Thesis Report by Pooja Deshpande

FESTIVALS THAT REUNITE

POOJA DESHPANDE UCL BARTLETT SCHOOL OF ARCHITECTURE M.ARCH. URBAN DESIGN, 2011-12 UNIT 3 TUTORS: NICHOLAS BOYARSKY CAMILA SOTOMAYOR

I, Pooja Deshpande, confirm that the work presented in this report is my own. Where information has been derived from other sources, I confirm that this has been indicated in the report.

BSTRACT

The project investigates the strengths of multiculturalism as a survival tactic in a neighbourhood of Athens-Gerani, which has been scarred by darkness and crime due to the high density of illegal migrants residing in the area, to create positive and interactive spaces. At a time when the involvement of the government cannot be counted on, it explores how communities can organize themselves and create friendlier spaces for themselves and turn it into a sustainable and prolific business system for the whole community. The project brings out the most positive part of multiculturalism which is their times of celebration - their festivals as a method to carve out the physical changes on the site to support the scale of festivals that can be celebrated. Although the festivals may last only for a few days in a year, the module, in turn, helps generate long term employment on the site, directly and indirectly; systems of education, and other facilities that are essential for the residents. Mundane and stressful life needs a ray of hope. The celebrations can be the change that the people need and crave. Celebrations of different cultures will make the people feel that they are still associated with their homeland and also showcase their culture and crafts to the world. With celebrations of different groups at different times of the year, the place will be a place to visit any time of the year - a glimpse of the world right in Gerani. The report is structured in three sections - ‘In the Time of Distress’ talks about the prevalent issues that haunt Athens and Gerani. It talks about the history of the centre of the city, the issues of migration and how the volume of migration has tarnished the physical structure of Gerani. The second section, ‘In the Time of Celebration’ talks about the project and its features. It takes you through the physical design of the project. Lastly, ‘In the Time Ahead’ looks at how the project could change the future of Gerani and explores the idea of the Ideal.

ONTENTS Intro du c ti on C hapter 1 - In Times of Distress 1.1 At hen s an d G er an i The Histor ic a l Tr i ang le Mi g r ati on Mig rat ion Patter ns

1.2

Mig rat ion’s Ef fe c t on G erani

G er an i G erani at t he St re el L e vel 1.3

G erani and its Bui lt For m

C hapter 2 - In Times of C el ebr ati on 2.1 G er an i’s Et hn i c C omp o siti on 2.2 S el f O rg an i z ati on i n At hen s Park at E xarchi a ‘G eraniOne’ 2.3

Festi va l s t hat Re un ite

2.4

C iti es an d C el ebr ati on

2.5

Site E xp eri ment ati on

2.6

Tr an sformati on t hroug h Festi v a l s

2.7

C hang es on t he Site

Kumbh Mel a, Indi a L a Tomat ina, Sp ain Venice C ar niva l, It a ly

Nav rat r i Eid C hines e Ne w Ye ar E aster and C hr ist mas

2.8

Site w it h out C el ebr ati on

C hapter 3 - In Times A he ad Bibl i o g r aphy I l lustr ati on s

â&#x20AC;&#x2DC;... reality and dreams move on different planes and at different scales and speeds. What we need is a place which can satisfy the dreamer, be excepted by the scientist, and someday be built by the builder, the city which will be in-place - the entopia.â&#x20AC;&#x2122; - C.A. Doxiadis, Between Dystopia and Utopia

