Redefine the Cemetery / Portfolio - Kaige Hu by KateHU

- Redefine the Cemetery Portfolio

Mdes in Interior Design Stage 3 Glasgow School of Art Kaige Hu 18158005

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CONTENTS 1. ABSTRACT-----------------------------------------------------------------------------------2 2. NEW BURIAL METHODS AND WATER METAPHORS---------------------------4 2.1 Resomation 2.2 Water metaphor

3. WATER-RELATED RITUALS IN DIFFERENT RELIGIONS SHAPE/ELEMENT-------------------------------------------------------------------------7 4. FOUR FUNCTIONS OF WATER IN THE CEREMONY---------------------------16 5. THEORETICAL ANALYSIS-------------------------------------------------------------18 5.1 Three steps of a ceremony 5.2 Concept of architectural shape 5.3 Five processes of accepting death

6. CONCEPTUAL PLAN---------------------------------------------------------------------23 7. THE MOVEMENT OF EACH PART---------------------------------------------------24 8. AXONOMETRIC MAP------------------------------------------------------------------- 27 9. ELEMENTS IN SPACE-------------------------------------------------------------------28 10. BURIAL RITUAL PROCESS----------------------------------------------------------30 11. DIFFERENT SPATIAL FORMS OF INTERACTION WITH WATER---------32 12. DETAILS OF SPACE--------------------------------------------------------------------33 The first part-----------Separation The second part--------Boundary The third part----------Polymerisation

13. IN CONCLUSION------------------------------------------------------------------------62 14. REFERENCES---------------------------------------------------------------------------63

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ABSTRACT

My c onc ep t is t o r e d ef i ne t he c emet er y. According to my research, the most environmentally-friendly and most advanced burial method is Resomation, which uses liquid to corrode the human body, and then the body becomes harmless water. Because death is a religious matter, so if this method is adopted by everyone in the future, how can people of different religions accept this new way of burial? If people become water and do not need to be buried, will there be another use for the existence of the cemetery? I think people may not need a place to bury, but people need a burial ceremony. Therefore, this cemetery is not for burial, but for the completion of a burial ceremony. A ritual, which can be an ordinary concept, a specific religious procedure, a prescribed ideolog y, a for m of human psycholog ical appeal, a memo habit of life experience, an act of institutional function , a performance of life etiquette... The ceremonies of Van Gunnap's transition from one place to another or from one world to another are collectively refer red to as passing rituals. Birth, maturity, marriage, rise to a higher social class, professional specialization, and death. Each of these events is accompanied by a ritual with the same fundamental goal: to enable an individual to transition from a defined situation to another. He believes that completing a ritual requires

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three phases, namely separation, boundary and polymerisation. So I divided the space into three parts, and I corresponded these three stages to Elisabeth KĂźbler-Ross' Five Stages of Grief (denial, anger, bargaining, depression and acceptance). Because this concept uses the elements of water, I have researched rituals about water in many religions, such as the baptism of Christianity and the Misogi of Shinto. There are also buildings related to water rituals, such as the Indian step well, which is used for water storage and sacrifice in India. I extracted some of the elements from these buildings, applied them to my space, and gave them new and different uses. Through these rituals I discovered the basic four functions of water, isolation, reflection, rinsing and blending. I transport these four functions throughout the ceremony, and people can interact with water in different ways. In the process of this ritual, people will break the different restrictions of religion on death and finally complete the entire burial ceremony.

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Research question What is the best existing burial method?

Resomation Water cremation is the new alternative to flame cremation and burial. Giving people a new choice, environmentally friendly option that offers a natural process using water instead of flames. The body is placed in a coffin or shroud made from biodegradable materials and then carefully positioned in a water chamber. Instead of using fire, water cremation combines a water and alkali-based solution and this gentle method speeds up the natural process the body goes through at the end of life.

NEW BURIAL METHODS AND WATER METAPHORS

The process is on average 3-4 hours long. The actual term Resomation was thoughtfully chosen using “Resoma” which is a Greek/Latin derivation for “rebirth of the human body” ie resolving the body back to the basic organic components and its rapid and beneficial return to our eco-system to be re-used as nature had designed. Our bodies only borrow those finite organic/ inorganic building blocks during our life and we need to eventually return them. This happens with water cremation as with natural burial.

