P O R T F O L I O PA N K T I PA N DYA
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Studing the livability, Economics and Historic Awareness of the Living Heritage in the Old City of Ahmedabad
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Conservation Proposal for Sahastraling Talav, Patan
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Badami Rejuvination Project and SASDC (Competition Entries)
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Assessing the Impact of the Bhadra Redevelopment Project on the Heritage Precinct, Ahmedabad
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Jain Heritage in Bengal (Winter School)
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A Different Modern (Summer School)
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Taliesin West: Frank Lloyd Wright School of Architecture (Immersion Program)
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Professional Work
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CONTENTS
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STUDYING THE LIVABILITY, ECONOMICS AND HISTORIC AWARENESS OF LIVING HERITAGE IN THE OLD CITY AHMEDABAD. Sem III, M.Arch
The walled city of Ahmedabad, with its 12 gates, numerous mosques, temples and towers, was founded in 1411 by Ahmed Shah on the eastern bank of Sabarmati River. Despite its dilapidated condition, the Indian Islamic architecture and houses decorated with woodcarvings attest to its affluent past. “In 1810 or 1850 or even 1880s, Ahmedabad was inferior as a place to live in to what it had been 300 years before- for its poor people as well as for its rich. There was an obvious deterioration in the physical appearance of the city. The superb mosques and tombs were neglected and now tucked away from sight by from sight by shops and houses built right up against them. They were filled with dirt and weed and sad to relate, were even used as public conveniences.” “The fine tree lined streets had been narrowed to winding thoroughfares, choked by traffic of pack animals, horses and
pedestrians. Gardens which had once been open to public had long since reverted to nature and the fountains were dry.” (Gillion Kenneth, Ahmedabad, A Study in Indian Urban History, 1968, pg. no. 105-106.) Decades later the city continues to face deterioration of its historical assets, both tangible and intangible. Where to start the study from was the first dilema. Some efforts towards conservation of monuments and pols in the old city have been made by conducting a heritage walk. This became our start point. We took the heritage walk route and investigated for its livability, economics and historical awareness among the locals. Study of the history, evolution in terms of landuse and building heights and the general condition survey of all the buildings falling on the heritage walk was conducted. Also, a study was done considering the major stake holders to be the residents, AMC (Governing and acting bodies)
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After collecting the basic data regarding the history, evolution and its condition the following observations were made in terms of its values.
Keeping these in mind the following guidelines were proposed.
1. Structures that do not have the historic, architectural and emotional value intact, has no contribution to the street character and has no relationship with the street as well.
Min. 600mm of setback (otla/Semi covered space). No visual/physical barrier between the street and the shop on the ground floor. No new construction should exceed 9mts in height, as the street abutts ASI protected monument (Rani no Hajiro). The substructure should not be disturbed/ altered during any kind of construction activity. Facade should be devoid of mechanical cooling devices and its peripherals. New structures should be uniquely distinguishable from the old ones and should provide adequate structural support to the adjoining old structures
2. Structures that have the use value intact and establish a relationship with the street but have no architectural, historical value and hence do not contribute to the street character.
and the tourists. The findings of the various studies done we narrowed down to three main factors. 1. Plural Narratives: There are multiple narratives to a place and they place an important role in the providing the inhabitants with a sense of belonging and ownership. The heritage walk highlights narratives that engage the tourists but do not relate to the locals. 2. Economics: The change in use-value of the buildings, like the emergence of factories, bed and breakfast facilities and cafes in the place of residences have created a different social elite amongs the locals, giving rise to social alienation. This becomes a major reason for migation of residents from the old city to the new city. 3. Livability: Current conservation practice prevents significant development over a city or town when being designated as heritage which is op-
posite to making that area livable. It focuses more on ‘Heritage by designation’ rather than ‘Heritage by appropriation’. Discovering new meaning in the built environment by making the area livable in terms of proximitiy to basic amenities, maintaing sanitation and hygiene etc. can help in creating a strong sense of place. Chandla Ol is a small market place that sells ritualistic accessories, is along the heritage walk and has mixed use typology buildings. There are not many ‘ol’ (literally meaning ‘series’) functioning today and so this was taken as an area for further study.
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3. Structures that have the architectural value intact, and establish a relationship with the street but do not have the historic, use and emotional value inctact.
Case 1: For New Interventions.
