidance in partial fulfillment for the award of Bachelor of Architecture (B.Arch)
Place: Mumbai Date: 22nd March, 2013
Guides: Signature:
Prof. Trilochan Chhaya
Prof. Trilochan Chhaya Dean - BSSA
Balwant Sheth school of Architecture
Š Copyright 2013 Jay Kapadia The content of this book belongs to Jay Kapadia, a student of Balwant Sheth School of Architecture, NMIMS University. All rights reserved. No part of this publication may be reproduced, stored in a retrieval system or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permission of the publishers.
ACKNOWLEDGEMNETS Apart from my efforts, the success of this Design Dissertation depends largely on the encouragement and guidelines of many others.I would like to take this oppurtuinity to thank all those who made it possible for me to complete the course. I would like to thank our Dean Prof. Trilochan Chhaya for giving me the opportunity to pursue this course and guide me time to time.I would like to convey my sincere thanks to my mentor, Professor Trilochan Chhaya for guiding me throughout my Design dissertation and being there whenever I needed his guidance. In addition, a thank you to Prof. Anand Pandit, Prof. Atrey Chhaya, Prof. Sanjay Mhatre, Ar. Paresh Kapadia for their continous guidance and support. I would like to express my gratitude towards all the faculty, students and staff of BSSA for supporting me. My heartful thanks to my classmates, Siddhi Desai, Maitri Mehta, Siddhant Shah and Rishi Parmar who stood by me and encouraged me throughout. Last but not the least; I would like to thank my family and friends for giving me encourgement and support while pursuing this course.
CONTENTS
ABSTRACT
01 - 04
STUDY VISITS
05 - 74
AHMEDABAD 07 - 09 DELHI 10 OBSERVATIONS 11 - 44 MANDVI NI POL MANEK CHOWK LAJPAT NAGAR HAUZ KHAS
INFERENCES 45 - 74 MANDVI NI POL MANEK CHOWK LAJPAT NAGAR HAUZ KHAS MATRIX
PAITHAN
75 - 87
SITE CRITERIA 75 PAITHAN 76 OBSERVATIONS 77 - 87
INTERPRETING PAITHAN
88-109
SITE SELECTION 88 - 89 PROGRAMMES 90 - 91 DESIGN CONCEPTS 92 - 96 DIAGRAMS SECTIONS
DESIGN PROPOSAL 97-109 PLINTH PLAN ROOF PLAN SECTIONS VIEWS
ABSTRACT Triggers: Triggers are generators of actions, process. They may be designed to start a predicted action or may lead to a non predicted action. The success of the triggers lies entirely on the outcome of these processes and action. Hence these triggers need to invite its actors/people for participation. Urban triggers have a special role to play in the formation of the sense of urbanism. These triggers may vary from a simple gesture to a complex urban mechanism. Socio – cultural and historic factors play can also act as triggers. They trigger a number of urban networks which are essential for the completeness of an urban space. Networks: Networks are started by these urban triggers. They are series of actions which are linked to each other. They are the processes in themselves. These networks are mainly bottom up processes which have a specific hierarchy based on the order of intelligence that is generated at each level. An urban network is successful only due to the multi-layered connections between all the simultaneously existing networks. These connections are generically known as nodes. These nodes help in defining the framework for the networks. They form the basic structure within which the network exists. They are not restricted in numbers there may be a number of nodes in a particular network and a few in some other networks. These nodes are connected by complex patterns of links. These links are primarily facilitators of the transfer of information, knowledge, goods, data etc. These transactions happen physically and have notional interactions within them. Interactions: interactions happen at various levels. They are often physical. Networks are the modes for these interactions to take place. It is through the exchange of physical entities like goods, data etc that interactions take place in a network which allows for the exchange of knowledge. This exchange of knowledge at a lower level leads to a better and well informed higher level of nodes in the network. It is this transfer of knowledge which makes the entire network to operate in a bottom up process. Interactions between the actors of the process help to create a well informed and a more stable product. The product in the case of urban triggers, urban networks and urban interaction is an urban settlement.
1
Settlements: Settlements are outcome of the urban interactions which form the part of networks which are starts by urban triggers. Every settlement responds to the changing nature and form of these triggers, networks and interactions. It is the flow of information and knowledge which helps the settlement to grow. The growth and development of each settlement depends on the collective thinking which is developed in these networks. One of the best examples of this kind of collective intelligence which result in the most successful settlement is ant colony. Ants are broadly divided into workers and forgers. The food source is the trigger, the generator of the entire bottom up network of transfer of information for a collective progress of the colony. When the forger ants are in search of a food source they go around in a random motion in their territory. Each ant in this process leaves behind pheromone (chemical) trail. Other ants follow this pheromone trail when they intersect it. Each ant changes its path in a very random motion due to this exchange in trails. In this process there are more than thousand interactions which take place within these ants and communicate with each other. When a particular ant strikes a food source a greater amount of pheromone is deposited around the source and in the trail. This indicates other ants about which trail to follow and select the best optimum route to the food source. This positive and negative feedback mechanism which is created simply through interactions using the pheromone has helped the ants to locate food source and find a shortest route to take it to the colony. This is the swarm behaviour of the ants which allows them to do so without any leader or supervisor instructing them to do so. This swarm behaviour is observed in a number of insect species. All of these ants do their respective job on their own. There is no one to instruct them. It is only their ability to interact with other ants around them, their neighbours, who help them to decide whether there is a need to build an ant hill or to collect food, or to run away from the danger and so on. All the decisions that an ant would make are completely dependent on these thousands of interaction that an ant make when they are in so called random motion. These local interactions may seem very random at a small scale or might even be wrong for one ant to make any decision, but there are thousands of ants making multiple interactions and changing their decisions a number of time which leads to global change which is necessary for the colony to survive. On the other hand humans (whose body is made of a number of cell which individually follow the swarm behaviour) have a brain and a complex nervous system which helps him to take decisions. Though the nervous Abstract
2
system consists of a number of neurons which have receptors to take the messages and reflexes from any part of the body to brain and back using simple salts and chemical also observe the similar characters of the ant colony. It is the human intelligence (which is born out of complex nervous system) makes it difficult for him to obey local tasks like the ants. This leads to the formation of a centralised system for the social behaviour of humans. That is, a social hierarchy develops in the society. There are a few leaders and many followers in the society. This is seen in all the human settlements till date. But it is interesting to know that even within this hierarchy there are small scaled but strong examples of the human settlements which have observed such swarm behaviour. These have mostly been unconsciously done and almost always done for the survival and progress of those settlements. The Poles in Ahmadabad are one of the greatest examples of community living. The punctured masses with courtyards and streets which blend into the houses are nodes in a network which sustains the society. These nodes are facilitators for interactions. They open up spaces for interaction with neighbours, streets, and also to the entire community. Interactions vary from topics about individuals, society, politics, religions, new techniques etc. These interactions contain a large amount of information and knowledge. This knowledge flows through the community and those who are concerned to that information will react to it. It allows for a collective thinking in the society which allows them to sustain, adapt or modify them accordingly. The architecture is a response to this living. It is the manifestation of the social needs of the community. Again a bottom up system allows o community to sustain, grow and develop. This emergent behaviour is not just restricted to a residential settlement, but also opens a number of opportunities in a commercial sector of a society. The Bazaars of souk are in an enormous state of motion. At a broader level it seems to be in a big chaos. But this is an ordered chaos. There is almost everything which is sold in this market. This attracts a number of buyers which come to a common place to purchase. This gives rise to an open market, that is, any one is able to sell anything and also to buy anything. A number of buyers and a number of retailers increase the possibility of mixed interactions. This again allows for the transfer of information about need, demand, availability, supply etc. The social spaces which allows a number of outsiders to perform a number of dances, speeches etc. attracts new visitors who again interact and generate new waves of information for the retailers to react to. A bottom up system is set up by the retailers for their survival, adaptability and development. 3
Mumbai, the economic capital of India, were a set of unattended islands. The natural harbour acts as the trigger for the development of Mumbai. This triggers a series of changes that took place in Mumbai. The growth of trade demanded a network for transport and communication. That is the reason for the first train to run was from Thane to Mumbai. A developed road network, communication network led to a growth in economy. Job opportunities invited people to migrate and demanded new housing settlements. These settlements over a period of time developed a number of micro networks within them. The study tries to develop an understanding for the terms, triggers, networks, interactions and settlement. The networks and interactions, consciously or unconsciously observe an emergent behaviour, leads to development of a settlement. To document, observe, analyse and generate inferences from a few case studies. These inferences will help to intervene in a settlement which is on the verge of development.