Research Analysis 1. Resomation is the most environmentally friendly burial method currently available. It requires the least amount of energy and produces the least amount of pollution. 2. As a new type of burial, Resomation is more difficult to accept than other traditional burial methods. 3. In the future, after people die, they do not need to be buried but become harmless liquids. The way of Resomation will make the cemetery no longer exist.

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Water metaphor

Research question Metaphorical relationship between water and post-mortem world.

Greek underworld In mythology, the Greek underworld is an otherworld where souls go after death. The original Greek idea of afterlife is that, at the moment of death, the soul is separated from the corpse, taking on the shape of the former person, and is transpor ted to the entrance of the under world. The underworld itself—sometimes known as Hades, after its patron god—is described as being either at the outer bounds of the ocean or beneath the depths or ends of the earth. It is considered the dark counterpart to the brightness of Mount Olympus with the kingdom of the dead corresponding to the kingdom of the gods. Hades is a realm invisible to the living, made solely for the dead. According to Iliad, Hades’ dominion lies between secret places of the earth. According to the Odyssey, one must cross Ocean to get there. His dominion was separated from the land of the living by the following rivers: Styx, Lethe, Acheron, Phlegethon, and Cocytus.

WATER-RELATED RITUALS IN DIFFERENT RELIGIONS SHAPE/ELEMENT Because this concept uses the elements of water, I have researched rituals about water in many religions, such as the baptism of Christianity and the Misogi of Shinto. There are also buildings related to water rituals, such as the Indian step well, which is used for water storage and sacrifice in India. I extracted some of the elements from these buildings, applied them to my space, and gave them new and different uses.

Charon Another helper for Hades was Charon. C h a r on wa s Had e s' fer r y ma n . He would take the dead on a boat across the rivers Styx and Acheron from the world of the living to the Underworld. The dead had to pay a coin to Charon to cross or they would have to wander the shores for one hundred years.

I extracted this element of the ship as a means of transportation to the entrance to the cemetery, which is a metaphor for people leaving the world of the living and going to the world of the dead.

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Tower of Silence near Yazd, Iran.

Roman catacombs

The building is no longer in use. A Dakhma, also called a Tower of Silence, is a circular, raised structure built by Zoroastrians for excarnation â&#x20AC;&#x201C; that is, for dead bodies to be exposed to carrion birds, usually vultures.

Roman catacombs are made up of underground passages (ambulacra), out of whose walls graves (loculi) were dug. These loculi, generally laid out vertically (pilae), could contain one or more bodies. A loculus large enough to contain two bodies was referred to as a bisomus. Another type of burial, typical of Roman catacombs, was the arcosolium, consisting of a curved niche, enclosed under a carved horizontal marble slab. Cubicula (burial rooms containing loculi all for one family) and cryptae (chapels decorated with frescoes) are also commonly found in catacomb passages. When space began to run out, other graves were also dug in the floor of the corridors - these graves are called formae.

The modern-day towers, which are fairly uniform in their construction, have an almost flat roof, with the perimeter being slightly higher than the centre. The roof is divided into three concentric rings: the bodies of men are arranged around the outer ring, women in the second circle, and children in the innermost ring. The ritual precinct may be entered only by a special class of pallbearers, called nusessalars, a contraction of nasa.salar, caretaker of potential pollutants.

I extracted the form of the grave on the wall and used it to temporarily store the person's liquid.

The element of the appearance is extracted for the second part, the border. The circular middle portion is used to store the human body and is used in the design to store the place where the human liquid is stored.

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The baptismal font for baptisms for the dead

El Infiernito ("The Little Hell")

The fact that it was a wash basin which was too large to enter from above lends to the idea that water would likely have flowed from it down into a subcontainer beneath. The water was originally supplied by the Gibeonites, but was afterwards brought by a conduit from Solomon's Pools. The molten sea was made of brass or bronze, which Solomon had taken from the captured cities of Hadarezer, the king of Zobah (1 Chronicles 18:8). Ahaz later removed this laver from the oxen, and placed it on a stone pavement (2 Kings 16:17). It was destroyed by the Chaldeans (2 Kings 25:13).