N TR O D U C T ION

‘It is human nature to come together in times of distress and in times of celebration.’ Greece, today, is at a pivotal point in its history. It had a glorious past but its future is uncertain. In addition to the struggle to stabilize its economic position, it has to address the added pressure of illegal immigration caused by its very penetrable borders. Daily, hundreds of immigrants cross the borders from Turkey, Libya, Somalia, and other countries in distress, hoping for a more secure and promising future. Greece, usually for them, is a country of transit, through which they travel to other European countries such as Germany, France, Austria, etc. In the attempt to find a secure future and a final destination, they often halt in Greece, sometimes for years together, primarily to apply for political asylum. It is human nature to stay close to those who are familiar. It gives them a sense of security in an alien world. Thus, there has been a heavy influx of migrants in Gerani, a place in the centre of the Athens. The economic structure of the area has changed due to the ever increasing number of immigrants. Employment and income have shrunk for both the native-born and immigrant populations, while competition within and between the two has increased. This has resulted in lower wages, a contracting labour market, and fewer regularized immigrants — drawing attention to immigration as a growing threat to the cohesion of modern Greek society1. The tug-of-war that they have to play with their dreams and the harsh reality has left the immigrants in a very venerable position, especially now with the uncertainty of the economic condition of the country. This project believes that even though the country and Athens are currently in a state of distress, it contains, within itself, an immense resource - its people; natives as well as immigrants. Their strength lies in the knowledge of the cultures that they belong to, and the skills that they can develop, to bring the best part of their cultures to the forefront. This new vision of Gerani acts as a common objective to help organize and mobilize people. It delves into how community participation, often guided by a set of rules, can change the face of the once dark and unfriendly, Gerani, which in time, will become a destination for tourists all over the world, all round the year. The idea of the ideal, according to me, is when every participant takes up his responsibility, irrespective of how small it is, to achieve a common good. As the famous quote in Alexander Dumas’ The Three Musketeers goes, ‘All for One, One for All’, it is imperative that all the communities stand by each other. There is always strength in numbers. Together, they are not just one community of Gerani, Athens, but have brought out the cultural richness of their motherland and put it on a common platform for the world to witness and participate in. 1 Kasimis, Charalambos; Migration Information Source, ‘Greece: Illegal Immigraiton in the midst of Crisis’, March 2012 (Accessed on September 03, 2012), Available from : http://www.migrationinformation.org/Profiles/display.cfm?ID=884

H AP TE R 1

N T IME S OF DISTRESS

Pic.1- Kleanthes and Schubertâ&#x20AC;&#x2122;s map of Athens

Pic.2- Digram of the Historical Triangle

1.1

AT HE N S A ND GERANI

THE HISTORICAL TRIANGLE

The Ancient city of Athens was divided into two parts - 'The City' and 'The Port City of Pireous'. 'The City' of Athens consisted of the Upper City, which constituted the Acropolis, and the Lower City which comprised of the Agora. In the present times, these two form 'the Ancient City of Athens'. This symbolizes the richness of the Athenian past, its glory and its importance, which lost its importance along the way till the 1830s, when the city was revived. It then became the capital of the newly formed country, Greece. The population of the city, at the time, was 4,000, giving the architects, Kleanthes and Schaubert, ample space to design the city. Figure 1 shows the architects' vision of the centre of the city of Athens. The central part of the city was designed as a triangle. The apex, was designed as the heart of the city, where King Otto's palace was proposed to be built. This is now the 'Omonia Square'. The other nodes of the triangles are Gazi and Syntagmya (Figure 2). Over time Omonia emerged as the centre for the informal economic structure. It attracted the less privileged and uneducated. It grew as the centre for informal recruitment of employees and for the jobless (usually immigrants) to seek out potential employers. As the value of the area declined, the middle-class left the area and the stature of the area plummeted further. It became the home for the homeless and the centre for drug and sex trade. Syntagma, on the other hand, was designed as the centre for formal politics. Traditionally, it is in the nature of the Greeks to have all public buildings in one area and hence, the Athenian Public Service buildings were concentrated at Syntagma. The Parliament building, which was formerly the King's palace, too, is at Syntagma. The square, in the last few years, has seen major demonstrations and protests, owing to the worsening economic conditions in Greece1. Standing at Omonia Square, looking down Athinas Street, one gets the clear view of the majestic Acropolis. Athinas street not only divides the historical triangle in geometrical halves, but the areas constituted within the two halves are equally contradictory. One half consists of buildings of historical and financial importance, while the other half houses the immigrant population. The area enclosed by Athinas Street and Stadiou Street, is the central market of Athens. It is the historical shopping area, with wholesale suppliers of goods, dealing primarily in fabric and graphic materials, which is clearly visible in the basements of many of the malls. The Greek Stock Exchange, the National Bank of Greece and the old Parliament building, are all situated in this area. 1 Welcome to Greece, â&#x20AC;&#x2DC;Syntagma Squareâ&#x20AC;&#x2122; , Available from : http://www.car-rental-athens-airport.eu/athens/index.php/syntagma-square-athens (Accessed on Sept 02, 2012)