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“For their pensive stillness and silent collection, still waters have traditionally represented the contemplative and pervasive ‘indwelling spirit’ of nature”
CONSERVATION PROPOSAL FOR SAHASTRALING TALAV, PATAN Sem II, M.Arch.
- Charles Moore
The research aims at exploring the possibilities of establishing a holistic water management system which existed, with the support of literature and archeological evidences and thus providing a perspective of the intangible values of social, cultural and political scenario of the society. This proposal would also help in understanding the significance of the entire system without the present pursued notion of demarcating and glorifying individual entities which neglect the overall historic narrative and enjoyment. However, over the years the development in and around the lake could not keep pace with the number of people visiting the area. The Sahasraling Talav, Shaik Farid Tomb and the Ruins of Shiv Temple are already enlisted as protected monuments by Archeological Survey of India (ASI). The present scope of research aims at understanding the present social, cultural context and establishing a feasible scope of water systems which existed, supported by on site evidences, existing historic records, literature and folk lores. The research also limits itself to the conjuncture and building a narrative with present evidence on site, which may tend to differ after excavation.
A clear methodology for site survey, analysis and proposal is; site survey, study of the history, building up a conjecture, identifying the core and buffer zones, proposing excavation plans based on the conjecture and finally a proposal with drawings and estimates. Identified structures of importannce are: Sahastrling talav, Shaikh Farid Tomb, Ruins of the shiv temple, Remains of Mausoleum, Mausoleum of Saiyad Hasan, Mausoleum of Maulana Mehboob, and remains of queens palace/Rauza. The current core and buffer zone include only the Vav and none of the other delapitated monuments. Sahastralinga talav and the whole adjoining network of structures is an asset which is full of opportunities for cultural tourism and heritage promotion. However, as noted above these opportunities have not been fully optimized yet.
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Shaikh Farid Tomb
similar to the one existing on site, all along the circumference of the tank. Also some evidences on site show the existence of bridges connecting the embankment to the central mound; may be similar to those at the Khan Sarovar. Again evidences from site and the name ‘Sahastralinga’ itself suggest the presence of 1000 lingas/ shrines along the embankment. There might be steps that lead to water in the channel, from these shrines.
Mausoleum of Maulana Mehboob
Sahastraling talav
Remains of a mausoleum
Queens Palace/Rauza
Temple Ruins: There are two conjectures drawn for the existing temple ruins. First is that there may be a garbhagriha with the pradakshina path over the plinth. Second is that the plinth may contain many other lingas and is accessible. The Columns found on site are similar to those found in the Rani ki Vav and Khan sarovar. A study of similar structures was done to support the conjecture.
Rani ki Vav
Mausoleum of Saiyad Hasan (Top) Identified Structures of importance. Conjectural Reconstruct: (Bottom)Existing and proposed core and buffer zones. IDENTIFIED STRUCTURES-around Rani ni vav and Sahastraling talav
Royal Citadel: The evidences found on side and study of old maps indicate the existence of an old fort area, boundaries of which coincide with the embankment of Sahastralinga talav. Sahastraling Talav: The ancient tank of the Sahastralinga is conjectured to have water channels, LEGEND CURRENT BUFFER ZONE (4.68 ha)
SHAIKH FARID TOMB
PROPOSED CORE ZONE BUFFER ZONE (85.72 ha) W
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SIGNAGES & HAULTING POINTS RI
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SAHASTRALING TANK AREA ASI OFFICE & MUSEUM
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RANI NI VAV ANCIENT MOUND
PROPOSED INTERPRETATION CENTRE
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The dossier presents an exhaustive account of the outstanding universal values of the vav in terms of it s architecture , technological marvel and the rich iconography. It also gives a brief picture of the construction methodology and the methods adapted to overcome the short comings. At the request of ICOMOS the State Party expanded on the comparative analysis and provided additional information on 47 stepwells. Key examples were then compared both on the basis of architectural design, ornamental decoration, state of conservation and quality of craftsmanship. The dossier proposed or the UNESCO decision to declare the monument as world heritage site , does not completely address one of the fundamental principles of the ICOMOS charter. The statement of outstanding values include only the tangible elements, but completely ignores the intangible values which have been documented in lot of it s regional poetry, literature and innumerable folklores associated with the place. The intent of this research is to bring out these intangible values; folk medicine, sculpture water and fertility, animals, space for the women and protected by
SAHASTRALING TANK (EXCAVATED)
AGRICULTURAL FIELDS
Critical Analysis of the nomination dossier and the management plan:
