Amanda Mak | Volunteering Campus by amandamak

M.ARCH thesiS

volunteering campus

VOLUNTEERING CAMPUS

ABSTRACT

The volunteering landscape will gradually evolve as the Baby Boomers continue transiting into the next phase of their lives. By 2030, Singapore would witness the last cohort of Baby Boomers turning 65. Particularly the Late Baby Boomers, they are the ones who view ageing differently from their seniors of today. They have the capacity to effect change that they believe in, from ground-up. Should there be proper infrastructure established for them to construct their dreams into reality, they would continue achieving great things as a senior and even redefine the idea of senior volunteerism. How can the Late Baby Boomers leverage on a Volunteering Campus to initiate ground-up initiatives with the community?

MAK IE TING, AMANDA +65 9828 9056 makieting.a@gmail.com SINGAPORE UNIVERSITY OF TECHNOLOGY AND DESIGN MASTER OF ARCHITECTURE AND SUSTAINABLE DESIGN CLASS OF 2016

VOLUNTEERING CAMPUS

CONTENTS

SINGAPORE 2030: AN AGEING POPULATION

SINGAPORE 2030 SHIFTING DEMOGRAPHICS SENIOR BABY BOOMERS

6 8

LATE BABY BOOMERS SEMI-STRUCTURED INTERVIEWS PERSONA B PERSONA D GROUND-UP INITIATIVES

12 18 20 22

GROUND-UP VOLUNTEERISM

SUSTAINABLE MODEL OF VOLUNTEERISM FUREAI KIPPU IN JAPAN FRAMEWORK & PROCESS

26 30

PRECEDENT STUDY VIA CAMPUS AARHUS C WINDHOVER CONTEMPLATIVE CENTRE

32 36

DESIGN QUESTION

VOLUNTEERING CAMPUS

VISION TOWARDS VOLUN-PRENEURISM

ARCHITECTURAL STRATEGIES SITE MAPPING & ANALYSIS CONCEPT

46 52

DESIGN PROPOSAL PROGRAMME USER EXPERIENCE SECTIONAL PERSPECTIVE PLANS

ACKNOWLEDGMENT & REFERENCES

58 60 66 70

SHIFTING DEMOGRAPHICS AGEING FOR THE LATE BABY BOOMERS

BACKGROUND STUDIES & FIELDWORK

SINGAPORE 2030: AN AGEING POPULATION

SINGAPORE 2030

SHIFTING DEMOGRAPHICS How does Singapore 2030 look like? There will be more seniors living longer years; a phenomenon made possible by increased life expectancies over the years. Projecting from the declining trend of the resident old-age support ratio (Department of Statistics Singapore, 2015), the ratio will only narrow further over the next 15 years. According to Issues Paper 2012, it is projected that “there will only be 2.1 working-age citizens for each [of the 900,000 citizens] aged 65 and above” by 2030 (National Population and Talent Division, 2012). In 2015, the ratio was more than double, at 5.7 citizens of working-age supporting each senior citizen (Department of Statistics Singapore, 2016). On the other hand, there will be fewer young than the adults in society. The consistently low birth rates due to “rising singlehood, later marriages and married couples having fewer children” (National Population and Talent Division, 2012) will result in a smaller population of the young. Over time, assuming a constant Total Fertility Rate of 1.2 and an addition of 20,000 immigrants granted citizenship annually, the population age pyramid will tend towards a ‘topheavy’ structure by 2030. These two phenomena suggest that Singapore is, and will continue to be, rapidly ageing. However, an ageing climate does not bode ill or necessarily correspond to a bleak future. This is especially so with the change in demographics of the seniors in Singapore; all the Baby Boomers will have eased into the age band of 65 years old and above by 2030. The post-war Baby Boomers have the potential of redefining what ageing is like in Singapore.

80 - 84 70 - 74 60 - 64 50 - 54 40 - 44 30 - 34 20 - 24 10 - 14 0-4 ‘000

150

‘000

150

Overlay of Age Pyramids in 2015 and 2030

80 - 84

70 - 74

60 - 64

50 - 54

40 - 44

30 - 34

20 - 24

10 - 14

0-4 ‘000

0-4 150

150

Age Pyramid in 2015

‘000

150

‘000

Projected Age Pyramid in 2030

Figure 1.1.1 Resident Population 2015 (Source: Department of Statistics Singapore, 2016) The population of Singapore residents aged 65 and over will be significantly greater than the existing population over the next 5 to 15 years, when the Baby Boomers ease into their next phase of life. There is a need to consider how the “new” seniors-to-be will differ from the “old” generation.

SINGAPORE 2030

SENIOR BABY BOOMERS The elderly residents of today are primarily made up of the Traditionalists of the Silent Generation (born before 1946) who survived World War II. It is only of the recent years that the Baby Boomers in the Baby Boomer generation eased into the same age stratum. By 2030, the population of seniors will predominantly consist of the Baby Boomer generation. Baby Boomers are born between 1946 and 1965. Given the massive numbers in population as well as the apparent differences in life experiences and traits, the generation of Baby Boomers can be further divided into two: the early Baby Boomers (1946 – 1954) and the late Baby Boomers (1955 - 1965). The first of early Baby Boomers have already turned 65 in 2011 (Roy, 2014). The Baby Boomers should be differentiated from the Traditionalists. Compared to the Traditionalists, the Baby Boomers generally received higher education – with more than half the generation receiving at least Secondary school education. Baby Boomers also “[held] higher-skilled jobs and [earned] higher incomes during their lifetime compared to the earlier generations” (Ministry of Social and Family Development, 2009). Given that Baby Boomers “appear to have different conceptions of retirement” (Kojola & Moen, 2015) from the previous generation, this could largely be resulted from the kinds of exposure and experiences that they have had in the earlier years of their lives. Besides differences in educational and employment background, the physical attributes of the Baby Boomers differ from the Traditionalists as well. “Though Singapore is faced with a rapidly ageing population, our seniors in the next one to two decades will be healthier, more active and more talented,” affirmed President Tony Tan during the launch of National Senior Volunteer Month in 2015 (The Straits Times, 2015).

Traditionalists

Baby Boomers

Figure 1.2.1 Inter-Generational Differences (Source: Tripartite Alliance for Fair Employment Practices, 2013; Missouri, N.D.) The Traditionalists belong to the generation prior to the Baby Boomers. More conforming, dedicated and disciplined in nature, they tend to go with the flow and are more accepting of the options available. Unlike the Traditionalists, Baby Boomers are more independent and optimistic. Baby Boomers tend to have a greater voice over their preferences and choices.

Surveys have also been conducted to understand what ageing means to the Baby Boomers. A study on a nationally representative sample of 3000 residents in 2007 revealed that majority perceive old age to revolve around health concerns, followed by time spent with families and pursuits of personal interests. On the other hand, financial security is considered the most important lifestyle goal to a significant proportion of respondents (Chan, A. & Yap, M.T., 2009). The primary perceptions of old age as well as paramount lifestyle goals appear to place greater emphasis on an individual’s personal well-being. Despite having concerns which are primarily personal in nature, the lifestyle goal of doing volunteer work stands out as one that emphasises less on the self. Volunteer work is an empowering tool which also embodies the element of community. Studies conducted by National Volunteer & Philanthropy Centre discovered the seniors possess “higher selfesteem, greater confidence and improved relations with others when they volunteer” (National Volunteer & Philanthropy Centre, 2014, p. 53). Even though volunteerism is not widely regarded as the most important lifestyle goal in retirement or old age, it is still a viable and sustainable option that can potentially uplift their lives and effect a positive change to society. The government recognises the potential in volunteerism for the seniors and has been channeling resources to boost senior volunteerism. In 2015, a Silver Volunteer Fund of $40 million was raised to support senior volunteerism in relevant organisations (The Straits Times, 2015). Senior volunteerism is also an integral part of the Action Plan for Successful Ageing, which seeks to involve 50,000 more seniors by 2030 (Ministry of Health, 2015).