The area between Stadiou Street and its parallel street, Eleftheriou Venizelou, houses the National University and other highly prestigious buildings such as the National Archaeological Museum. It constitutes of wide avenues, flanked by commercial and official buildings. This street leads to Syntagma Square, and hence, to all the buildings of political importance. This area, traditionally, has been for publishers, painters, and students. It forms the centre for intellectuals and academics. On the other hand, the area to the left of Athinas street, enclosed by Peiraios Street has been the home for illegal immigrants and dark activities. It constitutes of low value residential properties, many of them belonging to Greeks who were driven out by the steady rise of immigrants and illegal activities in the area. Prostitution and drug abuse are clearly visible on the streets and it is an unsafe area for anyone to enter. Migration has always been a part of the history of Greece and Athens and has been one of the main reasons for the rapid urbanization of the country. There

Pic.3- View of the city of Athens from the Acropolis

Pic.4- View of Gerani and the Acropolis

Pic.6- View of Gerani and the city of Athens

1.2

MIGR AT IO N IN GREECE MIGRATION PATTERNS

Migration has always been a part of the history of Greece and Athens and has been one of the main reasons for the rapid urbanization of the country. There were two important waves of mass emigration that took place after the formation of the modern Greek state in the 1830s - one was spurred by the economic crisis of 1893; and the other was period following World War II which resulted in more than a million Greeks leaving the country for Western Europe, the United States, Canada and Australia. However, Greece saw a decline in the emigration and increase in immigration in the beginning of the1980s when a small number of Asians, Africans and Poles arrived and found work in construction, agriculture, and domestic services. The collapse of the Central and Eastern European regimes in 1989 transformed immigration to Greece into a massive, uncontrollable phenomenon. As a result, although Greece was at that time still one of the less-developed European Union (EU) states, in the 1990s it received the highest percentage of immigrants in relation to its labour force1. Illegal immigration into Greece has increased phenomenally over the past two decades. The main points of entry for illegal immigration include the Greek-Albanian land border, the Greek-Turkish land border2, and sea borders between Greece and Turkey. In the past three years, there has been a notable shift in illegal immigration flows from sea borders to the Greek-Turkish land border. The vast coastline, coupled with lack of infrastructure to guard the borders, and weak immigration policies, have aided this increase in illegal immigration. The immigrants hail from African countries of Libya, Somalia and Algeria; Middle Eastern countries of Palestine and Iraq; European countries of Bulgaria and Albania and Asian countries of Pakistan, Bangladesh and China. According to the 2001 censes, the total population in Greece was 10,964,020 and the number of immigrants was 796,091, i.e., 7.3% of the total population3 . This number has increased drastically since then. Due to the increase in xenophobia, many of the immigrants do not register and it is believed that the actual number of immigrants could be as high as 10% of the population. Greece, now, is considered to be the ‘Gateway to Eu1 Kasimis, Charalambos and Chryssa Kassimi; Migration Information Source, ‘Greece: A History of Migration’, June 2004 (Accessed on September 03, 2012), Available from : http://www.migrationinformation.org/Feature/display.cfm?ID=228 2 Kasimis, Charalambos; Migration Information Source, ‘Greece: Illegal Immigraiton in the midst of Crisis’, March 2012 (Accessed on July 09, 2012), Available from : http://www.migrationinformation.org/Profiles/display.cfm?ID=884 3 Mediterranean Migration Observatory, ‘Real Forigen Popultion, As Recorded in 2001 Census Greece : Significant Nationalities’ (Accessed July 09, 2012)