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13 the women, designs inspired by the motifs, socio cultural merits, guinea worm’s role in stepwells that form a major part of the historic narrative. Inference: a) Enhancing the Visitor Experiance: The visitor experience is determined by attitude, behaviors, sensory experience and knowledge imparted. It is to be multifaceted that several layers of concerns have to be addressed to enhance the overall experience to a certain level. Signages and guide books have been provided by ASI , but it focuses only on the physical built fabric to be experienced , completely overshadowing the bigger picture.. Though people are stuck with awe of aesthetics and magnificence at the first look, the emotion does not move beyond that to investigate on use value. In order to perceive the larger framework, visitors should be knowledgeable about the entire system of water conservation, without considering vav as one single glorified entity and thus leading to a contented experience. From various studies we realize that the Vav is not a stand-alone entity. It has a huge water channel system that brings water to it. Also it has social and cultural significance; women being a major part of its users as well as them being philanthropists. The following is the proposal: 1. Walking trail: Reach the interpretation center where you get tickets and an orientation session. The orientation session tells you about the historical, cultural and architectural significance of the vav and the surrounding structures. a. Saraswati river and the Shaikh Farid Tomb. b. Sahastralinga Tank c. Shiva temple Ruins (walk through the ruins of the shrines as well) d. Collection of the iconography from the Rani ki vav. e. Rani ki vav. 2. Management Proposal: - Open to visitors only from 6:00am11:00am and 4:00pm-6:00pm. - A group of 20 people can be at a particular site at a time. - Prior booking for the tour is mandatory.
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(Top) Conjectural Reconstruct for Sahastraling Talav (Bottom and Facing page) Conjectural Reconstruct for Temple Ruins
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- Guided tours are compulsory. - Visitors for a specific purpose like research can have an access to the monument from 11:00am-6:00pm, number of persons limiting to 5. 1. Amenities: a. Drinking water facilities b. Help desk c. Audio guides d. Signages e. Food stalls/ cafes f. Waiting area for ferry g. Seating spaces 4. Landscaping: The existing landscape which has a huge part of the land covered in lawn does not allow the water to penetrate inside hence preventing the ground water recharge. Planting trees will help raise the water table as well as provide shade and create avenues for a better visitor experience. The following are the trees that can be planted: Drumstick tree (Moringa Oleifera), Mahua (Madhuca longifolia), Neem (Azadirachta Indica), Papri (Holoptelea Integrifolia), Champa (Plumeria alba). b) Conserving the Water System: The visitor experience and the overall
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conception could be comprehended without conjecturing ,if the physical evidences are prominent. With the excavated structures on site and with comparison to similar cases of water conservation systems built during the same era , a conjecture of the system has been arrived at as stated before. After physical examination by a group of experts of the excavated structures, if the conditions are not favorable to be rejenuvated , only the physical fabric can be preserved as a memory of a phenomenal water system which existed. If the topography, geology and the allied are favorable for the excavations to support the water system to be functional again ,it can be rejenuvated. Though the start of the loop in system could have been the Saraswati river which no longer serves as water source, the loop could still function with rain water as the source. Though the context of water conservation has modified with the socio-cultural changes but the rejenuvation would lead to rise in the level of surface water and vav could be revived to her days of glory.
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BADAMI REJUVINATION PROJECT Competition Entry: as a part of the team with JMADC-lowercasevowels Badami is a valuable part of such a unique landscape in which a specific culture has evolved; a culture that values and celebrates life in the forms that are presented in this landscape, a culture that manifests itself in daily rituals, daily life, food, crafts, festivals, symbols, architecture, and a sense of place. This cultural landscape, which has over the years strived towards an ecological balance, is facing a threat from insensitive development (due to the tourism pressure) and dogmatic conservation (that sometimes is insensitive to the ecological relationships). The cultural continuity and the sense of belonging that people living here most likely enjoy are under the constant pressure of tourist and academic gaze. This proposal takes a stand that for sustainability (environmental, social and economic) of a place that depends upon intricate ecological balance, any new meaning must recognise the ecological relationships, be flexible enough to adapt to the contingences of the process and most importantly, be minimal and reversible. The new layer of the place should bring out narratives of various historic layers and their ecological
relationships as well as symbolise through exemplary design interventions the values of today – consciousness of the environment, equity and inclusivity. Keeping the economic objective of increasing the visitation in mind, this proposal focuses on the survival of the cultural landscape and the Badami Historic District through addressing the social, cultural and environmental concerns of the people of the place.