Singapore is not the only city promoting senior volunteerism. Many ageing cities around the world tend towards senior volunteerism as a means to tackle the shifting demographics. However, low rates of senior volunteerism are not rare in ageing cities. A highly-aged Saratosa, Florida in the United States observed the same trend despite “research repeatedly [showing] that volunteerism among older people decreases the incidence of disease and prolongs life” (p. 44, Fishman, 2010). Besides having low rates in senior volunteerism, Singapore has also been experiencing a decline in the recent years. A drop of close to 50% from 2012 to 2014 (The Straits Times, 2015) reflected a significant decline in participation rates in senior volunteerism. Coincidentally, the decline coincided with the time that the first batch of Baby Boomers turned 65. These figures suggest a need to study the reasons behind the decline, possibly affected by the changes in needs and preferences of the Baby Boomers. In particular, it will be important to understand the Late Baby Boomers as they are likely to play a more active role in senior volunteerism in 2030.

HEALTH CONCERNS TIME WITH FAMILIES

PURSUE INTERESTS & HOBBIES SOCIALIZING FEWER RESPONSIBILITIES BOREDOM INCREASED ISOLATION FROM SOCIETY NO LONGER USEFUL

GE A D OL OAL F G S O YLE N T TIO IFES P E L RC NT E A P AL PORT R NE IM E G ST O M

NOT SURE / DON’T KNOW LEARN MORE / PURSUE A COURSE

BETTER MATERIAL GOODS

DO VOLUNTEER WORK

PURSUE HOBBY OR INTEREST MORE LEISURE TRAVEL

BE FINANCIALLY SECURE Figure 1.2.2 Baby Boomers' Concerns (Source: Chan, A., Yap, M. T., 2009) Baby Boomers generally perceive old age to primarily revolve around health concerns, time spent with families and the pursuit of personal interests. In contrast to these perceptions of old age, many consider financial security as the most important lifestyle goal. Of all the perceptions and goals, volunteering seems to draw least attention to one’s self interest.

LATE BABY BOOMERS

SEMI-STRUCTURED INTERVIEWS Semi-structured interviews were conducted with a non-random sample of 20 Singapore residents born between 1956 and 1965, also referred to as the Late Baby Boomers. The respondents were gathered through personal contacts and connections. The objective the study was to gather some insights on: 1. their perceptions towards volunteerism; 2. the role that volunteerism played in their lives, or if otherwise, the likelihood of them pursuing volunteerism; & 3. potential volunteering opportunities for the Late Baby Boomers over the next 5 to 15 years. The 20 interviewees consist of both genders, with slightly more females (12; 60%). Half of the respondents were between 51- 55 years old this year, while the other half were 56 - 60 years old this year. All respondents were either Singaporean Citizens or Permanent Residents, with a majority of Singaporean Chinese (17; 85%). All but 3 were married (17; 85%), with 1 who was single (5%) and 2 who were divorced (10%). All completed at least secondary education. Of the 17 who completed tertiary education (85%), 2 pursued post-graduate studies (10%). While there was a mix in employment profiles, most respondents employed or self-employed (17; 85%). The distribution of employment profiles was as follows: non-employed (2; 10%), self-employed (4; 20%), employed (13; 65%) and retired (1; 5%). All but 1 (5%) have had work experience over the course of their life. All were physically and mentally well and able, without facing major financial difficulties. Interviews with each individual were centric around 4 aspects of their lives: 1. their background and typical lifestyle habits; 2. their perceptions on and experiences in volunteerism; 3. places and spaces which they value; & 4. their life goals and aspirations. All interviews were conducted over 2 weeks in early March 2016. All but 2 interviews were conducted in person (18; 90%), as 2 of the respondents had difficulty arranging for a meet-up and requested for a phone interview instead. Of all the interviews made in person, 2 were conducted in husband-and-wife pairs (2; 12.5%) while the rest were done individually (14; 87.5%). All interviews were conducted in English except the 2 phone interviews which were conducted in Mandarin (2; 10%). The semi-structured interviews took an average of 60 minutes per individual, with each interview lasting from 30 to 120 minutes.

On Lifestyle Respondents #2 (R2) and #9 (R9) are self-employed individuals who are particularly active volunteers who contribute at least once a week and commit to more than 1 initiative and/or organisation. Of which, R2 mentioned that he takes advantage of his flexible weekday schedule to run errands and even complete some volunteer work. Among the respondents, there were a few distinctive categories of people: 1. among those who were still working, the selfemployed who enjoy greater flexibility in weekday schedules; 2. among those who were still working, the employed who typically have more routine weekday schedules; 3. among the non-employed, there were those with non-regular weekday schedules; & 4. among the non-employed, there were those with rather routine weekday schedules. Majority of those employed (11; 84.6%) tend to keep their weekday nights free of programmes. They prefer enjoying personal space on the evenings to unwind after a long day at work. For the employed, their weekends tend to be more eventful and packed with alternative programmes (e.g. pursuing personal hobbies, meeting up with friends, doing community work). Contrastingly, for those who enjoy more flexible and/ or irregular weekday schedules, they tend to arrange for more alternative programmes on weekdays. This leaves their weekends to be packed with more regular activities (e.g. family day, religious programmes) to match with the schedules of others. On Places & Spaces Respondents #1 (R1), #2 (R2), #3 (R3), #9 (R9) and #11 (R11) are active volunteers who volunteer at least once a week. Even though they do not favour the same places and spaces, it is common among all that they have the tendency to prefer conditions which are more serene and contemplative in nature. Majority of the respondents (18; 90%) had difficulty responding to questions related to places and spaces. A handful (5; 25%) was nonchalant about places and spaces in general, without special preferences for any location or type of space. The rest either stated their

WHO

VOLUNTEERISM

Gender Year of Birth Current Occupation Projected Year/Age of Retirement Highest Level of Education Attained Skills and Expertise People in the Family

What do you think volunteerism is about?

LIFESTYLE What is a typical weekly schedule of yours like? • Weekdays • Weekend

How much do you know about volunteerism? Do you do volunteer work? • Where do you volunteer at? • What does your volunteer work entail? (e.g. informal peer/family support, organised volunteerism, individual volunteerism, campaigns and advocacy, self-help) • How long have you been volunteering? • Who do you volunteer with? (e.g. family, friends, neighbours) • What is your volunteering experience like?

What do you like to do at your own time? • Personal (e.g. hobbies) • Family & Friends (e.g. activities, common interests) • Community (e.g. social engagement, volunteerism)

Why do you volunteer? • What makes you want to volunteer? • What do you like about volunteering?

PLACES & SPACES

LIFE GOALS & ASPIRATIONS

Which are the places you like being in and/or going to? Name up to 3. • Home? • Neighbourhood and Community Spaces? • Places of Memory and Sentimental Value?

Do you have any values and/or beliefs which you uphold? • Why and how are they important to you?

How important is each space to you? How frequent do you visit/use the space? What do you do in this space? With whom do you spend your time with in the space/at the place? How would you perceive a space to be: • satisfactory? (e.g. noise levels, privacy, identity, fond memories, comfort, design, green and healthy attributes, open or with breathing space, security, provision of proper facilities) • convenient? • well-managed? If these spaces undergo changes, would you want to • be informed? • be consulted? • be represented? • contribute ideas? • lead the change?

What will make you start something?

What does retirement mean to you? • What do you want to do/will be important to you after you retire? • Do you have dreams and/or aspirations? • How do you foresee yourself achieving your dreams and/or aspirations? (e.g. approaches; gathering of information and other resources) • Are there any foreseeable difficulties that might hinder you? (e.g. feasibility, financial difficulties, family responsibilities) Do you foresee any major changes within your immediate family, friends and surroundings in the next 5 to 15 years, before and after retirement? (e.g. children marrying off) • How would you react to them? • Do you see yourself taking on a different role?