rope’ from where immigrants disperse into other countries with better opportunities and infrastructure like Germany and France. However, they are compelled to apply asylum in the first European country of entry under the Dublin II Regulation4 (2003) and thus, immigrants who manage to make it other countries are sent back to Greece under this Act. Greece is unable to cope with the rising number of immigrants due to its own lack of infrastructure and hence the country has become a storehouse of illegal immigrants and a hub for transit migration. ‘The burden is heavy, and even if a part of it is shared with the European Union (EU) through common policies, most of them are still in the making and fail to address the real problems. The current Greek system for the allocation of funds does not reflect the need’s real dimensions and bureaucracy does not help either. Frontex5 provides support and surveillance at the borders, yet it is questioned whether increased measures can safeguard human rights. Most people have survived long and perilous journeys, hiding in crammed trucks or crowded boats. Lacking legal ways to enter, many had to use services of smuggling networks. Once they arrive in Greece, they are systematically detained in overcrowded facilities without discrimination, up to 18 months. We try to find resources to support sanitary conditions and healthcare.’ Apostolos Veizis, Head of Programmes Support & Institutional Relations, Doctors without Borders, Athens6. The immigrants are forced to live in extreme poverty and in constant fear for their lives. Due to the current economic turmoil, they are unable to find jobs and often turn to a life of crime. Omonia Square in Athens is the informal centre for the migrants in the city. It is here that they try to network within their communities to find work and places to live while fighting the local fascist communities which are trying to get rid of the migrants and reclaim parts of the city, which are now dominated by the migrants. MIGRATION AND ITS EFFECT ON GERANI

As compared to the rest of the city, Omonia today has become a left-over ‘marginal place’, dominated by immigrants, crime and poverty7. Marginal places can be those on the periphery of cultural systems or the sites of illegal or disdained social activities; and as such, their marginal status occurs only through a complex process of cultural work and social activity. The area is avoided by the locals and not cared by the inhabitants since they assume that they’re there only for a short period of time. This has resulted in the rapid dilapidation of the social and physical fabric of Gerani. 4

Wikipedia, ‘Dublin Regulation’, (Accessed September 03, 2012)

5 Frontex is the European Union agency responsible for coordinating the Member States’actions in the implimentation of Community measures relating to the management of external borders. It was fully operational by 2005. (Reference - http://www.frontex.europa.eu/, Accessed Sept 02, 2012) 6 Asteriadi, Sofia (2011). ‘Liminal Worlds : Transit Migration in Athens’, LSE Dissertation, interviewed July 19, 2011 7

Asteriadi, Sofia (2011). ‘Liminal Worlds : Transit Migration in Athens’, LSE Dissertation

Omonia Square is where the migrants’ journey in Athens begins. They are sent there by the authorities to fend for themselves and sometimes are misguided by traffickers, making them believe that they are in Germany, while in reality they are in Greece. Faruq is one such immigrant, who has now been living in Athens for three years. He rents an apartment in Gerani with his friends and works informally in the central market, for a small textile worker. He recalls, ‘I was sleeping inside an arcade near Omonia Square, and later, under a staircase for three months; I suffered before settling properly. Now I can afford a place to live and people I work for treat me well even though I am an informal labourer; if you work hard there are opportunities. I still dream of a better life but many of my friends who moved to north Europe did not have better luck. They call me and tell me to stay and make what I can of the situation. Another friend of mine managed to reach France and after a few weeks he was brought back. It is painful to think that I have to go back to travelling this way, maybe later.’8 The migrant’s life in Athens has gradually become one of insecure permanence where he can’t decide whether this is a space of transition or a place he could settle down. The myth of an ideal destination, that accompanied him throughout his journey, has been redefined, swaying between his newly achieved and increasing sense of control and his still vivid traumatic memories of his travel to Athens9. Their life is in a constant state of ‘travelling’ without moving, which means leaving a non fixed financial footprint, remaining alert to economic opportunities and avoiding state agents, which is why their involvement with the local communities is usually minimal. ‘I cannot follow legal procedures any longer, it takes time. I never have what they ask from me, they always deny it and there is no point fighting. No, I would not go back. I left Dhaka when I was seventeen, travelled for three months, paid a lot of money for this trip and now, at least I have something. I can send money back to my family and they are proud of me. Back home I could not work. I am not a refugee but I was looking for a better life. Sometimes I also miss travelling. I would like to visit my family too, but how am I supposed to come back? I also think I could buy property here, build something stable, and even pay taxes. Well, this is not possibly either. It is Greece that loses. Don’t you see where the situation is driving us now?’, Mamon10, a Bangladeshi who has lived in Athens for more than six years. The city, for the migrants, has become a place built of danger zones, hiding corners and opportunities. Even if they want to help and contribute to the society, 8 Asteriadi, Sofia (2011). ‘Liminal Worlds : Transit Migration in Athens’, LSE Dissertation, interviewd July 26, 2011 9