Abstract
4
STUDY VISIT: - AHMEDABAD - DELHI - OBSERVATIONS - INFERENCES
AHMEDABAD, GUJARAT, INDIA
WALLED CITY OF AHMEDABAD
CHINA PAKISTAN NEPAL
BHUTAN
INDIA BANGALADESH
AHMEDABAD
SRI LANKA
Modern cities attract people from different walks of life with different cultural backgrounds. Many of us are unaware of the relationship between culture and space, as well as the potential of space for fostering the culture of distinct communities. It is essential that modern cities should enable different cultures to coexist, while still helping each community to keep its cultural identity and so avoid conflicts and tensions arising from it. A culturally sensitive design approach could help in attaining a diverse but cohesive society, thus achieving a socially sustainable urban community. One of such cities is the city of Ahmedabad, located in Gujarat, India. Ahmadabad is a city in the west-central state of Gujarat in India. Its origin dates back to the 10th century. A significant event in the development of the city was the construction of the walled city on the eastern banks of the Sabarmati River in 1411 AD by Ahmed-Shah. Since then, many rulers have been in their seat of power. The British took control of the city in 1817. In the later part of the 19th century the city became known as the ‘Manchester of the east’, owing to large developments in the cotton textile industries. This industrialisation increased the population through the migration of labours to the city to work in the textile mills. As a result of this rapid growth, the western banks of the Sabarmati River began to be urbanised. Today, Ahmedabad’s total urban area exceeds the walled area by more than twenty times. Ahmedabad has always been a city of two major religious groups, the Hindus and the Muslims. During the Mughal period (16th century), when the second wall defining today’s walled city was constructed, the Muslim population (then the ruling community) of the city occupied the strategic areas around the key darwaza, as can still be seen today.
NEW TOWN WALLED CITY MANEK CHOWK SABARMATI RIVER
AHMEDABAD CITY
A typical POL is a labyrinthine dead-end street system, with a gated entry. Today, these meandering street systems are the place of community activity and play space for children, as well as access routes to the pol houses. The Pol A pol is a housing cluster which comprises many families of a particular group, linked by caste, profession, or religion. Pols are typical of urban centers in Gujarat especially of Ahmedabad. The word pol is derived from the Sanskrit word ‘pratoli’ meaning entrance to an enclosed area. Pols were originally made as a protection measure when communal riots necessitated greater security. A typical pol would have only one or two entrances and also some secret entrances known only to people residing in a pol. Pols contain houses with internal courts having intricate wooden carved facades with columns and fresco work done around court walls or ceilings. ‘Pol’ architecture is an interesting evolution in urban living space. The old city of Ahmedabad was made up of around 360 Pols within a fortified compound. The earliest ‘Pol’ to be incorporated was aptly name ‘Mahurat Pol’ and was built adjacent to Manek Chowk. The walled city of Ahmedabad has a deformed wheel pattern, similar to many naturally grown cities around the world, with an integration core in the centre and radiating streets connecting the centre to the edge, along with the dead-end street systems of residential areas. While the inner residential spaces and streets constitute the main socialising and meeting places for people within a particular area, the labyrinthine street pattern which discourages strangers’ through-movements in an area, in reality offers alternative routes to its own members. This is because the correlation between visibility and accessibility is extremely low in the inner community spaces of Ahmedabad.
Study Visit
7
LOCATION MAP : MANDVI NI POL AND MANEK CHOWK
Study Visit
8
AHMEDABAD, GUJARAT, INDIA
9
NEW DELHI, NATIONAL CAPITOL, INDIA
INDRAPRASTH -- SHAHJANABAD -- NEW DELHI ‘Indraprasth’ is referred to in the history as a city of ancient India. Eventually it expanded in widely settled vicinity, termed as Delhi - a threshold of India. Presently the whole world knows it as New Delhi.
CHINA PAKISTAN NEPAL
NEW DELHI
In AD 1639, the Mughal emperor Shahjahan built a new walled city in Delhi which served as the capital of the Mughal Empire from 1649 until the Rebellion of 1857.[9][10] The British captured Delhi in 1857 and the city replaced Kolkata as the seat of British government in India in 1911.[11] A new capital city, New Delhi, was built to the south of the old city during the 1920s.[12] When the British left India in 1947, New Delhi became the national capital and seat of government. Today Delhi contains many important historical monuments, buildings and features.
BHUTAN BANGALADESH
INDIA
Delhi is just not a city but it is a book-- a book which narrates the history of India. The city was built and destroyed seven times and has been witness to the various events which has brought India through the history books. Seven times this city went through the pain of being built and rebuilt. Diverse cultural elements absorbed into the daily life of the city have enriched its character.
SRI LANKA
New Delhi, during its bygone eras, has been piling up with variety of socio-economy and migrant cultural layers. This has led the city to the organically grown mix-cultured neighbourhoods. After independence of India, being a capital city, it had to undergo transformations as to become a modernized global city. NORTH WEST NORTH
NORTH EAST
Lajpat Nagar and Hauz Khas - neighbourhoods of New Delhi, are studied for the growth process of each settlement. Lajpat Nagar being a planned and political refugee settlement where as Hauz Khas, an old settlement which is revived due to the resent archeological works are keeping in pace with the changing demographics and demands of the national capital, Delhi.
WEST CENTRAL NEW DELHI
EAST
SOUTH WEST
HAUZ KHAS
LAJPAT NAGAR
SOUTH
Study Visit
10
OBSERVATIONS: - MANDVI NI POL - MANEK CHOWK - LAJPAT NAGAR - HAUZ KHAS
MATRIX
Study Visit
12
OBSERVATIONS
13
MANDVI NI POL, AHMEDABAD
MANDVI NI POL, AHMEDABAD OBSERVATIONS
15
DERASAR NO KHACHO
Study Visit : Observations
16
MANDVI NI POL, AHMEDABAD
17
SITARAM TEMPLE
Study Visit : Observations
18
MANDVI NI POL, AHMEDABAD
19
LALAJI NI POL
Study Visit : Observations
20
MANDVI NI POL, AHMEDABAD
21
LIFE STYLE OF PEOPLE
UNDERSTANDING THE HOUSES AND POLS IN AHMEDABAD A. LIFESTYLE OF PEOPLE: a. DAILY ROUTINE: The daily routine of the people here is generally more relaxed than that in Mumbai or other cities even in Gujarat also as compared to suburban Ahmedabad. People wake up at around 6:00-7:00am., after completing their daily morning activities by 8:30; they proceed for temple, which is a must. As we studied that Ahmedabad is a city with distinct cultures, depending on their religion and belief the people here follow their time of visit to d religious places like temples and mosques and the duration of their time of visit varies. For certain Hindus, they go to the temple just after their bath, and many a times they visit even in their bath robes. For Jains it’s a longer process of worship, where in they have to compulsorily take bath and wear fresh clothes for the religious temple rituals called the Puja, and hence they get ready for it and spend about 45mins. in the temple. It is very important for them to have a glance of the deity in the temple first thing in the morning. Hence, most of the people have their breakfast only when they return from the temple, but a bed tea is must in the morning. This visit to the temple is followed by their breakfast, which is had collectively with the entire family together. After which they get ready for their respective job works. Amongst them, those who are employed leave immediately after breakfast so as to reach in time or before time for their jobs. Whereas, those who are shop owners or businessmen leave later maybe after reading news paper so as to reach after the market has begun and not to waste time. Those who work nearby return home for lunch and others carry their lunch with themselves. After the lunch time, the atmosphere in the poles is quite calm. The Ladies are resting, watching television or doing other preparatory works within the houses. This silence continues till late afternoon. Its only when the children return from the schools that the poles become active. As most of the children from the same poles go to the same school, so their time to return home is also the same. They freshen up, have their snacks or meals and are ready to play with each other. By early evening, the ladies come out of their houses and sit on the otlas at about 4:00pm. Some of the people who work in the share market also return home at the same time, so the youngsters and children also gather at nodes, otlas, corners of the houses, street edge etc. The old aged people prefer to go to temple at this time due to lesser vehicular and animal movements. They spend a lot of time at the temple till late evening that is almost 7:00 – 8:00pm. This is the time they sit and interact with other old people and spend their free time. All the ladies chat till about 6:30pm and then proceed to the market to buy all the groceries and vegetables’, depending upon what is to be cooked for the dinner. They also get other miscellaneous goods with them. At around 7:00pm those who are employed return and gather around otlas, nodes, corners, and temple benches etc. and chat for a long time. At about 8:30-9:00pm the dinner is done and then time is spent mostly on the otlas or inside the houses till night. This observation shows that the people living in the poles are extrovert in nature, who loves to spend time with each other rather than just living confined in the houses.