Figure 1.3.1 Questions for Semi-Structured Interviews The questions served as guidelines to facilitate conversations during the semi-structured interviews with the sample of Late Baby Boomers. Depending on the responses of the interviewees, some questions were omitted or modified during the process.

preference for home (6; 30%), typically for elements of comfort and security, or overseas travels (7; 35%) as their most favourite place. There was a mention of nature, parks and greenery as well (2; 10%). Further conversation also revealed that majority (17; 85%) did not have much emotional attachment to the neighbourhoods they live in, especially for those who still work. This phenomenon is apparent as their social circles hardly involve their neighbours these days, but rather ex-colleagues. Upon deeper understanding, most respondents (14; 70%) enjoyed places and spaces which they could experience greatest degree of comfort and serenity. Contrastingly, a small proportion (2; 10%) preferred the buzz and energy from busy places. On Volunteerism Even though all the 5 active volunteers enjoy the process of volunteering, each of them contribute in different ways. For instance, R9 prefers to be a befriender while R11 enjoys coaching others. Particularly for the active volunteers, they are more comfortable with volunteering individually compared to the less active volunteers. More than half of the respondents (13; 65%) engaged in community work. However, only 5 out of the 13 contribute to the community on a regular basis (e.g. at least once a month). Especially for the less active volunteers, they tend to volunteer with their social circles (e.g. religious communities, families, friends). Another observation is that most of the volunteers assume the role of a befriender when doing community work (10; 76.9%). As observed, the respondents' involvement in volunteerism is arguably linked to their lifestyles. Among those who do not volunteer or are inactive volunteers, they often raise the concern of time shortage. Given that they only get to enjoy 2 days without work every week, they find it difficult to accommodate volunteerism into their lives. Ironically, regardless of the kind of voluntary work done, the active volunteers tend to be the ones who have the capacity to handle more than one voluntary commitment.

On Life Goals & Aspirations All active volunteers but R1 have dreams which they possess and would like to work towards. To the 4 of them, they see 'retirement' as an opportunity to pursue their dreams as well as an even better time to volunteer more. R1 sees the virtue of living moment to moment, without having to chase other goals. All of them have values and principles which have been deeply ingrained in their lives. While individuals' values and beliefs differ, 'integrity' was the most commonly mentioned principle. However, there was a divergence in the responses received regarding their views on retirement. Their responses tend to be either full of anticipation or in fervent dismay. Those who were self-employed were typically more neutral with regards to retirement, as they have already started to hand over their responsibilities in their late 40s or early 50s. Most respondents (17; 85%) perceived 'retirement' in the conventional sense, where it refers to the relinquishment of one's career. While the conventional notion of 'retirement' makes it an applicable term to describe those who were employed, there were signs of 'retirement' demonstrated in the non-employed. Instead of stepping down from an income-earning position, the non-employed experience retirement of their mid-life duties over the years, especially when their families' demographics undergo changes. This scenario had been most typical of homemakers, whose duties and responsibilities diminished as their children gain independence. Minority perceived 'retirement' as a phase of life where they become no longer useful and/or capable of improving. These respondents tend to react more strongly against the notion of 'retirement' as well. Their perceptions on retirement were observed to draw some similarities with their goals and aspirations in life. For those who were strongly against retirement, they were inclined to live by the day without looking forward to something else. On the other hand, those who were keen on retirement tended to have something else which they were looking forward to dwell into.

How many do volunteer work?

13 out of 20

However, only 5 are active volunteers who contribute weekly or more frequently

Reasons for Volunteering

Reasons against Volunteering

Sense of joy and happiness

Lack of time

Doing good for community

Unaware of opportunities

Meaningful and fulďŹ lling endeavour

Nature of current employment is already a form of social service

More than half of the 7 indicated interest in pursuing volunteer work if they have more time and/or know of suitable opportunities.

Who do they volunteer with?

6 out of 13

with their religious communities and/or organisations

7 out of 13

with their families and/or friends

5 out of 13

by themselves/ as an individual

Among those who volunteer, many of them contribute in more ways than one.

What kinds of volunteer work do they do?

10 out of 13

provide befriending services

4 out of 13

carry out planning and/or managerial duties

4 out of 13

do mentoring and/or coaching

3 out of 13

service the beneďŹ ciaries through their craft

Figure 1.3.2 Detailed breakdown of responses pertaining volunteerism The studies reflect a non-homogeneous profile in the volunteering habits and activities. While nearly half the interviewees responded that they have not done volunteer work, many are keen to find opportunities to contribute in future.

Through the semi-structured interviews, a better understanding was gathered about Late Baby Boomers from the sample of respondents. Though inconclusive of the entire Late Baby Boomer generation in Singapore, the sample offers an indication of the typical kinds of persona present in the Late Baby Boomer population. To facilitate the study on how volunteerism has relevance to the lives of Late Baby Boomers, 6 persona have been identified through the evaluation of the respondents' (1) vision in life; against (2) their involvement in community work so far (refer to Figure 1.5): 1. Persona A: Late Baby Boomers with short-term goal(s) and do community work occasionally 2. Persona B: Late Baby Boomers with long-term vision(s) and do community work regularly 3. Persona C: Late Baby Boomers with who just lives by the day and do community work occasionally 4. Persona D: Late Baby Boomers with who believe in living by the day and do community work regularly 5. Persona E: Late Baby Boomers with who believe in living by the day and do not do community work 6. Persona F: Late Baby Boomers with who just live by the day and hardly do community work Given that there have been 5 active volunteers identified through the semi-structured interviews, the study of their persona would be able to shed more light on what makes them tick the way they do. It would also be worth investigating if there is a difference between the kind of volunteer work they do, as compared to the conventional kinds that most typical volunteers engage in.

LIVING WITH A VISION

persona a

persona b

R11

R19 R10 R15 R18 R5

INACTIVE IN COMMUNITY WORK

R20 R16 R14 R17

R13

ACTIVE IN COMMUNITY WORK

R4 persona c

persona f

R12 R8

R1 persona d

persona e

LIVING BY THE DAY

male

female

Figure 1.3.3 Four-quadrant diagram analysing the persona of respondents 6 key persona have been identified based on the responses rendered by each individual. While majority of the respondents interviewed belong to Persona A, it is interesting to note that all but 1 of the active volunteers live with strong vision(s) and/or aspiration(s).

LATE BABY BOOMERS

PERSONA B

Story of Auntie Janice Given the visionary nature of Persona B individuals, there is a great possibility that there is something inherent in the act of volunteering that is aligned to their vision(s). These individuals with an end in mind often possess the capacity to drive ideas and/or resources towards what he or she seeks to achieve. Their vision(s), coupled with complimentary values and adequate support, would potentially lead to new initiatives that could benefit society. Auntie Janice is a Type-B Persona. She illustrates a positive image of what the individuals of Persona B can potentially achieve.

Auntie Janice is turning 55 years old this year. She lives with her husband, mother-in-law and the younger of her 2 daughters. She graduated with an A’ Levels Certificate and an HR Diploma. At the age of 50, she wanted meaning for the next leg of her life. Hence, she decided to retire from her administrative job in a bank to join the social service sector while she still has the energy. Upon leaving the bank, she helped a hospice set up an HR department for a year. She currently works as a Centre Manager in a neighbourhood Senior Activity Centre. She manages the centre staff and organises activities for the centre to keep the seniors active, healthy and happy. Before she retired from her banking career, she picked up yoga-teaching and initiated a social service project, Yoga on Wheels with her friends who attended the same course. It aims to reach out to the underprivileged. Having compassion for others is one of the key values she upholds. She thinks that volunteerism is about giving from the heart and a commitment on its own. She recognises a possibility of taking up part-time jobs a few years down the road, when she would like to slow down her pace of living. She would still endeavour to contribute to society, nonetheless. She acknowledges the importance of having personal space to do reflection and contemplative on a regular basis, in order to develop a better understanding of herself. She recharges herself every Sunday by visiting parks and/or nature reserves. --“There must be people like me who want to start movements, instead of finding organisations to volunteer in. There are a lot of people who are like that, you just have to identify and bring out the leaders from those [interest] groups.” “One difficulty I faced in running Yoga on Wheels was getting like-minded people to come together - there must be a platform created for these like-minded people to come together.”