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SASDC: SPA, BHOPAL
Competition Entry: South Asian Student Design Competition on the transition of vernacular settlements: Innovation, Adaptability, diffusion and Continuity.
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BHADRA PLAZA 3D VIEWS OF DESIGN
ASSESSING THE IMPACT OF THE BHADRA REDEVELOPMENT PROJECT ON THE HERITAGE PRECINCT, AHMEDABAD. Thesis, M.Arch
Introduction:
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We live in a world that has become almost virtual and devoid of context today as everything is connected with the Internet. While sitting in Ahmedabad I can attend my niece’s birthday party in The United States. The increase in technological inventions seems to be taking us away form the idea of living environment. We proudly want to live in houses that boast of providing us with an environment that would not even gives a hint of being in India. Everyone is happy in this virtual world, and do not realise that they would soon want to hold on to real people and places. The same can be applicable to our cities that are being transformed and re- developed fast and with goals that are not able to recognise the environmental and social relationships and therefore, with time are proved to be irreversible and alien. Historic city centres are the most obvious choices for such redevelopment projects as they have the potential of generating tourism based
economy and they can give new meanings and identity to the city. In India most of the historic city centres can be called living heritage and survive with the interdependences of people and the precinct itself. Conservation of such precincts becomes a challenge, as there are many layers to it; firstly, the multiple historic narratives of the place that might not be known to the current generation living there and secondly, the aspirations of the government in terms of generating economy. The key is to strike a balance between the two and untangle the various meanings of a cultural landscape and making them visible for individuals and groups, in a manner that they identify with it. Bhadra precinct is the historic city centre of Ahmedabad. “ The texlitle town has a veneer of modernity, which has all but hidden five centuries of eventful history it had had...”1 .The Bhadra precinct is a witness to the first manifestation of the ensemble in the form of the Bhadra Fort and later to the succeeding events and structures.
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It has managed to have all attributes that successfully represent the multiple histories behind the precinct still standing, but in pitiable conditions. The cultural continuity and sense of belonging are also a part of the ensemble that are loosing grip very fast with local people abandoning the place and economy taking over. The re-development project proposal has come as a hope for the city centre to revive itself in all aspects. The proposal indeed throws light on the sorry state of the historic structures. But it is easy to fall prey towards achieving the developmental goals in such proposals as they seem to be tangible and can be measured. Conservation on the other hand has the intangibles as well that have no set parameters; frameworks or guidelines set that can be intuitively applied. Hence even if conservation is one of the listed agendas of the municipal corporation it has not been looked into in a holistic manner and only superficial solutions like, protections of the monuments in isolation, have been carried out. The involvement of an area expert can bring out in the design, the various historic layers and their ecological relationships. It can then be made futuristic by making it a place that is inclusive, secular and environment friendly. Abstract: The Bhadra Redevelopment Project can be said to be an ambitious plan that targets a “facelift� for the historic city center and promotes it as a tourist destination. Conservation of living heritage is mythically considered a byproduct of such redevelopment/renew-
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al projects. It raises questions related to the authenticity and integrity of the heritage precinct in terms of urban conservation. The aim is to study the impact of the redevelopment project on the heritage; lives and livelihoods of the local people in and around the plaza and suggest suitable solutions for protection maintenance of the built and un-built heritage. Methodology for the study would include a study of the Bhadra Plaza Redevelopment Project, study of the multiple histories around the Bhadra Fort and evaluation of the impact on the identified and unidentified assets. Thesis Statement: In this thesis I argue that although it has already been established time and again that redevelopment of historic city centers and conservation do not compete with each other but have to be juxtaposed, only the redevelopment goals usually see light of the day. While the critics are writing on the same lines I would want to establish that assessing such proposal at regular intervals for its over all impact on the site with respect to the economics, heritage value and cultural value of the place, would make the redevelopment sensitive towards its local people, fulfill agendas of the government, entertain the tourists and help in the conservation of heritage as well. By looking at the A.M.C website showing a comparison between the Bhadra plaza and some plazas around the world in terms of design, I argue that the design for a historic city center has a very strong context and such comparisons make proposal insensitive towards the local people and heritage structures.
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JAIN HERITAGE IN BENGAL
Chronicling Cultural Confluences from its Mughal Capital.