Study Visit : Observations
22
MANDVI NI POL, AHMEDABAD
b. RELIGIOUS INCLINATION: All those living the Pols, or almost everyone visits the temple in the closest vicinity at least once in a day time. The temples in the poles are so located that one comes across at least 4 to 5 temples when he leaves and enters the poles. This makes them to bow down their head while crossing them out of faith. Apart from morning prayers there are a number of other activities that invite people to the temple, like ‘aarti’, ‘bhavna’, stipulated ‘darshan’ etc. India being a country of varied festivals, almost all of them is celebrated in the city. During festivals, jobs and work take backseat and more preference is given to the temple. Each pole and each temple celebrate these festivals in their own way. the people get involved in these celebrations with great zeal and enthusiasm. They decorate the temples, deities as if they are their own people and houses. Most of these temples are taken care of or are run by or maintained by a trust, whose trustees live in the same pole or nearby. Hence people actively participate in all the temple activities during a festival. For them it is one of their duties to take care and participate in the temple functions. c. SOCIAL ASPECTS: The houses of the poles are placed so close to other houses that the architecture of the houses in the poles allows for a number of opportunities where one comes across his neighbours. It starts with the routine morning courses, afternoon talks, entry – exits in the poles, gathering in and around the temple benches, evening and night gatherings for ladies, gents and children. All the festivals are always celebrated at a pole or a community level and never at an individual level. Inter-dependencies exceed to such an extent that one also owns a set of keys to his neighbours’ house and has a right to use it as and when required. Everyone knows everyone in the poles, and can give a detailed description of his family, business, wellbeing, relatives, likes and dislikes. For youngsters and bachelors, collective outings are a common affair. They visit nearby parks, Kankaria Lake, S.G. highway restaurants etc. as a group. If someone is ill then it is a must for everyone in the pole to visit him and ask for his wellbeing. They will also offer help in terms of money and physical presence. No one can ever feel alone in the poles. Women are well respected as a society. But some discrimination may occur at a household level. There could be restrictions for them to work after marriage, certain dress code to be followed etc. This scene is soon changing due to education and modern thinking and need for collective income to run the house. Household jobs like preparing and selling lunch for singles in the poles, making/stitching clothes, doing arts and crafts objects, giving tuitions etc are increasing to generate income amongst the women.
23
ARCHITECTURAL IMPLICATIONS
B. ARCHITECTURAL IMPLICATIONS: a. NUMBER OF FLOORS IN A HOUSE: Most of the houses in the Poles were built about 150 to 300 years ago, which implies that the construction method was load bearing brick structures with timber posts and beams. This limited the height of the houses, which allows for a maximum of ground plus two structures traditionally. Though later as there was expansion of the families, additional floors were added to the house, making them ground plus three and ground plus four structures. But as and when there was a monetary progress in d family, some have also pulled down their houses and rebuilt new R.C.C. framed structures which are ground plus four or more with a proper terrace, sanitation and water supply facilities. b. OCCUPANCY TYPE: As we look at the history, it is clear that most of the occupants are 150 to 200 years old, and they were migrants to the newly formed town of Ahmadabad. Each of these families built and occupied one house in the poles. Gradually these poles grew organically and everyone took part in the formation and evolution of this new settlement. As the settlements developed, it also gave rise to the formation of temples in each pole and hence, this led to the agglomeration of the people living belonging to the same religion, caste or belief. The poles also get their names either due to this agglomeration or due to a particular individual or family who had a greater notional control over the pole. As the families expanded with the newer generation the floors were added to the structure or new structures were built. A number of times the poles are further divided into ‘Khadki’, which is a cluster of houses belonging to one large family with a number of nuclear families residing in it. As the city developed, the trade also grew. This increase in trade and commerce of the city, it modified the residential area to be converted into a mixed use structures. The typical typology of such example is, commercial at lower levels and residential above them. Initially both the house and the shops were owned by the same owner, but with the change in time and methods of trade, the shops were either rented to others or were sold out completely. And hence, this situation creates a new network of flow of information and new opportunities for interactions. With the development of the city, post independence, there was a huge shift in the demographics. People moved out of the old poles and occupied newly developed suburban Ahmedabad. This decrease in occupancy in poles and more job opportunities attracted more migrants to Ahmedabad. This decreased the land rates and also invited newer migrants to the poles. Hence now most of the poles are sparsely occupied by those who are living for about 50 to 60 years and pay rents to the original owners. These new tenants are now the current and major occupants of the poles.
Study Visit : Observations
24
MANDVI NI POL, AHMEDABAD
c. EDGE CONDITION WITH THE STREET AND COURTYARD: Most of the houses are directly on the street i.e. there are no front open space and no compound wall. Hence one has to access the plinth directly from the street; this gives rise to the plinth steps. The plinth steps then modify to compliment the lifestyle by forming ‘otlas’. That is expanding the plinth steps such that at least two to three persons can sit and talk. The upper floors are usually in line with the otlas. There are a few balconies which project out from the building line and encroaches the street. Some houses/ Khadki share a common courtyard. Entry to this courtyard is typically emphasized by a gateway or a ‘Kamaan’ or an arch. The houses responding to these courtyards have a typically large otla which can even accommodate a bed/charpoy. Usually a small Tulsi plant is found either at the center or near one of the houses in the courtyard. The temples extend themselves to an adjoining tree or building or a smaller shrine to form a temple bench or otla. These may be covered so as to form a sitting space or a performing space during festivals. No provisions for parking is made, hence the street is typically flanked with 2 wheelers. Drainage is also not well developed. The sides of the streets have open channels for the flow of waste water. d. SANITARY AND HYGIENE CONDITIONS & SERVICES: The sanitary services are not well developed here in the poles. There are open channels for carrying waste water on the street. Due to increase in number of tenants, the sense of ownership has reduced; this has caused a careless attitude towards the cleanliness and maintenance of the houses and poles. There are a number of instances where garbage is just dumped in the open and allowed to delay until the municipal corporation picks it up. as the structure are quite old, the water supply is also not laid properly. e. TERRACES: Traditionally all the houses were of the same height allowing a parallel street at the terrace level. The ownership of houses is just indicated by a small bund which can be easily crossed over. As the people of the poles are socially very inter dependant, there is typically no notion of locking or restricting the access to the others in the terrace. One can enter any ones house also through the terrace. The increase in the floors and reconstruction of houses has disturbed this parallel network. Lately some have covered the terraces with temporary cement sheets and have also fenced them.
25
URBAN PATTERNS
MANDVI NI POL, AHMEDABAD
C. URBAN PATTERNS: a. STREET HIERARCHY: The hierarchy of the streets is completely different as compared to that seen in Mumbai or other metros. There is a main road created during the colonial era for the transfer of goods and vehicles through the poles. This main road acts as an access or feeder to the other poles within the walled city. These poles have ‘Khadki’ and ‘Khancho’. Recently all the houses are numbered to ease the identification method. Every temple becomes a node for either poles to meet or Khadki to meet. Courtyard is the end of the street and then the private ownership of the houses begins. b. LAND USE: The most typical land use patter of the poles was residential. But due to change in trade, we see a lot of mixed used land. I.e. residential and commercial at lower levels. There are a few offices also at the upper levels in the residential building. There are many temple structures adjacent to which we see public gathering spaces and temple institutional buildings. For commercial, the land use patterns are street based, that is, a particular commercial activity takes place in a particular street or lane. c. MASS AND VOID: As we take a first glance at the poles, it seems to be very dense and without any voids. But at micro level there are a number of voids of smaller scale. These voids are so left that they create great ventilation patterns. These voids are not only at the plan level, but can also be seen at the elevation levels, that help in creating good and well lit spaces.