Born in 1961

Received â&#x20AC;&#x2DC;Aâ&#x20AC;&#x2122; Level education and HR Diploma

Started career in a bank

AUNTIE JANICE

Possibly take up part-time jobs

Retired from career and started work in the social service sector

Established family with 2 daughters

Picked up yoga-training skills and initiated Yoga on Wheels

Figure 1.6 Story of Auntie Janice, Co-Founder of Yoga on Wheels Auntie Janice is a prime example of a visionary figure of Persona B. Late Baby Boomers are different from their seniors they are more visionary and have the ability to live their visions. Even though she managed to start a ground-up initiative, it was not a smooth-sailing process. She recognised a lack in platforms to bring like-minded people together, so as to have adequate resources and support to start a movement.

LATE BABY BOOMERS

PERSONA D

Story of Auntie Lynne Persona D offers a different perspective of an individual's take on volunteerism. While individuals of Persona B might tend towards the initiating of new projects which are aligned to their visions(s), the question remains whether or not the individuals of Persona D would manage to initiate new projects without possessing the visionary streak. As such, would it necessitate that only individuals of Persona B can drive new initiatives effectively? Surprisingly, the story of Auntie Lynne illustrates an interesting alternative towards ground-up volunteerism. Instead of relying on prevailing vision(s) and/or values that one upholds, Auntie Lynne empowers herself with a strong sense of awareness in order to understand the actual needs on the ground. The acute sense of awareness is a strength that Persona D individuals are likely to possess, as they tend to be more appreciative of little moments and small details.

Auntie Lynne is turning 55 years old this year. She has been a homemaker since her fourth child was born. As a mother of four boys, she manages household matters with the aid of a foreign domestic worker while her husband works as the sole breadwinner. Before she became a full-time homemaker, she was working as a teacher upon graduation from a college in the United States. Now that her youngest child is already studying in a local polytechnic, she has more time in her hands. She works as a part-time sports trainer who travels around the world with her athletes wherever they go. Besides working part-time, she has been actively contributing to a religious community over the past decade. She often prepares and contributes cooked food to support the community on a regular basis. Recently, she initiated a series of workshops on healthy cooking to cater to the lack of awareness within the community on what to do when an ailment strikes. She does not consider what she is doing as voluntary work; she just wants to help others out without putting a label on it. She thinks that volunteerism is doing something that helps to make people’s lives easier so as to aid them in achieving what they want, without charging them a fee. To her, retirement is doing something that is different from what she does on a usual basis. She mentioned that she will never retire. She understands that simple pleasures in life are sufficient for her, and believes in living in the moment. She enjoys her personal space through quiet reading. --“We have more and more people here [in the community] down with cancer, but nobody knows what to do except to go on with chemotherapy which is [too] strong for the body. So, [the workshops] help people to [learn what else they could do] if they get cancer.” “I won’t start something that I am not sure of.”

Born in 1961

Graduated from university and began her teaching career

Established family with 4 sons

AUNTIE LYNNE

Continue with current lifestyle

Actively contributes to a religious community on weekends

Gave up on career to attend to household matters

Picked up sports training skills and became a part-time sports trainer

Figure 1.7 Story of Auntie Lynne, Homemaker turned Part-Time Sports Trainer Auntie Lynne is a Type-D Persona. Even though she does not possess great aspirations, she is one of the many opportunistic Late Baby Boomers who still seek means to contribute to society. Even though Auntie Lynne gave up on her career to become a homemaker, she still found opportunities to engage herself with broader social circles. Alike Auntie Janice who started a ground-up initiative, she also recognised an unaddressed opportunity and did the same within her religious community.

LATE BABY BOOMERS

GROUND-UP INITIATIVES Story of Uncle Lai Hock Both Auntie Janice and Auntie Lynne demonstrate what individuals of Persona B and D could potentially resemble. Through their personal stories, they make the idea of starting something from scratch a feasible option. They present two possible approaches towards starting a ground-up initiative. Firstly, through a visionary approach that individuals of Persona B are capable of, their initiatives springboard from their efforts towards fulfilling their dreams and goals. They seek opportunities which allow them to implement their wishes. Secondly, through a strong sense of awareness that Persona D individuals possess, their initiatives stem from an opportunity they identify on the ground. After which, they could find means to address the issue. In both scenarios, however, exist the need for the individuals to understand themselves well - to know how they are most able to contribute with their maximum potential. Starting ground-up movements might not be a novel phenomenon in Singapore, but it has yet to become a trend - especially for the generation of Late Baby Boomers who have immense potential to do so. Possible ways of increasing ground-up movements among the Late Baby Boomers would be to inspire more individuals to possess Persona B and/or D, while consistently enabling them to develop a better understanding of themselves. Hence, the founder of Ground-Up Initiative (GUI) and the community group itself serve as an apt point of reference with regard to one's personal discovery and development. Uncle Lai Hock, a Late Baby Boomer himself, experienced a soul-searching journey in his mid-30s which eventually allowed for self-discovery and the birth of GUI. Besides recognising the need to understand oneself well, he discovered a means to do so - regular meditation and contemplation. Similar to the lifestyle habits of the active volunteers identified, Uncle Lai Hock's revelations also point towards having adequate quiet and contemplative space as an essential element towards self-realisation.

Uncle Lai Hock is turning 53 years old this year. He has had plenty of experience in the workforce, with his first stint beginning as early as 9 years old. As a primary school student, he juggled between studies and odd jobs which he took up on a part-time basis. Not the most academically -inclined, he completed his educational journey after taking 'O' Levels. Before he enlisted in the army, he took up 2 part-time jobs. It was only after his service to the nation that his career took a change - he entered the corporate sector and began to excel at sales. His career peaked over the 11 years that he spent in the corporate sector, where he earned a monthly salary of about $10,000. Despite his successful career, he decided to leave his job so as to travel around the world on a backpack. He wanted to fulfill his life's dream before it gets too late; a revelation which dawned upon him during the SilkAir Flight MI185 crashed in 1997. An originally 6-months-long backpacking trip became a 4-years-long journey; a journey across 35 countries over 5 continents. As he broadened his horizons, he picked up ways to understand himself better. Together with his return to Singapore, he brought back a new dream: to build a community that lives in harmony with each other and the soil. In 2008, GUI was born - to live his dream as well as address the existing disconnect which he had observed between Singaporeans and the land. Given that GUI is a volunteer-based non-profit group, it faces considerable difficulty with its sustenance. While challenges continue surfacing, Uncle Lai Hock is prepared to continue doing his best for the community. --“At GUI, we make it a point to have meditation and yoga every Tuesday morning at 8.30am. The sessions only get longer and longer.” “What do you do with pain? You either evade it and become cynical, or you say, 'no, I am going to become stronger.'”

Born in 1963

Started working part-time at the age of 9

Received ‘O’ Level Education and eventually joined the corporate sector

Continue sustaining Ground-Up Initiative

UNCLE LAI HOCK

Founded Group-Up Initiative, a platform to connect city-dwellers to the land

Quit his high-ﬂying career in his mid-30s

Took a backpacking trip that spanned 4 years over 35 countries

Figure 1.8 Story of Uncle Lai Hock, Founder of Ground-Up Initiative (GUI) Coincidentally, the founder of GUI is also a Late Baby Boomer. Even though Uncle Lai Hock was not part of the 20 respondents, he is a Type-B Persona. An integral part of GUI's programme involves the development of resilience in individuals, particularly through a closer touch with the earth. Not only did he recognise the value of meditation and contemplation as a means of personal cultivation, he even incorporated the practice into GUI's programmes.