Ruins of an ancient Muisca shrine, place of purification rituals In the traditions of many Indigenous peoples of the Americas, one of the forms of ritual purification is the ablutionary use of a sauna, known as a sweatlodge, as preparation for a variety of other ceremonies. The burning of smudge sticks is also believed by some indigenous groups to cleanse an area of any evil presence. Some groups like the southeastern tribe, the Cherokee, practiced and, to a lesser degree, still practice going to water, performed only in bodies of water that move like rivers or streams. Going to water was practiced by some villages daily (around sunrise) while others would go to water primarily for special occasions,

This top-down device for sacrificial and purification, I extracted its structure as the third part for the burial space.

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I extracted the elements of the column from the settings for the maze, placed in the second part, allowing people to shuttle through the columns, looking for boundaries and exits.

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Misogi in Shinto

Treatment of a corpse

A misogi ritual can be performed in different ways: The approach that is best known, is misogi through exposing the body to ice-cold water. A person typically immerses him or herself in a lake, waterfall or the sea. In Japan every year many people take pilgrimages to sacred bodies of water to perform misogi. Other forms consist of chanting and misogi jo, or cleaning the inner organs and mind with deep, regenerating breaths.

No explicit regulations are expressed in the bible concerning the treatment of a corpse itself, although historic rabbinical sources saw an implication that the dead should be thoroughly washed per Ecclesiastes, as children are washed when born; according to Eliezer ben Joel HaLevi, a prominent rishon, argued that the corpse should be cleansed carefully, including the ears and fingers, with nails pared and hair combed, so that the corpse could be laid to rest in the manner that the person had visited the synagogue during life. Washing of corpses was not observed among the Jews living in Persian Babylon, for which they were criticised as dying in filth, without a candle and without a bath; at the time, the non-Jewish Persians were predominantly Zoroastrian, and consequently believed that dead bodies were inherently ritually unclean, and should be exposed to the elements in a Tower of Silence to avoid defiling the earth with them.

Misogi is a washing away of all defilements, a removal of all obstacles, a separation from disorder, an abstention from negative thought, a radiant state of unadorned purity, the accomplishment of all things, a condition of lofty virtue, and a spotless environment. In misogi one returns to the very beginning, where there is no differentiation between oneself and the universe. I extracted the elements of the waterfall in Shinto, set between the second part and the third part, to wash the color of people, symbolizing the fall of people's religious identity.

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I extracted the shape of the mikveh pool in Judaism as a symbol of immersion and giving people different religious identities.

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The Great Pyramid of Giza

Stepwells

The Great Pyramid of Giza built almost 5000 years ago as pharaoh's tomb, one of the Seven Wonders and enduring symbol of ancient Egyptian civilization since antiquity.

In the myth of India, water is the dividing line between heaven and earth. Therefore, the step well is not only a place for people and animals to drink and bathe, but also a place for prayer and practice. The structure and decoration of the well embodies the essence of Hinduism, and the builders of the wells give the ladder well a unique form with faith and a view of life and death. The step well is an iconic type of ancient Indian civilization that provides a variety of uses such as water storage, coolness, and prayer. In ancient times, step wells were the center of people's daily lives.

I extracted the pyramid as a triangle element, dividing the triangle into three spaces, corresponding to the separation and isolation in my design concept.

I extracted the steps and connections in the ladder wells to create a public open space for the third part. People communicated here, people put the liquid into the water and completed the entire burial ceremony.

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FOUR FUNCTIONS OF WATER IN THE CEREMONY

Isolation

Rinse

Reflection

Blend

Through these rituals I discovered the basic four functions of water, isolation, reflection, rinsing and blending. I transported these four functions throughout the ceremony, and I also combined water and space through these four ways. People can interact with water in different ways.