Study Visit : Observations
26
MANEK CHOWK, AHMEDABAD
MANEK CHOWK, AHMEDABAD OBSERVATIONS
27
Study Visit : Observations
28
MANEK CHOWK, AHMEDABAD
29
LIFESTYLE OF PEOPLE
UNDERSTANDINGS FROM MANEK CHOWK IN AHMEDABAD A. LIFESTYLE OF PEOPLE: a. DAILY ROUTINE: Manek Chowk in the early morning is quite contrasting in character than what it is in the day time. All the shops are shut and there are a number of cows and one elephant that are fed. A number of Hindus come to feed the holy cow as it is considered to be pious according to the Hindu religion. Following this ritual, is a round of sweepers who sweep and clean the Manek Chowk and prepare it for the day. These sweepers also clean last night’s food plates and waste that is littered on the streets of manek Chowk. Slowly and gradually we can see the day’s activity popping up in the Manek Chowk. At around 8:00 am there are a few vegetable sellers who open their stalls and sit there. Later they move to the adjacent street where a number of vegetable sellers are there. At around 10:00 various shops in and around Manek Chowk begin to open. These shops consist of jewelers, cloth merchants, and mukhwas stalls. Slowly the open space begins to get encroached by parking for 2 wheelers and a number of other stalls. This chaos continues till around 7pm. After which the shop owners close their shops and the parking also slowly vanishes. But you still can’t see the empty Chowk because; while the 2 wheelers are removed there a new set of people who are already opening up their food stalls. By around 8:00pm all the food stalls open and a number of chairs are laid for the visitors to sit and eat. People come to eat at Manek Chowk from the entire city of Ahmedabad. There is a huge rush here till late night i.e. till 2:00am in the mid night. Hence, there is a continuous hustle and bustle on the streets of manek chowk throughout the day. b. RELIGIOUS INCLINATION: As mentioned earlier in the case of the poles, most of the religious activities are carried out in the poles. But the devotion and faith in religion of the people is also seen in the Manek Chowk too. This includes feeding the cows; the early morning cow rearing is also a part of this faith and ritual. The entire shop owner keeps a set of deities’ statues and photo frames in their shops. So when one opens the shop, he first worships the deities who are placed in his shop. There is also a small shrine which is devoted to the Manek Baba, after whom this Chowk is named. A number of people are seen paying visits to this shrine throughout the day. c. SOCIAL ASPECTS: Unlike the poles, there are very few moments where one is not attending a client. This reduces the free time for one to interact with other shop owners. This being a place of work, people here are busy with their own trade and fare, hence they do not have the spare time to while away. But the proximity of the shops is such that almost everyone can see each other and share a smile and a word whenever required. This keeps them in contact with each other at least visually if not verbally. During their course of time, whatever free time is available to them, most of the shop owners come out in the open and have a tea and talk to each other. There are unions for all the shopkeepers who meet regularly to discuss their business policies.
Study Visit : Observations
30
MANEK CHOWK, AHMEDABAD
B. ARCHITECTURAL IMPLICATIONS: a. OCCUPANCY TYPE: As mentioned earlier that the most of the trading and markets are developed during the colonial era, the occupants before that period were all residential. The shops on the plinth level were either sold or given on rent later. Now most of the shops are on ownership basis. The rates of these shops have also increased. The stalls are not permanent and hence, they are the property of the seller and carry it with him when he leaves the Chowk. These buildings did have residential structures amongst them, but in the recent years most of these are also converted into commercial spaces like offices, go downs, trade unions office etc. b. EDGE CONDITIONS WITH THE STREET: Most of the shops situated directly facing the street. The cash counters are mainly next to the street with the owner sitting there and keeping the record of the sales. This enables them to have a quick transaction with the customer since customer does not need to go in the shop. The rest of the shop comprises of storage and may be one or two persons are appointed to get things from the storage. The edge with the street varies upon what they sell. Like, for a jeweler the design of the ornaments is so intricate that one needs to have a close look, and so the customer is invited in to the shop and allowed to sit. This demanded for a clear passage before the shop for the customer. So that the customer could go in and out of the shop without any hindrance. For a cloth merchant, the fabric needs to be spread, to be selected by the customers, and hence a small seating is created at the edge of the shop for the customer and the rest of the space inside the shop is to spread open the fabrics. Most of the mukhwas shops are stalls and there, the need is for the customer to taste it before buying, this does not require a formal sitting for the customer and hence lose movable stall is used which also has a cover over it to protect from sun. For the shops selling decorative items for the temples and Puja, the display of goods is very important. Hence, they create deployable racks to hang and display. They encroach the street using these since there is no space within the shop. Generally there is no need for the customer to sit in this kind of shop.
31
URBAN PATTERNS
C. URBAN PATTERNS: a. LAND USE: The land use changes dramatically at Manek Chowk during the day. We can see it changing from a rearing ground for the cattle, to sports ground for children and youngsters, to shops, vendors and stalls for the shoppers, a parking area for those having two wheelers and lastly to a food plaza in the night till late night. This change in the activity also leads to the change in the circulation movements. b. MASS AND VOID: Due to the changing land use the notion of mass and void also changes along the day.
Study Visit : Observations
32
LAJPAT NAGAR, DELHI
LAJPAT NAGAR, DELHI OBSERVATIONS
33
Study Visit : Observations
34
LAJPAT NAGAR, DELHI
35
LIFESTYLE OF PEOPLE
UNDERSTANDINGS FROM LAJPAT NAGAR A. LIFESTYLE OF PEOPLE: a. ORIGIN OF LAJPAT NAGAR: Lajpat Nagar was developed in 1950’s and most of its early residents were Hindus and Sikhs moving east from newly formed Pakistan following the partition of India in 1947. The colony was initially named as Cheap Colony or Cheap Cantonment. Initially refugee camps were set up in Purana Quila. Plots and the people were allotted plots in areas like Lajpat Nagar, Patel Nagar, Rajendra Nagar. The plots were of 15x60 feet constructed like army barracks .The houses were all single storey, with asbestos roofs, in the beginning, but now most of the houses are multistoried. The colony also housed a refugee camp for Bengali widows which came up much later known as Kasturba Ashram. The colony has a railway line passing through the north and has a local railway station where one can board the EMU trains. The line is usually used by freight trains. At present, it is common to see individuals from different parts of India, Afghanistan, Pakistan and African countries. After independence a Number of refugees arrived at the national capital from the newly separated state of Pakistan. These refugees mainly were the traders who settled along the trade route through Pakistan many centuries ago. These Punjabis and Sindhis arrived to Delhi as refugees. The government of India allotted land to these refuges and areas like defense colony, Jungpura, Lajpat Nagar were settled. Initially they were given a choice to build their houses by themselves or the government would build for them. b. RELIGIOUS INCLINATION: While refugees from Pakistan came and settled in many cities and towns, Lajpat Nagar remains an altogether different story. It will go down in Delhi’s history as a haven for refugees. Since 1952, when homes for refugees were allotted, it has become a hub of several other people fleeing their homeland in search of peace and livelihood. The area saw the first wave of refugees just after Partition, when Hindus and Sikhs from Punjab and Sindh were rehabilitated here. The majority of the population in Lajpat Nagar is Punjabis and Sindhi. Since it was a planned settlement there are not many temples or worship spaces found in the settlement, as providing houses to the refugees was the priorities than building temples. Later there were Gurudwara and temples built nearby. The last couple of years have also seen the arrival of several Kashmiri families, mostly Muslims from the Valley. With their business not doing well in Jammu & Kashmir, they have been forced to migrate to the Capital. Interestingly, many of them have chosen Lajpat Nagar to settle down. As if this were not enough, some Chineseorigin families of Delhi have also considered the locality as their own. c. SOCIAL ASPECTS: Though several original allotters of Lajpat Nagar have moved to other places, families of the original settlers still make the majority of the population in the colony. Since mainly people from the same two religious inclination live here, there is a greater social interaction within the settlements. These interactions mainly take place during social gatherings at neighbour’s house. Temple or Gurudwara visits are mainly personal and a few exchanges take place there. As we know, these were trading communities; they were rich and knew how to setup their own shops and business. Most of them began with minor shops and businesses by selling garments etc. Lately the locality has seen a change in the scale of economy. From minor business to larger turnovers and spread out businesses and also from selling basic necessities to now selling artificial expensive ornaments, moderately expensive art objects and artefacts for home décor. Also providing basic services like tailoring, lunch homes and hair cutting shops have jumped to designer fashion showrooms, restaurants and spa and salons. Few parks allow for children to play during evenings. Study Visit : Observations
36
LAJPAT NAGAR, DELHI
B. ARCHITECTURAL IMPLICATIONS: a. NUMBER OF FLOORS IN A HOUSE: These houses were built in 1940’s; hence materials used were R.C.C., framed structures. But they were designed for quick construction to provide immediate shelter to refugees. A Basic structure was built and handed over to the refugees. They then, as and when required extended the house to a maximum of ground plus two. Today due to change in economy and needs, many plots were rebuilt to up to ground plus four houses. In the early 1960s, people began renovating their houses in Lajpat Nagar. By the mid-1970s, the owners started constructing additional floors or rooms to give them on rent b. OCCUPANCY TYPE: Initially, refugees took shelter in quickly constructed houses. Over a period they improved the type of houses by renovation and reconstruction. Most of the houses are still owned by these refugees themselves. A few are rented to new migrants to the city. Some houses have paying guests on lower levels to generate income. Some have converted ground level into shop and a showroom which maybe owned by themselves or rented to others. This has made an only residential area into a mixed land use area. c. EDGE CONDITION WITH THE STREET AND COURTYARD: Organized and planned plots were allotted to the refugees by the government; this reduces direct interaction with the street. We can observe that the houses have a front, side and back open space and compound wall which are mostly over grown with vegetation. Those who have shops have extended their shops to the street and creating a welcoming gesture. d. SANITARY AND HYGIENE CONDITIONS & SERVICES: During, planning and layout of Lajpat Nagar the issues related to sanitary and hygiene conditions were addressed. However, over the period of time we can see that some old and unmaintained houses face these problems at individual levels. e. TERRACES: Private and distinct terraces are formed due to individual plots having front, side and rear open space. Hence, these terrace being private space, they do not act as a community spaces.