Asteriadi, Sofia (2011). ‘Liminal Worlds : Transit Migration in Athens’, LSE Dissertation

10 Asteriadi, Sofia (2011). ‘Liminal Worlds : Transit Migration in Athens’, LSE Dissertation, interviewed July 14, 2011

they are unable to do so. Not only do they have to face the harsh conditions of living a day-to-day life, they also have to deal with the locals who are frustrated with this situation. They are afraid to leave their apartments at night since the attacks on the immigrants by other immigrant groups and the locals have become increasingly common. The Greeks have begun to claim public spaces in an unprecedented way. Racism, xenophobia and violent conflicts are all rising in the centre of Athens. It is not only the migrants who suffer from this, the local Greeks who had been living in this area for generations have been forced to flee due to the rising crime. ‘It is true that many local residents are frustrated with the situation. They are afraid to reach their apartments at night. The area has almost been vacated by the locals who headed towards the suburbs in the last three decades and now the situation is worsening.’ - Kostas, a Greek shop owner on Euripidou Street11. 11 Asteriadi, Sofia (2011). ‘Liminal Worlds : Transit Migration in Athens’, LSE Dissertation, interviewed July 26, 2011

PHYSICAL STRUCTURE OF GERANI

STREET LEVEL The fascist attacks, xenophobia, open drug use, the increased density of people and negligence in the upkeep of the area is clearly visible in the physical texture of the area. Greani, that was once considered an ideal place for the upper middle class to live, has now become a black hole in the centre of the city. Walking down Sofokleous street, which is one of the main streets in Gerani, this dilapidation of the area is clearly visible in the texture of the buildings, the footpath that you walk on and the overall unwelcoming feel of the place. The evidence of this difference was recorded by observing and documenting the changing textures and elevation of the buildings that line the street and the condition. The strip of images below show this change. It is clearly visible that while, at the beginning of the street, the buildings seem to be abused and there are many obstructions in the footpath, towards the end

Pic.6- The changing textures of Sofokleous street

of the street, the buildings become majestic and have traditional Greek architecture. The footpath is clean, made of better material, and is constantly maintained. This observation clearly states the lack of government and local involvement in the upkeep of the place. A lot of dark activities that happen in the corners are ignored and if the police does interfere, another dark corner is found. A lot of alleyways and buildings are closed due to this very reason. In Gerani, the green areas are scarce, and the smells in the street are overwhelming. There are not enough public toilets as the number of homeless keeps increasing. The public buildings are usually barricaded and do not help improve the conditions of the area. The combination of high deserted buildings, narrow streets and desperate people contribute to a feeling of unrest. Illegal structures in the inner courtyards, fenced arcades and inaccessible buildings add to the experience of a dead-end state. Inadequate environmental conditions such as scarce sunlight and natural ventilation on the lower floors and the use of air conditioning, aggravate the microclimate of Gerani. The area evokes a sense of a trap to both, the residents and visitors12.

POLYKATOKIA AND THE BUILT FORM OF GERANI

Polykatokia is the typical building type that dominates the city of Athens. The name Polykatokia is derived from ‘poly’ (many) + ‘katokia’ (dwelling or household), and they are the cubic white buildings that make up contemporary Athens13. The Polykatokia was a major shift in the architectural style of Greece with its unadorned facades, rectangular outlines, reinforced concrete skeletons, wide openings and flat roofs. The basic structure of a Polykatokia is given in Pic 7. The last few floors are stepped as the streets of the city are very narrow and having such tall buildings on either side of the street makes it impossible for any form of sunlight to reach the street. Hence, the point at which the floors start staggering back depends on the width of the street. The ownership structure of the Polykatokia is very unique too. The owner of every flat or piece of property in the building also owns a part of the land that the building is built on. Due to this, the land has sometimes over a hundred owners of very small pieces of land. The state of property ownership is extremely diverse. There can be over 250 owners of a single city block and it is very difficult to get the owners together14.