Design Concept

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Concept of architectural shape

THEORETICAL ANALYSIS

Three steps of a ceremony

Separation

Boundary

Polymerisation

In Van Gunnap's theory, rituals that convert from one place to another or from one world to another are collectively referred to as passing rituals. He believes that completing a ritual requires three phases, namely separation, boundary, or threshold, and polymerisation . The bounday phase, has the meaning of "threshold". In the separation stage, the ritual subject is separated from the original identity and status; in the margin phase, the transitional subject is the ambiguous stage of getting rid of the original identity without obtaining a new identity, or it can be said that it does not exist in the structure. In the polymerisation stage, the ritual subject gains new status and identity, and correspondingly acquires new rights and obligations. I combine these three stages with the funeral ceremony, let people break the religious restrictions on people's identity in the process of participating in the ceremony, let people take the initiative to accept death and accept the burial method of Resomation.

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Metatron’s Cube I extracted three basic shapes from the sacred geometry as a spatial form. This is also the source of the shape of most religious buildings and funeral buildings. Sacred geometric patterns exist all around us – they are the perfect shapes and patterns that form the fundamental templates for life in the universe. From the Fibonacci sequence to the Golden Ratio, design patterns can be broken down as a language of numbers (mathematics) that govern our entire visible and invisible world. Metatron’s Cube is also said to symbolize the creation of life itself; the spheres represent the feminine and the straight lines connecting them represent the masculine, as they work together to create a unified whole. This powerful symbol contains the 5 Platonic solids or the 5 elements (Earth, Air, Fire, Water, and Aether), and meditating upon Metatron’s Cube is said to have profound healing powers. The Symbol has been found at The Temple of Osiris in Abydos, Egypt, The Forbidden City, in Beijing, China, and many other sacred sites all over the world.

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Five processes of accepting death

The five stages of grief are chronologically: denial, anger, bargaining, depression and acceptance.

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People are often reluctant to talk about death. For the death of a loved one, people are more attentive. For different religions, death has different meanings. Some religions believe that death is a positive thing, which means the completion of life. From the perspective of attachment theory, there are various emotional connections between people. These links bring us resources to prevent us from being hurt. Separation creates anxiety, and death as a permanent separation must have a huge impact. However, the first to fourth stages of the process can actually be shortened. I combine these five stages with the three processes of the ritual, allowing people to better accept death in the three processes of the ritual.

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Separation

Boundary

Polymerisation

Conceptual Plan

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THE MOVEMENT OF EACH PART

The first part

Separation

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The second part

The third part

Boundary

Polymerisation

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Separation

Boundary

Polymerisation

Axonometric map

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ELEMENTS IN SPACE

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BURIAL RITUAL PROCESS

Take ship to entrance

Registration

Get white clothes

Pick up the liquid of the loved one

Come to the ashes

Mourning and praying

Through spiral staircase with the liquid

Wash off the color, become white clothes again

Public space to burial

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Dressing on white clothes

Dyeing white clothes, get one color according religious

Through color columns, clothes become colorful

Staircase

Upper burial space

Burial pool to pour liquid

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DIFFERENT SPATIAL FORMS OF INTERACTION WITH WATER

DETAILS OF SPACE Let's experience it!

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The first part Separation

The stage of separation is the symbolic death of the ritual body and the stage of the structure being erased. In the separation phase, the ritual subject leaves the society in which he lives and is isolated. They were asked to wear masks or strange clothes that were different from everyday life to show that they were different and they had separated from the crowd. The king was painted black in a nationwide early fruit festival in Inkwara and was isolated in a dark state. The main body of the ritual is isolated, or with strange masks, wearing strange clothes, blackening the whole body, etc., all of which ceremonically indicate that the subject of the ritual has been detached. During the separation phase of the ritual body, the self is deeply displaced downward in the self spectrum.

This is the beginning of the whole ceremony. At this stage, the people who attended the ceremony left the original society and were separated by the space under the water, which means that people came from one world to another. People of different religions wear different clothes here. People are divided into different groups according to different religions, representing different identities. This is another meaning of separation.

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Reception

Here is the reception, where people register, and people get a white coat, and people can choose different styles of white clothes according to their preferences. The idea comes from the fact that people always wear black suits at funerals. The white coat means the beginning of the ceremony and leaving the main body of the ritual out of the society of life.

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Dressing room

People put on the white clothes in the locker room. It represents the fall of people's original identity. The self and identity ceremonially fall off, and the ritual subject disappears in the structural world in which it survives, thus ritually demonstrating the death of the self.