37
URBAN PATTERNS
LAJPAT NAGAR, DELHI
C. URBAN PATTERNS: a. STREET HIERARCHY: All the roads were designed for basic vehicular and pedestrian movements. The main streets which segregate the blocks are wider than the lanes which manoeuvre within the block. The whole of settlement is divided into residential blocks, which are connected by the main street. All the blocks have a small garden/park within it but they do not connect to each other. One shopping lane is made vehicular free by restricting the entry of vehicles, these acts as a major pedestrian movement plaza. Main roads have vegetation grown to segregate the directional flows. b. LAND USE: Initially, Lajpat Nagar was only a residential settlement. With the change in economy and need for work opportunities the fabric was punctuated with smaller commercial activities. Today almost whole of Lajpat Nagar comes under mixed land use. In 1970’s a newlybuilt commercial complex — Nehru Place — started bustling with activity and a large number of companies set up their offices there. Those who were working at Nehru Place started looking for rented accommodations in Lajpat Nagar, as it was very close to their offices. This transformed the class character of Lajpat Nagar. The owners started letting out their houses on rent. The 1980s saw the process getting intensified. This was the decade when house-owners, in order to earn quick money, defied municipal by-laws and constructed extra floors and basements in their houses. The process reached epidemic proportions by the mid-1990s when some residents gave their plots to builders, who constructed three floors and a basement. As per the deal, the owners were given the ground floor, comprising two bedrooms and a drawing-cum-dining room. The builder sold the remaining part of the house for a whopping profit. Also, it goes without saying that the Central Market of Lajpat Nagar is among the most sought-after commercial centres in Delhi. It is a shopper’s paradise. Showrooms of virtually every big brand can be found here. Due to this reason, the commercial rates of this market have not come down even now when the real estate is facing rough weather. c. MASS AND VOID: With wider roads and setbacks on each plot, the settlements are well punctuated. The division of housing in terms of blocks limits the linear distance from the main roads, thus increasing accessibility. Each block has a park which acts as a breathing space. In the present day commercial lane, the hawkers are filling up all the available void in the lane thus making it continues mass.
Study Visit : Observations
38
HAUS KHAS, DELHI
HAUZ KHAS, DELHI OBSERVATIONS
39
Study Visit : Observations
40
HAUZ KHAS, DELHI
41
LIESTYLE OF PEOPLE
UNDERSTANDINGS FROM HAUZ KHAS A. LIFESTYLE OF PEOPLE: a. ORIGIN OF HAUZ KHAS: Haus Khas is a fort established by Allaudin Khilji. There were small settlements around the fort through which is the access road to the fort. An artificial lake was made by Khilji for the fort and the village. This fort acts as a major attraction for international tourists. This led to a sudden change in economy of the village around Haus Khas. Today the major income of this village is based on these international tourists who spend a lot of money in Indian accommodation, exclusive Indian food, jewellery, garments, home decor etc. Government has done a lot of work to conserve the fort and have modified the lake for boating, walkway etc. A number of art galleries have grown which are designed by modern Architects and offer beautiful spatial qualities, which frames the fort and the lake. Hauz Khas is named after an ancient water reservoir by the same name, now part of the extensive Hauz Khas Complex. In Urdu language, ‘Hauz’ means “water tank” (or lake) and ‘Khas’ means “royal”, giving it the meaning - the “Royal tank”. The large water tank or reservoir was first built by Allauddin Khilji (r. 1296–1316) (the plaque displayed at the site records this fact) to supply water to the inhabitants of Siri Fort. b. RELIGIOUS INCLINATION: Historical Places like the Hauz Khas Complex which consists the Hauz Khas Lake or Royal Tank, a Mosque and a Tomb,all these are of the Khilji Dynasty. Neeli Masjid and Chor Minar lie inside the colony. There is a mosque and a madresa in the fort which is occasionally used by the villagers. A small temple is on the access road which is not visited frequently. Cultural & festive celebrations take place in a more controlled manner, mainly to attract the international visitors, to generate economy by collecting entry fees. These activities are not associated with any temple. Village has a small mosque used by the locals. c. SOCIAL ASPECTS: Initially a bustling village would have a greater social network within the village. Today many have migrated and have given their houses for hotels, paying guests, restaurants, cafes and art galleries. These new activities have invited migrants mainly from Nepal, for hospitality business. These new migrants are developing a new social network within the village. Workers in different restaurants belong to same village or are relatives in Nepal and are hence connected to one another. A number of temporary resident tourists are seen here who travel across, India and also spend some time in Haus Khas. They make their own friends in India and develop their network depending upon their field of interests. Mayfair Gardens is an independent small private colony inside Hauz Khas, neigboured by Padmini Enclave. Hauz Khas has some of the largest green areas in Delhi, namely Deer Park and Rose Garden.
Study Visit : Observations
42
HAUZ KHAS, DELHI
B. ARCHITECTURAL IMPLICATIONS: a. NUMBER OF FLOOR IN A HOUSE: The Older houses are still load bearing in construction and are of about ground plus Two in height. The new construction is benefitted by the steep terrain towards the lake and has overall ground plus four storied structures. b. OCCUPANCY TYPE: The fort and the village were well connected to the other settlements in Delhi like Siri, Indrapasth and Chandni Chowk. There was no need for a market within this village. Hence all the houses were residential. With the change in time all houses were gradually having shops catering to tourists. Shops, restaurants, hotels, guest houses, art galleries and cafes, are the major occupants of the village. Nearby designer boutique and restaurants hub is the Hauz Khas Village. Nearby landmarks include Siri Fort Auditorium, Siri Fort Sports Complex, HUDCO Place and Yusuf Sarai Community Centre. c. EDGE CONDITIONS WITH THE STREET: The village was organic in nature. The houses directly opened to the street and hence the present day shops, galleries etc. open to the street. The street and the shops are separated by a small step or a plinth itself. This acts as a barrier/restricts the shop from further growing on the street. Due to the steep terrain towards lake, there are small corridors like steps which are public in nature and cater to shops on both the sides. These lanes end with a balcony like structure overlooking the lake which is used as an extension to a cafe. All the shops have designed facades which makes them loud and the street more colourful and stimulating. d. SANITARY & HYGIENE CONDITIONS AND SERVICES: Initially a village, hence no modern services were available in last 20 years, change in economy and conservation of the fort has led to proper water supply, drainage and access roads. Due to international visitors, the locals have taken the responsibility to maintain the streets and keep them clean. Almost all the structures are modified for new program and hence necessary services have been done.