Illustrated in the previous chapter, senior volunteerism is a highly viable solution to an ageing Singapore. By 2030, when all Late Baby Boomers turn 65 and above, they could potentially revolutionalise what senior volunteerism is like. Ground-up initiatives will redefine senior volunteerism. Ground-up initatives can be promoted by increasing platforms that support Persona B and D individuals, as well as the development of more of such individuals. While providing adequate platforms for ground-up projects, it is important to incorporate contemplative spaces into the design. Contemplative spaces will help to facilitate one's self-discovery and -realisation, which are essential for a sustainable volunteering journey. While ground-up initiatives are promising, there needs to function on a sustainable model. This chapter seeks to establish a framework for ground-up initiatives, while determining a suitable architectural programme for it.

sustainable model of volunteerism ARCHITECTURE FOR GROUND-UP VOLUNTEERISM

PRECEDENT STUDIES

GROUND-UP VOLUNTEERISM

SUSTAINABLE MODEL OF VOLUNTEERISM

FUREAI KIPPU IN JAPAN

Japan is one of the most aged cities in the world today, dating its status as an 'aged society' since 1994. On the same regard, it places Japan as a precedent to the imminent ageing phenomenon in Singapore. As a means to cope with shifting demographics, particularly with the familial structure of typical Japanese households, complementary currency systems were adopted in attempt to address social issues with social currency. One of the most successful models to date is Fureai Kippu, a considerably sustainable means of balancing the volunteer-recipient relationship.

that refers to the conventional model of charity where compassion felt more like an obligation. When the supposed 'voluntary' service becomes an imperative duty, the very essence of volunteerism gets diluted. This model generated negative sentiments which resulted in its unpopularity.

Fureai Kippu is essentially a time-banking system, where an hour of voluntary service rendered is translated into one time credit. The credits can be redeemed for future use or transferred to others. This system is managed by a mix of organisations, which include small grassroot groups, non-profit organisations as well as quasi-government bodies. Under the Fureai Kippu model are 3 other subsets, which present variants in remuneration options.

Learning from the Ho-shi model, other mutual help groups emerged in the 1980s and arranged for 'pure' voluntary services offered to the seniors. This model functioned entirely without remuneration, but was proven to be unsustainable in the long run. While the lack of remunerations made the funding of operations difficult, the model was not suitable in the Japanese society as reciprocity is an inherent part of the culture.

There were several predecessors to Fureai Kippu. One of the first steps taken by the Japanese government to address the ageing issue resulted in Ho-shi, a term

Also in the 1980s, upon the failure of the nonremuneration model, paid volunteerism was introduced. This model did not last long as it

During the 1970s, another model of complementary currency was also taking effect. Known as the Volunteer Labour Bank, it was based on a timebanking system but mainly targeted at homemakers instead.

Japan became an â&#x20AC;&#x153;aged societyâ&#x20AC;? 1994

1970s

1980s

ho-shi

1990s

2000s

1973

volunteer labour bank non-remunerated volunteerism paid volunteerism fureai kippu long-term care insurance act Figure 2.1.1 Evolution of volunteerism models in Japan from the 1970s to 2012

revival of fureai kippu

fureai kippu

DE SIR AB I

LIT

GUILT-FREE

fureai kippu f.o.c. vol. NONREMUNERATED

paid vol.

ho-shi

REMUNERATED

f.o.c. vol.

paid vol.

ho-shi

GUILT-RIDDEN/ DISCOMFORT volunteer

user

Figure 2.1.2 Four-quadrant diagram analysing different models of volunteerism in Japan There is a correlation between the nature of volunteerism and the feelings induced in the individuals involved. For volunteers, they are typically more comfortable with non-remunerated forms of volunteerism as they feel that remunerations (particularly monetary forms) dilute the essence of altruistic giving. On the other hand, users or recipients of care generally prefer providing remuneration for the services they receive, given that reciprocity is inherent in the Japanese culture. In the studies conducted by Hayashi (2012), Fureai Kippu is likely to be one of the few models of volunteerism that are sustainable and more desirable to both volunteers and users.

was highly controversial to introduce money into the exchange of social services; it challenges the fundamental principle of volunteerism. Since the 1990s, Fureai Kippu was established in the Japanese society and received much support over the years. While it suffered a dip when the state initiated the Long-Term Care Insurance Act (LTCI), the demand for it rose soon after. The Fureai Kippu model was still highly sought after because the LTCI policy became too difficult to get when the government enforced stricter eligibility criteria. The evolution of the complementary currency model in Japan over the past 4 decades shed some light on what a sustainable volunteerism model looks like. In Japan, the success of the Fureai Kippu model can be attributed to a number of factors: 1. the expectations of the volunteers and users (of time credits) were matched, without the need to face any strong controversy over remunerations; 2. there were no apparent cultural conflicts that emerged from the volunteerism model; & 3. the volunteerism model was sustainable as the time credits system made the exchanges fair and easily trackable.

The analysis concludes that while the Fureai Kippu model works in Japan, it might not be universally applicable. Its success would be highly dependent on the cultural background of the society. While there are merits to the Fureai Kippu model, it faces some challenges as well. Figures from the Nippon Active Life Club (NALC), a Fureai Kippu operating organisation, reflect that more than 99% of time credits were left unredeemed in the year 2010. This phenomenon is a result of over-accumulation (i.e. 'vertical' banking). This poses a potential problem to the future volunteers: given that Japan faces the issue of both a shrinking and ageing population, there might be difficulty matching the demand for services with limited supply of volunteers. To deal with this imminent problem, organisations have begun encouraging 'horizontal' as well as 'credit-to-credit' exchanges among active volunteers. Through these new alternatives of redeeming time credits, organisations hope to bring down the stark imbalance between credit inflows and outflows.

fureai kippu options system

users pay cash to organisations; volunteers receive cash reimbursements or time credits

quota system volunteer labour bank

volunteers receive time credits until they hit a quota, after which they receive cash payments

users pay cash to organisations; volunteers receive time credits Figure 2.1.3 Variants of Fureai Kippu

healthy/able currency-holder members

care

needy currency-holder members

cash/ time credit (e.g. 1 hour = 1 time credit)

time credits

vertical banking time

savings

expenditure

horizontal time-based currency

savings

expenditure

vertical banking time

horizontal time-based currency

more than 99% of the banked credits were not redeemed in 2010 (Hayashi, 2012)

boosting horizontal exchanges 1. programmes which are redeemable by credits (e.g. educational seminars) 2. donations into a collective pool 3. exchanges for local services 4. exchanges for cash vouchers

to reduce the over-demand and lack of supply for services in future, alternative options have been initiated to encourage credit-holders to redeem their credits as they continue to earn (i.e. horizontal exchange)

enhancing ‘credit-to-credit’ transactions 1. ‘long-distance care’ credit transfers 2. ‘person-to-person’ model to create easier means for the frail to earn credits

Figure 2.1.4 Time Credits: 'Banking Time' vs 'Time-Based Currency'

GROUND-UP VOLUNTEERISM

FRAMEWORK & PROCESS By 2030, assuming that most Late Baby Boomers would have stepped down from their mid-life responsibilities, they would have ample time to pursue dreams and/or activities which they might not have had the time to do so during younger days. From the semi-structured interviews, many of them highlight the potential of engaging in voluntary work.

Primary schools also engage in community service on a less frequent basis.

Volunteerism is a community-based activity that draws no boundaries across generations. While the seniors will have greater capacity to pursue community work, they are unlikely to be the only age group contributing to society on typical weekdays.

Volunteer credits could be awarded as incentives. These volunteer credits would be awarded to each student for the successful completion of any mid- or long-term project with the Late Baby Boomers. The number of volunteer credits would vary, depending on the project's rigour. Rather than clocking hours involved in VIA, the students could choose to accumulate volunteer credits instead, which can either be converted into hours or the redemption of other services. The seniors who initiate and/or successfully complete a inter-generational project would also be granted volunteer credits which they could redeem other services with.