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Dyeing area

Here are some coloured pools where they dye different colors according to their religion. People are divided into different groups according to religion. At this time, different colors are used as a symbol to give people a new and clear identity, which means that different religions restrict people's identity.

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Connection area

People of different religions wear different colors of clothes from the separation stage to the next stage.

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The second part

The boundary is a symbol of returning to the mother. People in the threshold phase are called threshold people. Threshold people have no identity because they have lost their identity, they are identityless, and they are "empty me" between separation and aggregation. The threshold is a peculiar state of contradictions of opposite contradictions, and this state is a simulation that transcends the binary opposition and returns to the state of mysterious unity before the creation of the world. The exchange of sacred objects becomes the most important thing in the threshold phase. The sacred objects will engrave the basic assumptions of culture into the hearts of the threshold people, making them full of mysterious powers and thus having the ability to assume new roles. The mysterious experience of the unity of all things and the unity of all people in the threshold phase, as well as the education of the sacred objects, lay a new role for the ritual subject and lay the foundation for reintegration into the world in which he lives.

Boundary This stage is the most important stage. In this process, people break the customs and emancipate the mind. People will feel confused and struggling, and they find the â&#x20AC;&#x153;holy objectsâ&#x20AC;? about their loved ones here. At this stage, various boundaries were overstepped, the identity symbol was completely deprived, and familiar characters and customs were temporarily suspended. At this time, people are likely to experience a feeling of extreme solitude, uniqueness, and extreme freedom, which is an irreversible introspection.

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Maze

People enter the second space, first they pass through a column maze, which means confusion, struggle and search. Each column has a color, and when people pass through it will be stained with different colors. In addition to the colors that represent their religion, people's clothes will be stained with different colors. At this time, people's identity is chaotic, and the boundaries of various religions become blurred. Because there was a status loss and no new identity, it is an identityless identity, and it is an "empty me" between separation and aggregation. They are no longer classified or classified, which symbolizes that the boundaries of religion are broken, people have not been structured, and no rights and obligations have been assigned. This is a state before birth. Also indicate their heading or upcoming birth.

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Private mourning room / prayer room

Then people will come to a personal space for ref lection and mourning. There are four separate mourning rooms. Each room has a reflection pool. This is a private space where people can pray or vent their emotions and will not be disturbed.

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"Holy" Place Finally, people came to the center, here is a temporary ashes, where people find the liquids of their dead relatives, which is the core symbol of the whole ceremony: "Holy objects." The Holy object is a symbol of polysemy. It is a unique symbol at this stage. It is a metaphor for the liquid of a person who died, which is equivalent to "ash."

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The "Holy" Object The body of the dead person becomes a harmless liquid through the water burial. These liquids are contained in a capsule whose outer shell is non-toxic and can be dissolved in water. The idea comes from TISHTRYA in the Zoroastrianism, which is a bright sphere that represents water and life. I use this to metaphorize the containers that hold people's liquids.

Story about TISHTRYA in the Zoroastrianism According to mythology, God fought the demon in the form of a pure white horse. By contrast, the devil played a terrible dark horse. Apaosa quickly took advantage of Tishtrya, and Tishtrya was weakened by the lack of adequate prayer and sacrifice. The yazata set out to ask the creator to call Ahula Mazda and then he himself intervened by offering sacrifices to the overwhelmed God. Tishtrya injects the power of this sacrifice to defeat Apaosa, whose rainfall can flow to arid fields and pastures. This story emphasizes the importance of dedication and sacrifice of religious traditions.

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Washing platform People take the â&#x20AC;&#x153;holy objectâ&#x20AC;? through the spiral staircase and enter the platform of the roof. This is the last step of the second part. This platform is located between the second part and the third part. This is a waterfall device that people must pass through to reach the third part. When people pass the waterfall, the water will wash away the color of people. This symbolizes that people break the boundaries of religion. The original identity is completely deprived, and any structural things are stripped. There is no religion, no group, and it is "pure." The field of possibilities" becomes an amorphous state with pure potential. People dressed in white clothes and returned to the original look. The whole process is one-way, and people must pass through these spaces in order, which symbolizes that death is an unavoidable thing, and everyone must face it.