43
URBAN PATTERNS
HAUZ KHAS, DELHI
C. URBAN PATTERNS: a. STREET HIERARCHY: The main access road to the fort also caters to village. The entire village is flanked on the main road. Smaller streets are connected to main road. The lanes connecting to the lake are like covered corridors and parts of existing buildings. No street hierarchy is seen. b. LAND USE: Initially the village was residential without any markets. The land use changes with the change in economy. Present day land use is largely commercial i.e. shops. There are also art galleries, restaurants, cafe, guest houses etc. t was developed during the 1960s by DLF (Delhi Land & Finance Ltd.) as Hauz Khas Enclave. Later it was made a district of South Delhi encompassing some more neighbouring areas. Hauz Khas(Enclave)as known, consists of A,B,C,D,E,F,G,H,K,L,M,P,Q,R,X ,Y,Z Blocks. E block is the Main market here and lies in the middle of the colony. It includes a multi-level parking lot (scheduled). G block and Aurobindo Market are other markets close by. c. MASS AND VOID: The street seems to be very dense on both the sides with small corridors connecting to the lake. But behind the building there is directly forest which acts as a mass for access but a void for ventilation and vision. The fort has many voids with a few masses at different levels.
Study Visit : Observations
44
INFERENCES: - MANDVI NI POL - MANEK CHOWK - LAJPAT NAGAR - HAUZ KHAS - INTERACTION INDEX MATRIX
MATRIX
Study Visit
46
INFERENCES
47
MANDVI NI POL, AHMEDABAD
MANDVI NI POL, AHMEDABAD INFERENCES
49
TRIGGERS
Study Visit :
50
NETWORKS
MANDVI NI POL, AHMEDABAD
51
NETWORKS
Study Visit :
52
INTERACTIONS
MANDVI NI POL, AHMEDABAD
53
MANEK CHOWK, AHMEDABAD
MANEK CHOWK, AHMEDABAD INFERENCES
55
TRIGGERS
Study Visit :
56
NETWORKS
MANEK CHOWK, AHMEDABAD
57
NETWORKS
Study Visit :
58
INTERACTIONS
MANEK CHOWK, AHMEDABAD
59
LAJPAT NAGAR, DELHI
LAJPAT NAGAR, DELHI INFERENCES
61
TRIGGERS
Study Visit :
62
NETWORKS
LAJPAT NAGAR, DELHI
63
NETWORKS
Study Visit :
64
INTERACTIONS
LAJPAT NAGAR, DELHI
65
HAUZ KHAS, DELHI
HAUZ KHAS, DELHI INFERENCES
67
TRIGGERS
Study Visit :
68
NETWORKS
HAUZ KHAS, DELHI
69
NETWORKS
Study Visit :
70
INTERACTIONS
HAUZ KHAS, DELHI
71
INTERACTION INDEX
INTERACTION INDEX
Study Visit: Inferences
73
INTERACTION INDEX
Study Visit: Inferences
74
SITE CRITERIA
Settlements grow because they have triggers. Triggers are opportunities for a settlement to grow. A trigger for a settlement has the potential to expand it; it expands the scope of that settlement. This expansion is in all terms, population, trade and economy, change in culture and networks in both the senses physical and notional influences. The site has to be in context with its scale of urbanism. For an overgrown settlement there are a number of triggers which grow and most of them die immediately with only the fittest surviving. This is a natural process of selection that the settlement does for itself. For example the layout of New Mumbai was done so as to ease the pressures on the main island. There was a delay in its expansion due to delayed establishments of triggers like infrastructure, housing, common livelihood etc. For a small town or settlement the triggers are so strong that they carry the settlement with them. Here the process is reverse; the settlement does whatever it can to sustain this trigger. Say an occupation driven settlement like a fishing village will of centuries continue to be a fishing settlement to sustain itself. A religious town has a strong centre and core which acts as a basis for the natives to survive on. The religious sentiments act as a trigger for the pilgrims to the town and encourage trade and exchange in that town. Hence a settlement with a smaller scale of urbanism where one can complement an existing trigger. Pune: Originally a settlement which grew on the banks of two important rivers. Later Pune was taken over by the British troops to establish a cantonment. Today the importance to these rivers is forgotten. Surat: Again a settlement which grew on the banks of river Tapi. A major trading centre even before the Mughal gave it a special status in their Kingdom. It is believed that almost 70% of the finished diamonds in the world have at least once been traded from Surat. Diamond industry and other industries grew as modern triggers for the settlement. Shirpur: A very small town which grew to a status of an independent governing council due to the establishment of cotton industries and gold refinery. Later grew as educational centre due to the patronage of the mayor. A number of public development works are done. Anand: The land of white revolution. It is from this town that for the first time a co-operative effort was made for collecting and distributing milk from the nearby towns. Amul factory has generated greater job opportunities.
Site Criteria
75
PAITHAN, MAHARASHTRA, INDIA
PRATISHTHANA // PAITHAN
Paithan, formerly Pratishthana, is a city and a municipal council in Aurangabad district in the Indian state of Maharashtra. The city was the capital of the Sātavāhana empire of ancient India that ruled from 2nd century BC to 2nd century AD. It is one of the few inland towns mentioned in the famous 1st century AD Greek book, Periplus Maris Erytharaei. Paithan is located 56 km south of present-day Aurangābād on the Godavari River in Maharashtra. Paithan was home of the great Maharashtrian saint Eknath, whose “samadhi” can be found there. The little town is famous for its Shrine of ‘Sant Eknath’ where people flock every year during the time of ‘Paithan Yatra’ also known as NathShashti. The town is mostly famous today for its sarees — the Paithani beautiful silk saris which sport intricately embroidered gold or silver borders. It is also a famous Digambar Jain atishay kshetra. A beautiful Black coloured Sand Idol of 20th Jain Tirthankar, Bhagwan Munisuvratnath is installed in temple here. It is believed that all wishes are fulfilled by praying here. Sant Dnyaneshwar Udyan Dnyneshwar Udyanis famous garden developed on the lines of Mysore Garden.
76
HOUSE OF MR. PAPDIWAL
Paithan
77
OBSERVATIONS
78
PAGE TOPIC
Paithan
79
NATH MANDIR AND GHATS
OBSERVATIONS
80
PAGE TOPIC
Paithan
81
OVERVIEW
OBSERVATIONS
82
LIFESTYLE OF POEPLE
UNDERSTANDINGS FROM THE SETTLEMENT OF PAITHAN A. LIFESTYLE OF PEOPLE: a. ORIGIN AND HISTORIC IMPORTANCE OF PAITHAN: Capital and a trade centre during the Satvahana Kingdom known as Pratishathan. It is the trade centre for crops, goods, garments and precious stones. Trade here is done through the water ways and inland routes. This ancient Capital is considered to be buried under the present day town of Paithan and a few excavations are also in progress. Later Paithan enjoyed the royal patronage from the Peshwa. Saint Eknath lived here and hence today we see his residence and Samadhi as a place of worship. It is here in Paithan that the Sanskrit texts, Vedas, literature and philosophy were translated in Marathi by saints like Eknath and Dgyaneshwar. For centuries the local handmade Sari Known as Paithani Sari, is famous and was used by the ladies in the royal families of Peshwa and other Kingdoms. Till date, due to the earlier trade centre we find a number of trading communities which have settled in Paithan for centuries namely, Marwari, Jains and Muslims. Number of Jain, Hindu and Muslim temples and mosques and Pilgrims are seen here. River Banks of Godavari are considered sacred by the Hindus and a number of pilgrims visit these banks. In 1960’s, Maharashtra’s Largest dam, Jaikwadi Dam, was built upstream of Godavari north of Paithan. Pratishthanapura was capital of First Satavahana king from where it grew into Empire covering almost half of present India.The Satavahana known as “Trisamudratoyapitvahana” Pratishthanapura or present day Paithan is said to be the capital of Mulaka desh. Aurangabad, Nashik, Jalna, Vashim are parts of Mulaka. Mulukanadu follows the usual conjoint formulation of similar communities: the word Naadu means country in all the south Indian languages; this is suffixed to the country whence the community hails, being in this case “Muluka”. Thus, Muluka+Naadu=Mulukanadu, “people of the Muluka land.” Muluka or Mulaka is identified and it is also known as Moolaka or Moolaka desha along with Ashmaka. As per legends Pratishthana was built by King Ila, who was the king of Bahlika, strayed in to Shiva’s forest during his hunting trip and was cursed to become a woman by Shiva. By praying Shiva’s consort Parvati, managed to stay as man and woman alternatively every month. He would not remember events of one stage in the other. When he was a woman, he married Budha (Mercury, one of the nine planets the ‘Navagrahas’) through whom he had a son (Pururavas). Budha helped Ila to attain his former self by pleasing Shiva through ‘Ashwamedha Yagna’ (Horse sacrifice). After leaving Budha, Ila left Bahlika and established the city Pratishthana from where he ruled for long. After him, Pururavas became the king of Pratishthana.