The Jain temples in Jiaganj and Azimganj feature over a dozen active temples that are more than a century old, a notable benchmark that by Jain religious standards entitles the location of the temple to be called a tirtha. Pilgrims usually come by bus or trains from Kolkata. Large groups of people that may number from 20-100 stay overnight in Jiyaganj at ayambishala (rest house for pilgrims) in the Bimalnath Swami Temple that also offers a Jain kitchen. The usual itinerary for Jain pilgrims is to spend one day visiting the Jiaganj and Azimganj temples and half a day at the Kathgola and Mahimapur temples. Several of these temples including Kathgola and a couple in Azimganj have images trans located in the heyday of the sheherwali community, that are now being continuously worshipped for centuries, imparting to them a particular religious potency as icons of the survival of the Jain faith. The libraries of some of these temples contain collections of old Jain texts but due to the lack of archival services, little is known about this material. The Jain temples in Bengal exhibit influences from Islamic architecture and the local Bengali architecture. The Jain temples in the west are heavily ornate and mostly have humans and animal carvings
that depict stories and folklore. Marble stone not being widely available in murshidabad, only the flooring was done in marble. The interiors were decorated with colored tiles, mosaic, inlay work, and stucco work called ‘pankha’ that resemble the Jain miniature paintings. Built primarily in the 19th century, these temples were adapted to the needs of the builders. This type of temples was also patronized by rich non-bengali Hindu migrants who made Murshidabad their home, with only the diety in the temple changing from one believer to the other.
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The temple was built in 1888 A.D, by the Manhot family. It is consecrated to one of the 24 Jain Tirthankars. The idols in the temple are mostly 400-500 years old. The temple complex is spread across 1930 sq. m. The gates and idols here are made of ‘kasauti patthar’ (touch stone that is used to test the purity of gold). The temple also has idols made of various other precious stones and ‘ashta-dhatu’. The temple is a symmetrical structure with variations on a square grid. It consists of the garbha griha (inner sanctum), where the main deity, Sri Parsanathji, is housed. It has a parikarama path (circumambulation)
Chintamaniji Temple, Azeemganj
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around the garbha griha, an ambulatory, and colonnaded hall/ verandah called the mandapa, over looking into a courtyard that lies along the central axis of the garbha griha. There is a secondary shrine on one side of the courtyard, which also has a pradakshina path and a small mandapa. The upper floor has a small shrine on top of the main garbh griha and is crowned by a shikhara. While the main shikhar is constructed in the ‘navaratna style ‘ (tradition Bengali temple architecture), the domes and arches largely draw from Islamic architecture.
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Neminathi ji temple was built in the 18th century and is a tirthankar for the Shwetambar Jains. It houses the idols of Shri Neminath ji, Shri Parshwanath and Shri Mahavir Swami in a marble mandap. It is spread across 2933 sq. m of area. It was washed away when the river Bhagirathi changed its course and then rebuilt by the community trust. This temple also, is symmetrically constructed on a basic square grid with variations. The main garbha griha is along the central axis and secondary shrine on the either two
Neminathji Temple, Azeemganj
sides. It has a pradakshina path around the main garbha griha and the smaller shrines as well. The secondary shrines have ambulatories of their own. The temple has small idols, strategically placed, within wall niches. The upper floor has a shrine over the garbha griha and three shikharas. The main shikhar is constructed in the ‘Nava-ratna’ style, which is a type of roof found in the Bengali temple architecture. The other two domes show Islamic influences and the long colonnaded corridor on the first floor show colonial influences.
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A DIFFERENT MODERN
Summer school: If pictures can speak, why write?
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wo buildings in Ahmedabad, the historical ATMA by Le Corbusier and the contemporary AMA by Bimal Patel (HCPDPM) epitomize the interpretation of modern architecture in the city in two different ways. If ATMA was built to express the position of the mill owners in the society and serve as an iconic symbol, AMA was designed to promote discussions on business management and financial sector. If one was about symbolism, the other was to serve pragmatic purposes. The difference between the two is a narrative of how Ahmedabad and its patrons have changed their way of perceiving the built environment.