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The polymerisation phase is through the completion phase of the ceremony, and the ritual subject is given a new identity and returned to the society in which he lives. Aggregation means the completion of regeneration and is therefore the ultimate goal of the ceremony. The ceremony constructed the transition, providing a marker for the person to enter a new position, and bringing people close to him to a gathering, bringing psychological reinforcement to the newcomer and all participants. In the aggregation phase, new identities and selfaggregation, self-resurrection and regeneration.

The third part Polymerisation

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This part of the space is used for burial and communication. People of different religions abandon their original identity and restrictions, gather here, and complete the entire burial ceremony. This also represents people's recognition and acceptance of death. People convert personal memory into collective memory. After the process of separation and threshold, in the polymerisation stage, the ritual body returns to the group that it once lived with just obtained identity. Polymerization is a sign of completion of conversion and regeneration.

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Steps / public area Upper burial area

People go up the burial pool in the upper step through the ladder, and the pool water flows into the water below through the pipeline. The liquids of different people dissolve in water and also represent another meaning of polymerization.

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Burial area

People dressed in the same white clothes gathered here and met here. This is a public space for burial. People turn their personal memories into collective memories. People pour liquid into the water, indicating the completion of the entire burial ceremony. All the liquids are scattered from here into the water, they blend together and become part of the sea.

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REFERENCES IN CONCLUSION 1. Saldanha, A., 2008. Heterotopia and structuralism. Environment and Planning A, 40(9), pp.2080-2096. “The ritual is like a heart-rending game.” “In the ritual, the world is alive, and the world is imaginary.” However, it is the same world.” The interpretation of another ethnic ritual act may have significant ambiguities. The more you compare different religions, the more confused you are, because the differences in human experience are so great." From the perspective of the relationship b et we en r it u a l a nd my t holog y, t he ritual is a performance of the myth of self-regeneration. Turner believes that "ever yone's life experience contains an alternating experience of structure and blending and condition and transformation. In this alternation process, the individual is completed during the ritual process of the structure and anti-structure vortex s h a p i n g . F r o m s e p a r a t i o n (s y m b o l i c death), boundary (return to maternal) to polymerisation (regeneration). A s a n el e m e n t t h r o u g h o u t t h e w h ol e

process, water creates a series of spaces through isolation, reflection, rinsing and blending, providing people with different interactive experiences. Clothes and colors as a symbol represent people's different identities and different beliefs. Through the separation, endowment and redisengagement of people's identities, people re-recognize death, accept death, break customs and liberate thoughts. By reorganizing the entire burial ceremony, the differences in death issues between different religious were unified to some extent. Through the experience of the same ritual, people have eliminated the barriers and boundaries of identity, which makes the new type of Resomation in the future to be accepted by more people to the greatest extent.

2. Saldanha, A., 2008. Heterotopia and structuralism. Environment and Planning A, 40(9), pp.2080-2096. 3. Van Gennep, A., 2013. The rites of passage. Routledge. 4. Wilson, S., 2008. Research is ceremony: Indigenous research methods. 5. Lidov, A., 2015. Creating the Sacred Space: Hierotopy as a New Field of Cultural History. SpaziPercorsiSacri. indb, 62(2). 6. Bissera V. Pentcheva. The Sensual Icon. Space, Ritual, and the Senses in Byzantium, Pennstate Press, 2009. 7. Kübler-Ross, E., 1973. On death and dying. Routledge. 8. Kübler-Ross, E. and Kessler, D., 2005. On grief and grieving: Finding the meaning of grief through the five stages of loss. Simon and Schuster. 9. Brent, M.R., 1981. An Attributional Analysis of Kübler-Ross' Model of Dying (Doctoral dissertation, Harvard University). 10. Chamberlain, G., 2007. Troubled waters: religion, ethics, and the global water crisis. Rowman & Littlefield Publishers. 11. Lucero, L . J. and Fash , B .W. eds . , 20 0 6 . P recolumbian water management: ideology, ritual, and power. University of Arizona Press. 12. Singh, R.P., 1994. Water symbolism and sacred landscape in Hinduism: a study of Benares (Wassersymbolismus und heilige Landschaft im Hinduismus: Eine Studie aus Benares. Erdkunde, pp.210-227.

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