Paithan
83
OBSERVATIONS
b. DAILY ROUTINE: Paithan being a small town and just about 50k.m. from Aurangabad city, a number of youth travel to the city for work opportunities. Apart from this, the locals and the residents of Paithan live a relaxed life. Major population of the town lives in a dense organic fabric with houses directly opening on the streets. The mornings are largely occupied by the various temple activities. The Ghats (river banks) are occupied by various rituals throughout the day. The entire town can be walked and hence lunch is usually at the residence. The working day ends with the sunset and social life begins. Collective ‘Kirtans’ (prayer songs) are held at various temples which go on till late night. Post diner the town sleeps and again prepares itself for the morning. A number of women are now working in the government run Paithani Sari center, they complete their daily works and spend most part of the day here. c. RELIGIOUS INCLINATION: History and religious texts have defined Paithan, its river banks and few important temples as a centre for Hindus in the Marathwada and Latur region of Maharashtra. A holy bath in Godavari is a must for every Hindu in these regions every year. Post cremation rituals, the Shrad, are also conducted at these banks. Eknath Maharaj’s Wada (residence), contains the legendry idol of Lord Krishna given by King Krishnarai of south India. The Nath mandir is a place where every Hindu is expected to pay respects to Saint Eknath. Day long Kirtans take place at both these temples. The Jain temple is believed to be miraculous and is visited by a number of pilgrims, especially on every Saturdays. Numbers of mosques were built during the Tughluq and the Mughal Rule. Round the year there are a number of other religious events that take place, which invites visitors from the nearby regions. Sant Eknath Temple Paithan is famous for sant eknath maharaj (1533-1599) and his temple. lacks of devoties are visit there in Eknath shasthi held in “phalgun” month. There are two temples of eknath maharaj in paithan one is inner Nath temple where as eknath lived and another is of his shirin, samadhi tempal where he takes “Jala Samadhi”. Every day tousands of people take Darshan in both tempals. Saint Jaganade Maharaj Temple Shri Santaji Jagnade (1624–1688) was one of fourteen cymbal players employed by Shri Tukaram Maharaja, a prominent Marathi Saint. Jagnade recorded several of Tukaram’s Abhangs. He belonged to the Teli caste of oil producers[3] and is the only Saint from that caste. Jagnade was born and brought up in Sadumbare in the Maval tehsil in the Pune District. He was a Varkari, a devotee of Lord Vittala (or Vithoba), an incarnation of Lord Krishna, who in turn, is considered in Hinduism to be an incarnation of Lord Vishnu. The address of his temple in Paithan is santaji chawk teli dharmshala Paithan. The founders of this temple are Mr. Kedarnath Dadarao Sarje and Mr. Pralhadseth Sidlambe. Paithan is a Digambar Jain Atishay kshetra (Pilgrimage place of miracle). Paithan has one Chaturth Kalin (thousands of years old) sand Idol of Bhagwan Munisuvrat Nath. The idol is of the time period when the stone idol was not made and hence one can estimate its antiquity. It is believed that Ram, Lakshman and Sita used to worship this idol. The idol is miraculous, and one who visits the temple with pure intent and full devotion gets his or her all wishes fulfilled.
84
LIFESTYLE OF PEOPLE
d. SOCIAL ASPECTS: The organic settlements have a distinct character where the streets are flanked with houses on both the sides. These houses have very less to offer when it comes to social interactions. During evening prayers and Kirtans; the community collects and meets. Although the main purpose is to worship, a lot of social exchanges take place. Morning temples and Ghats are visited which allows for interactions. The main markets and bus stand is such located that the street is full of people and groups which gather around to meet and talk. Relatives living nearby do visit each other’s houses during late afternoons. Constant travel to Aurangabad has given another reason for people to meet and exchange goods. Being a small town everyone knows everyone in the town and is updated about their work, jobs, families etc. when they meet. The Paithani Sari center also acts as a place for interaction since a number of women work here. They get their children with them and they play with other children there.
Paithan
85
ARCHITECTURAL IMPLICATIONS
OBSERVATIONS
B. ARCHITECTURAL IMPLICATIONS: a. NUMBER OF FLOORS IN A HOUSE: Most of the town is built in load bearing type of construction, except for a few pilgrim accommodation units which have been built lately. These old buildings were mainly ground plus one or ground plus two structures. The ground level is mostly a small courtyard and a enclosed plinth where family gathers. Kitchen and toilets are also on the same level. Upper floors are mainly bedrooms and some houses also consist of a small temple or shrine for the family to worship. Some of the old Wadas have a basement which is meant for storing food grains, and also for tapping the underground water source.. b. OCCUPANCY TYPE: Here the houses are purely residential. There is a distinct market street and space allotted for weekly markets where only commercial activities take place. The streets are punctuated with temples at regular intervals which demarcates the end or beginning of a community living. c. EDGE CONDITION WITH THE STREET AND COURTYARD: There is a distinct difference in the streets in residential locality and commercial locality. The edges of the streets in the residential locality are mainly stark and have fewer voids in them. The old houses which are now ruins had tall walls, may be for the purpose of defense and safety. Since they belonged to the royal family of Peshwa. Other houses too show this character at a smaller scale. There are only a few steps near the entrance of the houses which allowed for the street to connect within. The high levels of privacy for women in the communities of Marwari and Muslims were the major reasons for such blank streets. On the other side the markets were directly opposite in nature. The shops directly opened onto the streets with a few steps. There is a second layer of hawkers on the street which further makes the streets more chaotic. The market street also leads to the temple hence a large number of Pilgrims are seen here. There are benches and steps of the hawkers and shops which make the street blend into the setting. Temples too have a large periphery wall but due to highly dramatic entrance and decorative doors, make them interact with the street. d. SANITARY AND HYGIENE CONDITIONS & SERVICES: Most of the houses have been well connected to the modern drainage systems. Also earlier these houses had separate underground septic tanks. Water system is very well done after the Jaikwadi Dam Project. During festivals, about 5,00,000 people arrive at Paithan and live on the open grounds near the river banks; it is during this period that the hygiene and sanitary conditions are disturbed.
86
URBAN PATTERNS
C. URBAN PATTERNS: a. STREET HIERARCHY: A main road connects to the highway which connects to Aurangabad. A bus stand is located on this road. The same road leads to the market and then to the Nath mandir. The market street disintegrates into the residential areas. These are very narrow streets which only 2 wheeler can access. A new road adjacent to the river banks is made; this road connects the 4 wheelers closest to their residential street. b. LAND USE: Market was always an integral part of Paithan due to its trade. The temple and surrounding open space is now mainly occupied by pilgrims and temple activities. The residential areas are now distributed over a larger foot print, post the Jaikwadi project. A large park is developed to the south of the dam, Dgyaneshwar Garden. Schools, hospitals, government buildings are scattered in the town. A major dam named the “Jaikwadi Dam” is located near Paithan, and is known for attracting a wide variety of resident and migratory birds. This is the world’s first dam made from soil. c. MASS AND VOID: Residential area is large mass as a whole, but is well punctuated with courtyards and streets. The new township built to relocate those affected by the Dam, has wide streets, low housing, planted trees and making it porous and ventilated. The river banks and the dam walls are major public open spaces where youth spend their evenings.