In Singapore, it is mandatory for students to contribute to society on a regular basis. Students would typically be encouraged to clock in certain amount of hours annually, as an indication of community involvement. However, in recent years, the Ministry of Education (MOE) recognised greater potential in having students to dedicate more time and attention to a longerterm community commitment instead of small short stints. Following the change in focus, what used to be referred to as Community Involvement Programme have now been replaced as Values in Action (VIA) in Secondary schools since 2012 (Kok, X. H., 2015).

1 VOLUNTEER CREDIT PROJECT

STUDENT

Instead of clocking hours for socio-academic purposes, students could potentially work on mid- or long-term projects with Late Baby Boomers who have time at hand and would wish to pursue such projects.

The state could lend support to not-for-profit organisations such as the National Volunteer and Philanthropy Centre (NVPC) to manage the incentive system for Ground-Up Volunteerism.

REDEEM

x1 1 VOLUNTEER CREDIT

SENIOR -INITIATOR-

SERVICE OR CASH VOCHERS

5 VOLUNTEER HOURS

Figure 2.2.1 Conceptual Diagram of the Volunteer Credit Model

2 VOLUNTEER CREDITS PROJECT

SERVICE OR

FOR SUPPORT CHANNELS

INTENTION

OF INITIATING SOMETHING +

AWARENESS

OF ISSUE/ OPPORTUNITY

B PILOT THE IDEA

REFINE

THE IDEA

PROTOTYPE THE IDEA

BRAINSTORM FOR IDEAS + RESEARCH FOR IDEAS + NETWORK FOR RESOURCES

IDEATION FOR ISSUE

LAUNCH THE IDEA

Figure 2.2.2 Process of starting a Ground-Up Initiative Even though the nature of different ground-up initiatives might differ from each other, this is a typical process which most projects would undergo. At different stages of the process, it would be helpful if the volunteers have access to spaces that are conducive for the operations and/or activities. For instance, space A could be alike an interactive library which facilitates the preliminary phase of ideation. Space B would take on the model of a fabrication laboratory that makes tinkering and experimenting much more convenient.

PRECEDENT STUDY

VIA CAMPUS AARHUS C Aarhus, Denmark FIRM Arkitema Architects TYPE University STATUS Built YEAR 2015 SIZE 46,000 sqm For the Ground-Up Volunteerism model to take place, it is essential to find an appropriate site to facilitate such initiatives. Given that ground-up projects are likely to be diverse and interdisciplinary in nature, with unique project-based demands, the facility that houses the programmes need to address these differentiated aspects as a collective whole. The volunteering facility needs a vibrant space that embraces ideation and co-creation. Interestingly, the requirements for the volunteering facility appear to coincide with how universities are designed. Universities are essentially thinking hubs, where ideas are generated, exchanged, developed and tested. The beauty of universities lies in the fluid nature of exchange, which typically transcends boundaries. Diversity is embraced, and even bridged. They embody the enduring spirit of experimentation, and symbolise transformation. That is the spirit and energy that a volunteering campus should possess. Alike a university, a volunteering campus should have platforms that support the germination of fresh ideas - ideas that transcend intergenerational and interdisciplinary boundaries. VIA Campus Aarhus C is a campus that brings different schools together, including business, design and craft faculties. Students and faculty of the 9 programmes offered on campus share the same facilities, with the intent of seamless exchange and interaction across disciplines. The city campus enjoys the convenience of retail options to its east and west, with the university hospital and the botanic gardens to its north. This precedent would be able to provide insights on effective circulation networks that facilitate interpersonal interactions while highlighting the programmatic distribution within a campus.

Figure 2.3.1; 2.3.2 (top) 1. Ground floor of Knowledge Squared; 2. Rooms for Discussion (Source: ArchDaily, 2015) Figure 2.3.3 (right) Site Plan of VIA University College (Aarhus City) (1:5000)

To encourage interdisciplinary interactions and exchange, the architect needs to plan for thoughtful programme allocation as well as a complimentary circulation network that supports it. The atmosphere should be open and inviting, minimising barriers and allowing for comfortable interactions. The design of the campus can be analysed at different scales. Macro-Level Zoning At the building scale, the architect created zones for the entire campus to ease the convenience of navigation. There are 3 main zones: the Cultural Square, the Learning Zone (which comprises the Learning Clusters with Learning Streets) and the Knowledge Square, which believably acts as the transition between the first two. The building massing also reflects the hierarchy of spaces, where the Knowledge Square takes the central position and is the tallest. To ease movement across the zones, the architect connected the blocks with bridges, facilitating horizontal circulation.

Culture Square

- Auditorium - Sports Halls - Training Rooms/ Classrooms - Discussion Rooms - Study Rooms

- Gathering/ Dining Halls - Training Rooms/ Classrooms - Discussion Rooms - Study Rooms

Figure 2.3.4 Massing Diagram of VIA Campus Aarhus C (1:2000)

Knowledge Square

Programmatic Spaces The architect made a conscious attempt to include a mix of programmes in each zone. Even for the Cultural Square, there are spaces allocated for classes, discussions and study. While some programmes are distributed across zones, each zone has a couple of programmes that are unique to its identity. This selective horizontal distribution enhances opportunities exchanges to happen more conveniently. Programmatic Allocation While a typical floor plan is evident on some floors, the programmes are not stacked vertically. Instead, variations are introduced from floor to floor, in terms of programme placement and the material of enclosure (e.g. concrete, glass, open). Such programmatic layouts increase visual interest and make each floor unique, in contrast to a monotonous sectional cut. Such spatial design also reinforces the notion of place, since it would not be easy to find a room that is identical to another.

Learning Clusters

Learning Street - Lecture Halls - Training Rooms/ Classrooms - Discussion Rooms - Study Rooms - Lounges

Solitary Activity Small Group Activity (<10) Large Group Activity (>10) Communal Activity Figure 2.3.5 Exploded Diagram of Programmatic Spaces in VIA Campus Aarhus C (1:2000)

PRECEDENT STUDY

WINDHOVER CONTEMPLATIVE CENTRE Stanford, CA, United States FIRM Aidlin Darling Design TYPE Wellness Centre STATUS Built YEAR 2014 SIZE 375 sqm Most meditative and/or contemplative centres are associated with religious institutions. Not only do they have religious affiliations, many of them tend to exist in environments which are detached from urban settings as well. Meditative and/or contemplative spaces of such nature would not be most ideal in Singapore's context. On the other hand, Windhover Contemplative Centre presents itself as an appropriate precedent. Situated on campus grounds, it is meant for a secular audience in Stanford University. Located within a 500m-radius from the college's Main Quad, it is still accessibly by foot while preserving some degree of separation from the masses. This precedent would be able to shed insights on the elements contributing to contemplative spaces, through an analysis of the strategies used for design.

Figure 2.4.1; 2.4.2 (top) 1. East Elevation of Windhover Contemplative Centre; 2. Interior Shot of South Gallery (Source: ArchDaily, 2014) Figure 2.4.3 (right) Site Plan of Windhover Contemplative Center (1:5000)

Main Quad

A contemplative centre would primarily seek to provide users a conducive space for deep thought in a slow environment. In Windhover, it appears to slow down the pace of users before detaching them from the outside world.

Softened Thresholds

There are several elements which make the contemplative centre successful as a tranquil space.

Besides using greenery and porous facades as softer buffers, the architect also introduced daylight as a form of threshold. Through the play of softened thresholds and dematerialisation, users can find 6 it easier to draw away from the typical hardscapes which they are accustomed to.

A Curated Journey

Heightened Scale and Proportion

Firstly, the centre does not only design the programmatic spaces alone; the architect paid close attention to the journey that the users would take. From the entrance of the centre, the journey set out for the users have already been curated. The user would first immerse himself or herself in lush greenery planted alongside the path leading into the centre. After embracing the user with a soft green buffer, the user makes his or her slow entrance into the relatively linear arrangement of gallery spaces. These gallery spaces maintain a dialogue with the external landscape through visual connection. The user eventually exits the building into a 'meditation labyrinth' and 'contemplative grove', where he or she gets more intimate with nature.