Graphic by the author
In 1950s Ahmedabad was the business hub for textile in the country. The mill owners were the rich and the elite. They practically pushed the city to become one of the most prosperous cities. They commissioned the master architect ‘Le Corbusier’ who designed an outstanding work of architecture, to accommodate their offices. It became the symbol of patronage and modernist aspirations of the textile industries in Ahmedabad. The choice of a foreign architect was a conscious one. Just as Chandigarh was a part of Nehru’s vision of placing India internationally, ATMA was that of mill owners’. Along with glory, the master architect also brought concrete and values of modern architecture to Ahmedabad. Although it was surrounded by ample open space, the clients were open to ideas and gave the liberty to the architect to use the space in his own way. Hence, it is designed as a building within a garden, isolated
and engrossed within itself. Giving little attention to the surrounding buildings, streets and people. But all the buildings that later came up on that road essentially had mimicked the façade of ATMA. Around the same time, Dr. Vikram Sarabhai, and a few others anticipated the need for the profession of management to help the growing textile industry. The Indian Institute of Management in Ahmedabad was his first step towards this vision. He further tried to infuse management at a broader level by establishing Ahmedabad Management Association in 1956. Initially, it served only the textile industry, until its decline when the number of operating mills reduced from 100 to 50. AMA then started to include other industries such as pharmaceuticals, light engineering, dyestuff, and small-scale industries. One of its corporate members, Mr Mukesh Patel who was also the president of AMA at that time, believed that management education should not be restricted to the elite but should be made available to the common man and the society. To achieve that, AMA did not have an appropriate infrastructure. In 1997, HCPDPM was commissioned to design a new building, which could house these public activities, on a land owned by ATIRA. Unlike the Mill owners building by Corbusier, AMA is less iconic. Although management education was rapidly growing, the building was designed to be modern and subtle. It sat with other iconic buildings like the IIM, ATIRA, PRL
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and CEPT that were very good examples of modern architecture. Also it was a time when post modernism took over and ideas of modernism were challenged. The architect’s decision to stick to the modernist values was a brave and conscious effort. AMA is a modest building that easily blends into the surroundings. The trees become an intergral part of the builtscape as they dictate the geometry and aesthetics of the structure. Although it is gated, it welcomes people from all walks of life. Also it creates an urban edge that encourages interaction to the outside. It signifies the intentions and ambitions of the organization to reach out to the masses. Comparison between the two buildings leaves us with a question: a practical approach towards design produces a better building or an iconic building with a cultural significance of its own? But again, while comparing these one needs to take into consideration the context and the period in which they were built. The two buildings represent two eras in the history of Ahmedabad. ATMA was built in the time, when India had just gained independence. Architecture then was more about symbolism. In late 1900s when AMA came into being the city was going through a completely different phase, where
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development in terms of infrastructure was considered as prosperity. Land prices were rising and property business also had laid its feet in the city. Along with the ideas of modern architecture AMA catered to the emerging requirements of the developers. It may hence be concluded that it does not matter whether the building is symbolic or functional; it is an outcome of its time. It may be shaped by the forces that characterize the time and the vision of its patrons.
Facing page: The Ramp at AMA Source: www.welcometoahmedabad.com
Above: Top Floor of ATMA Source: thinkmatter.in
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TALIESIN WEST- FRANK LLOYD WRIGHT SCHOOL OF ARCHITECTURE, SCOTTSDALE, ARIZONA. Immersion Program
My 2 month stay at Taliesin West campus was assorted. Although it was a big culture shock the people were warm and welcoming. I had all kinds of experiences varying from cooking non vegetarian food (being vegetarian) to living desert shelters without electricity at night in a desert. Their moto of “live architecture� which was a FLW ideology still continues where life and work are integrated. The option to live in a desert shelter which is designed by students is an exceptional experience, where in most cases the students themselves are the end users and hence understand the quality of space. It being a very small community of 50-60 people on campus, the community component provides opportunity to understand their culture. The huge bell which is also a land mark on campus rang twice a day and everyone on campus gathered for lunch
and dinner. Also helping the chef in the kitchen and facilities staff was one of our duties. Living with people from varied countries and cultures help in developing communication and social skills. Also it makes you confident to interact with all kinds of people. What came as a surprise to me was that the people there are very liberal and are not judgmental. They are very accepting towards you and your culture. I came back with an open mind and an enthusiasm to learn more.
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PROFESSIONAL WORK
Studio Lantern, HCPDPM, Errol Reubens Architects
(Facing Page) Audhichya Tolak Samaj, Community center; proposal view. (Above) Audhichya Tolak Samaj, Community center; model.
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