Paithan
87
INTERPRETING PAITHAN
88
SITE SELECTION
Paithan grew as a settlement initially as a capital during the Satvahana period. It is during this time that the caves of Ellora and Ajanta were carved about 100km from there. Later the town enjoyed the statue of a trade centre during the Peshwa rule in the Deccan. It is during this period that the art of Paithani Saree (fabric) grew and flourished. The art got the royal patronage and was considered the most expensive and exclusive fabric. This art was practiced by many weavers. With the decline of the throne and the royal patronage the art began to decline. This art was only practiced by a few until recent when the Government of Maharashtra established the Paithani Saree centre near the banks of the River Godavari in the town itself. This created many job opportunities and triggered the town’s growth. Today this Saree centre is trying to establish its name in the list of important places to visit near Aurangabad. The Paithani Saree Centre is divided in two parts, one where new weavers are trained and other where the skilled weavers are producing Saree. These hand-woven Saree take about 6 to 18 months to be completed depending upon the level of intricacy in the design of the Saree. Each Saree coasts to the range of about 15,000/- to 4,00,000/- INR. The speciality of these Sarees is that they are made from pure silk, zari (gold threads), and intricate design by hand. The major difference in the cost of these Sarees lies in the quantity of Zari used in them. This Centre has made Paithan again visible on the map. The idea is to use this existing trigger as a base and provide for a place where the tourists not only can understand the process of Saree making but also the culture, history and the people of Paithan. To create a threshold before entering the town, a structure that can educate the visitors through the interactions that they will have with natives. The programming of this structure has to be such that it can offer something to the tourist as well as at the same time the locals are also benefitted.
Interpreting Paithan
89
SITE SECELTION
5 2
4 1
3
6
4
LOCATION PLAN 1. SITE 2. JAIKWADI DAM 3. MAIDAN 4. GODAVARI RIVER 5. GYANESHWAR UDYAN 6. NATH MANDIR 7. NAAG GHAT
4 7
4
5 5 5
5 5
5 5
1
5
5 2
3 5 5
5
5
SITE PLAN 1. PAITHANI SAREE CENTRE 2. GODAVARI RIVER 3. MAIDAN 4. HOSPITAL 5. HOUSES
90
PROGRAMMES: A. EXHIBITS AND MUSEUMS
1. TEXTILE MUSEUM - PROCESS OF THREAD MAKING - THREADS SPINDLES COLOURS AND ZARI DISPLAY - PROCESS OF SAREE MAKING - SAREES ON DISPLAY - SHOP 2. LITERATURE MUSEUM - LIFESTYLE OF SAINTS AND THEIR WORKS - DISPLAY OF TEXTS AND BOOKS - READING AREA / LIBRARY - SHOP 3. CULTURAL MUSEUM - LIFESTYLE OF THE PEOPLE - FARMING AND AGRICULTURAL DISPLAY - RELIGIOUS AND FESTIVALS DISPLAY - SHOP 4. HISTORIC MUSEUM - ASI WORKS - AURANGABAD REGION - SATVAHANA PERIOD - PRATISHTAN MUSEUM
5. AUDIO VISUAL ROOM
B. PUBLIC PROGRAMMES 1. RIVER FRONTS - GATHERING SPACES - VIEWING GALLERIES - OCCATIONAL MARKETS - GHATS 2. STREETS AND COURTYARDS - SITTING SPACES - FOOD STALLS - AMPHITHEATRE C. ACCOMODATIONS 1. ROOMS - COTTAGES - DELUX ROOMS - SINGLE ROOMS 2. AMINITIES - RECEPTIONS - DINING AREA - PLAY AREA 3. PARKING - CYLCLES - TWO WHEELERS - FOUR WHEELERS - BUSES
Interpreting Paithan
91
PROGRAMMES
PAITHAN (PRATISHTHAN) WADA
EXCAVATIONS
TEMPLES
TEMPLES
SATAVAHANA CAPITOL
HINDU NATH MANDIR EKNATH WADA NAAG GHAT
JAIN
TEMPLE DHARAMSHALA JAIKWADI DAM
DAM VIEW POINT BIRDS WATCHING GNYANESHWAR UDYAN SAREE CENTRE INDIVIDUAL SHOPS
PAITHANI SAREE
HANDLOOM & CULTURE
BOOK AND LITERATURE BOOK SHOPS
MATTH(WADA) AGRICULTURE
TEMPLE ROAD
PERMANANT MARKETS
MARKETS
MAIN ROAD OCCATIONAL MARKETS FRIDAY MARKETS PAITHAN YATRA TOURISTS LOCALS PILGRAMS 92
PAITHAN - SETTLEMENT STUDIES
The insert needs to be connected to all the actors and the context to which it is built. The insert hence tries to bring in the street from the town and use its characters to create a settlement within. “A building is merely a city in microcosm.” – Renaissance Theorist Leon Battista Alberti. The insert tries to bridge the gap between the visitors and the natives. For this certain aspects of the settlement are studied like Street patterns, Mass and void, unfolding of Spaces, levels of privacy, ideas of light etc.
Plan of a part of the Paithan town
Section throught the temlpe
Section throught the street
understanding the figure ground relations.
stark facades / greater inner privacy
breaking the horizontal plane
These understandings are then used to create schematic sections. These sections are just used to understand the variuos possible gestures that can be used to create spaces which have the essence of the settlements.
Interpreting Paithan
93
SCHEMETIC SECTIONS
DESIGN CONCEPTS
94
FORMATIONS OF STREETS AND JOURNEY OF THE VISITORS
NATIVES
VISITORS PARELLAL MOVEMENTS -VISUAL INTERACTIONS PERPENDICULAR MOVEMENTS -PHYSICAL INTERACTIONS
MOVEMENTS WITHIN THE SAME AXIS -EXPERIENCTIAL INTERACTION
FORMATION OF A NODE AT THE CROSS OVER
MANUVERING THE PATH -CREATING PAUSE SPACES
FORMATION OF NODES AT PAUSE SPACES -INCREASED POSSIBILITIES OF MOVEMENTS
Interpreting Paithan
95
DESIGN CONCEPTS
EXPANSION OF THE NETWORK -INCREASED POINTS OF INTERACTIONS
CREATING LOOPS -MULTIPLE AND REPEATED INTERACTIONS
96
PLINTH LEVEL PLAN
1- AMPHITHEATRE 2 - TEXTILE MUSEUM 3 - LITERATURE MUSEUM 4 - HISTORY MUSEUM 5 - A/V ROOM 6 - CULTURAL MUSEUM 7 - RECEPTION 8 - DINING AREA 9 - STREET SHOPPING 10 - SINGLE ROOMS 11 - DELUX ROOMS 12 - COTTEGES 13 - RIVER FRONT _ TEMPORARY MARKET AND MELA 14 - RIVER FRONT _ GHATS 15 - EXISTING STRUCTURE _ TRAINING CENTER 16 - EXISTING STRUCTURE _ PAITHANI SAREE CENTER
Interpreting Paithan
97
ROOF LEVEL PLAN
DESIGN PROPOSAL
1- LANDSCAPE TERRACE / DECK 2 - OPEN AIR RESTAURANT 3 - AMPHITHEATRE 4 - COTTEGES 5 - DELUX ROOMS 6 - SINGLE ROOMS 7 - STREET SHOPPING 8 - RIVER FRONT _ TEMPORARY MARKET AND MELA 9 - RIVER FRONT _ GHATS
98
PART PLAN
Interpreting Paithan
99
DESIGN PROPOSAL
100
PART PLAN
Interpreting Paithan
101
DESIGN PROPOSAL
102
Interpreting Paithan
SECTION GG’
SECTION EE’
SECTION CC’
SECTIONS
103
DESIGN PROPOSAL
SECTION DD’
SECTION FF’
SECTION HH’
104
SECTIONS AND VIEWS
Interpreting Paithan
105
DESIGN PROPOSAL
106
VIEWS
Interpreting Paithan
107
DESIGN PROPOSAL
108
AXONOMETRIC VIEW
Interpreting Paithan
DESIGN PROPOSAL
109