Evident in the floor plans of the one-storey building, Windhover attempts to slow the pace of users with long passages. In the gallery spaces, the choice of 12 long pieces of artwork lengthens the depth of vision, making the space feel wider. The transition from the South to North Gallery also attempts to introduce slowness through the narrow bridge that one walks into from the spacious galleries. Given that the ceiling is not very high, it emphasises on the tunneling effect within the building. The sense of vastness is 14 also exaggerated through the 'reflecting pool' that is situated at one end of the building, without an evident perception of the boundary. The water body makes a seamless transition into the landscape, blending into the greenery.

1 2 3 4 5 6 7 8 9 10 11 12 13 14

Entry Garden Entry Gallery Information Vestibule South Gallery Bridge Exterior Courtyard North Gallery Pantry Electrical Mechanical Restroom ReďŹ&#x201A;ecting Pool Meditation Labyrinth Contemplative Grove

10 11 11 9 8 7 5

4 14

Meditative/Contemplative Spaces Meditative/Contemplative Spaces with Additional Programme(s)

2 3

Figure 2.4.4 Programmatic Distribution in Windhover Contemplative Center (1:500)

Figure 2.4.5 Ground Floor Plan of Windhover Contemplative Center (1:250)

Adapting from Japan's Fureai Kippu time-currency model, this project proposes a Volunteer Credit model which will be suitable in Singapore's context. Each Volunteer Credit (VC) would only allow an exchange for a service or cash voucher, or volunteer hours for the students if otherwise. Everyone who is involved in the ground-up project would have the opportunity to accumulate VCs at the end of it. The initiator would enjoy double the number of VCs instead. While the model might encourage more Late Baby Boomers to start new projects, it is essential to provide a suitable architectural programme to house the activities. Given the nature of programmatic spaces required for the volunteering facility, it would be best to model it after a university campus. The volunteering facility would then be known as the Volunteering Campus. Besides providing adequate spaces to facilitate the different stages involved in starting groundup initiatives, it is necessary to consider the spatial qualities of the programmes. While it is important to cater for 'active' spaces that aid the 'doing', it is also critical to incorporate contemplative spaces into the design. Having such contemplative spaces would allow the users to seek temporary detachment from their routine, a means of rejuvenating oneself.

How can the Late Baby Boomers leverage on a volunteering campus to initiate ground-up initiatives with the community?

thesis

DESIGN QUESTION

VISION ARCHITECTURAL STRATEGIES DESIGN PROPOSAL

DESIGN

VOLUNTEERING CAMPUS

VISION

TOWARDS VOLUN-PRENEURISM Singapore has to reinvent itself by 2030. By 2030, Singapore would witness the last cohort of Baby Boomers turning 65. Particularly the Late Baby Boomers, they are the ones who view ageing differently from their seniors of today. The new old will be different from the current old; they yearn a more active and engaging third age, and one way to do so is to contribute to society in ways which they can (e.g. skills, guidance, championing causes). By 2030, the transition of Baby Boomers into their Third Age warrants a shift in the local economy; instead of having the seniors lengthening their economic pursuits, they can and will want to pursue a more meaningful lifestyle. With willpower and adequate capacity, the seniors will become a large addition to the volunteering scene. By 2030, volunteerism will become the backbone of our society, changing the way of living for the young to old. Volunteerism, particularly volunteerentrepreneurism, will be the means by which we could rethink and reshape how our society works. The reinvention of a nation and society begins with the self. This thesis challenges one to rethink volunteerism; not in a traditional way, but as a force to make the silver nation more progressive. The Volunteering Campus presents itself as a solution to Singapore 2030. To drive and promote ground-up volunteerism in the long run, it would be viable to consider a facility that facilitates the needs of such initiatives. Coupled with the support of NVPC in running the Volunteer Credit system, the Volunteering Campus would make the ideal home for new age volunteerism.

Given that the Volunteering Campus is designed with the Late Baby Boomers in mind, the choice of site is largely influenced by the number of Late Baby Boomers residing at an estate to date. Tampines East, one of the largest subzones in Singapore, was home to up to 138,480 residents as of June 2015 (Department of Statistics Singapore, 2016). While it housed a total of more than 24,000 residents aged 50 to 59, there resided a comparable number of young adults too. The relatively young estate promises to be full of pedestrian and activity over the next 15 years. The next factor for consideration is the proximity to schools, preferably the primary and secondary schools. Increased convenience and accessibility would definitely create more opportunities for activities and collaboration. Even though there are quite a number of educational institutions present in Tampines East, many tend to be surrounded by existing housing blocks, which does not leave much space for development around the campus. Despite the presence of unfavourable options for a chosen site, there exists a reserve site situated at the north of Angsana Primary School. Facing the main road of Tampines Ave 2, the site is directly opposite 2 other schools - Chongzheng Primary School and Yumin Primary School.

80 - 84 70 - 74 60 - 64 50 - 54

Essentially, the Volunteering Campus serves to provide a conducive environment for self-discovery for two fundamentally different communities existing volunteers and volunteers-to-be. It is also a ground that becomes a meeting point for both groups, a destination for all; both a public space and a volunteering hub that facilitates ground-up volunteerism.

40 - 44 30 - 34 20 - 24 10 - 14 0-4 0

5,000

10,000

15,000

Figure 4.1.1 Age Group of Residents in Tampines East 2015 (Source: Department of Statistics Singapore, 2016) Figure 4.1.2 (right) Site Plan of Chosen Site at Tampines East (1:5000)

ARCHITECTURAL STRATEGIES

SITE MAPPING & ANALYSIS

Figure 4.2.1 Satellite Map of Tampines East Region

Tampines East, one of the largest subzones in Singapore, was home to up to 138,480 residents as of June 2015 (Department of Statistics Singapore, 2016). While it housed a total of more than 24,000 residents aged 50 to 59, there resided a comparable number of young adults too. With the Park Connector Network (Eastern Coastal Loop) crossing through the town, the relatively young estate promises to be full of pedestrian and activity over the next 15 years.

Besides the residentsâ&#x20AC;&#x2122; demography, another factor for consideration is the proximity to schools. Increased convenience and accessibility between residences and educational institutions would definitely create more opportunities for inter-generational activities and collaboration. Such an arrangement would facilitate learning and exchange across age groups and provide a great platform to bring the Volunteer Credit System to live.

Commercial Centre in Tampines

Figure 4.2.2 Isometric Drawing of Tampines East with a 5-10 minutes Walking Radius

SITE

Site: Reserve Site next to Angsana Primary School, Tampines East Area: 3,860 sqm

Tampines MRT

Simei MRT

Market & Hawker Centre

Residential Residential with Commercial at First-Storey Commercial and Residential Educational Institution Place of Worship Park

Social Service

Figure 4.2.3 Mapping of existing Voluntary Activities in Tampines East with a 5-10 Minutes Walking Radius

SITE

Social Service

HDB Rental Flats

Support for Children and Youth

Social Service

Provision of Social Services

ARCHITECTURAL STRATEGIES

CONCEPT

As the Volunteering Campus should serve as a public space and facilitate volunteering initiatives, the design should allow for a seamless transition across spaces to encourage greater interaction between different communities. Essentially, the Volunteering Campus emphasizes on the concept of interweaving: 1. Interweaving of different programmes; 2. Interweaving of external and internal spaces; & 3. Interweaving of different communities. A series of study models of 1:500 scale aided the exploration of circulation and massing possibilities of the eventual design. Figure 4.2.4 Study Models of the Volunteering Campus

Upon further iterations, the final massing chosen was found to be most suitable for the site while exemplifying the concept adequately. For the Volunteering Campus to be a successful public space, it ought to be an inviting and comfortable space that encourages activity. As such, an appropriate gesture would involve the massing "peeling off" the ground, welcoming users into the space. The "peeling" begins at the main entrance, adjacent to the prominent junction with relatively high pedestrian traffic. The main entrance also faces the Park Connector Network (Eastern Coastal Loop), creating an opportunity for the Volunteering Campus to be a pitstop for cyclists as well.

Besides addressing the pedestrian and cyclist flow, it is critical to respond to the primary school that the Volunteering Campus stands before. To promote stronger interaction between both campuses, a thoroughfare was introduced on the other end of the building.

Figure 4.2.5 Massing Model of the Volunteering Campus on Site, Photographed across Tampines Ave 2

The "peeling" would form new ground both on the inside and outside, creating an opportunity to weave both together.

Figure 4.2.6 (right) Massing Model of the Volunteering Campus on Site, Close-up Shot

N A N SA G

A N SA Y G AR L N A RIM OO P H LD SC FIE

A IM

PR RY A H SC L

PAR K

Figure 4.2.7 Conceptual Diagrams in Response to the Urban Context

CO N

NEC

TOR

NET

3 2

T ES C H FI IG AF H R F T O N T IA IN TR S PO DE PE

DESIGN PROPOSAL

PROGRAMME “You cannot teach a man anything, you can only help him find it within himself.” ― Galileo Galilei Facilitating ground-up volunteerism is a rather counter-intuitive notion. If one is determined to effect a change, little or nothing would stand in his or her way. However, there is one thing that is critical to the success of most, if not all, of such initiatives. Gathered from the stories of the Late Baby Boomers who have pioneered something, the platform to network is crucial. Whether it is to find like-minded individuals, seek inspiration or gain support, networking is pivotal in creating greater opportunities. The Volunteering Campus recognises the potential of networking and integrates it within the grounds. Besides facilitating networking opportunities, the programmatic spaces are designed to be largely flexible as the needs and demands would vary for ground-up initiatives of different nature. Despite so, the campus creates room for 4 key types of spaces: 1. Networking Spaces, which are primarily lounges and a café; 2. Tinkering Spaces, which are incubation pods and a makers lab that would be conducive for developing ideas further; 3. Piloting Spaces, which include studios and multipurpose rooms that would create platforms for prototyping and testing; and 4. Sharing Spaces, such as pop-up spaces, galleries and a sharing hall to celebrate successes and share knowledge. While the operational demands (e.g. campus facilities and Volunteer Credit system) would be supported by NVPC, the programmes and initiatives would be run by volunteers.

disability

community children & youth

education

arts & heritage

elderly brainstorming pitching

researching animal welfare

consulting

networking piloting

showcasing refining

ideating mentoring socializing

rehearsing

discussing prototyping

women & girls

tinkering sharing

environment

coaching testing

families

assembling

health

sports

social service

public service

humanitarian

Figure 4.3.1 Programmatic Matrix of Activities, Spaces & Themes (Inner Circle Outwards) The nature of spaces within the Volunteering Campus is rather flexible, with the users given considerable autonomy to craft the spaces according to their own programmatic needs. Such flexibility is essential as different projects and initiatives demand of different spatial arrangements. However, upon understanding the generic needs across projects, the 4 key types of spaces have been determined to serve the community at large.

DESIGN PROPOSAL

USER EXPERIENCE The various programmatic spaces are distributed all around the campus, both indoors and outdoors. This arrangement helps to facilitate more spontaneous and fluid interaction between different communities.

NETWORKING SPACE

TINKERING SPACE

Figure 4.3.2 Distribution of Programmes in Volunteering Campus (1:500)

The idea is not to confine or prescribe activities at specific locations. Instead, programmes should leverage on the flexibility of spaces and fluid boundaries to meet their needs most optimally.

PILOTING SPACE

SHARING SPACE

SARAH

Primary 4 student from Angsana Primary School & a budding volunteer who is seeking for guidance and ideas Enters Volunteering Campus after lessons > Visits the Gallery to ﬁnd out about new and existing projects > Visits the Incubation Hub to speak to relevant people and to ﬁnd out more

JEFF

Young working adult who loves cycling along the Park Connector Network & has not been actively volunteering Fascinated by Volunteering Campus while cycling > Parks bicycle > Enters lobby and heads to the café, where he makes friends and ﬁnds out about potential activities he could engage in

AUNTIE JANICE

Semi-retired mother who works in the social service sector & volunteers with ‘Yoga on Wheels’ Climbs up the outdoor stairway to arrive directly at the Open Studio on the second ﬂoor > Leads a Yoga class with her community > Ends class with a catch-up session at the café

UNCLE SAM

Retiree of a multi-national company who lives in Tampines East & wishes to actively volunteer with his free time Enters Volunteering Campus through main entrance > Greeted by his neighbours at the lounge > Hangs out at café with neighbours > Visits the Gallery to ﬁnd out about upcoming programmes > Attends a sharing about volunpreneurism to ﬁnd out ways he could help

SARAH

JEFF

AUNTIE UNCLE JANICE SAM

Figure 4.3.3 Mapping of Personae' Journeys through the Volunteering Campus (1:750)

Figure 4.3.4 Overall View of the Volunteering Campus

Figure 4.3.5 Render of an Outdoor Space at the Volunteering Campus

DESIGN PROPOSAL

SECTIONAL PERSPECTIVE Besides programmatic considerations, the Volunteering Campus strives to provide spaces of different spatial qualities to meet varying needs. The cantilever makes way for a double-volume thoroughfare that connects Angsana Primary School to the existing Park Connector Network. This provides flexibility in having larger temporary structures that would be essential for ad-hoc events. In the provision of the urban space, it also elevates the Incubation Hub and the Sharing Hall right above. While the Volunteering Campus serves as a public space, it also needs to be conducive to the users who are working on their projects. The horizontal structures that perform as outdoor stairs have nonoperable glass openings for natural light to permeate into the indoor spaces. On the underside of horizontal beams, mechanical lighting and ventilation will be encased in timber enclosures of varying heights. The expression of the facade is also a continuation of the timber-glass treatment. Not only will this allow for light to permeate from above, but also from the sides

Figure 4.3.6 Sectional Perspective of the Volunteering Campus

Figure 4.3.7 Render of the Atrium in the Volunteering Campus

DESIGN PROPOSAL

PLANS

PLAZA

POP-UP STORE / GALLERY

POP-UP ST GALLE

CAFE

Figure 4.3.8 First Floor Plan (1:250)

COMMUNITY GARDEN

TORE / ERY

LOUNGE

OFFICE

INFORMATION

OPEN ST

Figure 4.3.9 Second Floor Plan (1:250)

STORE

TUDIO

MULTI-PURPOSE STUDIO

MAKERS LAB

INCUBATION HUB

Figure 4.3.10 Third Floor Plan (1:250)

SHARING HALL

LOUNGE OUTDOOR LOUNGE

Figure 4.3.11 Fourth Floor Plan (1:250)

A/V ROOM

STORE

OUTDOOR LOUNGE

Figure 4.3.12 Fifth Floor Plan (1:250)

CREDITS

ACKNOWLEDGMENT & REFERENCES

ACKNOWLEDGMENT Firstly, I would like to express gratitude to the course instructors of theme Shifting Demographics, Prof. Oliver Heckmann, Prof. Bige Tuncer, Prof. Calvin Chua and Dr. Chong Keng Hua for their guidance and advice over the course of the programme. Special mention goes to Dr. Chong, my thesis advisor who empowered me with further insights in the development of my project. My gratitute also extends to the 20 kind respondents who offered me great insights into the lives and minds of Late Baby Boomers. I would also like to thank Mr Tay Lai Hock and members of Ground-Up Initiative who shared with me about their experiences and challenges. Additionally, I would like to convey my thanks to the Knowledge Team of National Volunteer and Philanthropy Centre who shared invaluable insights with me over a morning meeting. Last but not least, I would like to thank everyone else who has played a part in making my journey through this Master programme possible. To my families (the Maks and beyond), studio mates and friends, thank you for the ceaseless encouragement, faith, love and support. The joy and pride is yours as it is mine.

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