12 Sarcha, ‘CCR: City Common Resource Athens Gerani 2010-2012’. Available at : http://www. scribd.com/doc/97463886/CCR-Athens-booklet-EN2012-SARCHA (Accessed September 04,2012) 13 Theocharopoulou, Ionna. ‘The Housewife, the builder and the desire for a polykatokia apartment in postwar Athens’ 14 Sarcha, CCR: City Common Resource, Athens Gerani 2010-2012, Available from : http://www. scribd.com/doc/97463886/CCR-Athens-booklet-EN2012-SARCHA (Accessed September 04, 2012)

Typical Structure of a Polykatokia

Pic.7- A typical polykatokia in Athens

Streel Level The streets of Gerani are home to a number of homeless migrants and drug users. There are many criminal and illegal activities that take place here. The sanitary conditions are inadequate and the streets are not lit up in the night making it darker and a more apt place to carry out illegal activities. Ground Floor The ground floor of the buildings consist of retail establishments, service and storage centres and many empty and unused places. There are shops lined in arcades, however, many of the arcades and alleyways are blocked out and made inaccessible by grills and used as storage spaces. The shops mainly belong to the Greeks, Pakistanis and the Chinese. There is limited natural sunlight and ventilation that reach these places.

Different Ground Conditions of a Polykatokia

Middle Floors A majority of the middle floors of the buildings in Gerani consist of storage spaces that belong to the Greek or Chinese workshops and small scale manufacturing industries. Adaptable spaces in the mid floor make it apt to house a large number of Greek offices too. The spaces which are not appropriate for housing are converted into refugee and immigrant hostels. They target the new entrants and hence are

cheap and shabby. Again, there is limited sunlight and natural ventilation in this part of the buildings. Upper Floors and Rooftops The upper floors comprise of mid size flats and office spaces. From the top floors, the view of the city is exquisite. There is plenty of natural ventilation and sunlight and so are expensive. The well-to-do continue to invest in the apartments, but they are sealed off and no one really lives there, due to the hostile living conditions in the area. These flats are mainly owned by the Greeks who have had them for generations. Many of the rooftops have illegal construction, which are usually temporary in nature. There are usually balcony spaces and the adequate sunlight and natural ventilation in this part of the building.

SIGHTS FROM AROUND GERANI

TOP: ART IN ATHENS NEXT PAGE: DOORS IN ATHENS 35

H AP TE R 2

N T IME S OF CELEBRATION

2.1

G ER A N I’ S E T HN IC C O MP O SITION

Gerani is home to a multitude of ethnic communities who’ve travelled from various parts of the world. In the 1990 to 2001period of mass immigration to Greece, immigrants arrived in two waves - the first was in the early 1990s where the Albanians dominated while the second wave occurred after 1995 where the majority of the population comprised of the Balkan states, the former Soviet Union, Pakistan, Bangladesh and India15. During a research carried out by Sarcha (School of Architecture for All) in 2011, the ethnic composition of Gerani is as given in Pic 8.

Pic.8- The Ethnic Distribution of Gerani 15 Kasimis, Charalambos and Chryssa Kassimi; Migration Information Source, ‘Greece: A History of Migration’, June 2004 (Accessed on September 03, 2012), Available from : http://www.migrationinformation.org/Feature/display.cfm?ID=228

2.2

SE L F OR GANIZATION IN ATHENS

SELF ORGANIZED PARK IN EXARCHIA

Athens has a tradition of self organized groups who work together to better their community. One such example is the park that was built in Exarchia. On December6, 2008, Alexis Grigoropulous, a 15 year old student was killed by two policemen in Exarchia which initiated the 2008 Greek riots. In March 2009, an abandoned parking area in Exarchia, just 50 m from the spot where Alexis Grigoropulous was killed, was occupied by the locals, anarchists, left and utopian groups under the idea of ‘Lets Take Life Back in Our Hands’. The area had been a parking lot for almost 15 years and the government failed to turn it into a park as originally promised. Over a thousand people got together in March 2009 to convert the parking lot into a garden within 12 hours. The park consists of green areas, benches, a small play areas for children, an area for theatre and musical performances, etc. The locals are incharge of the security of the park as well. They have organized rotating shifts to maintain the security of the area16. This park was the reflection of the discontent of the locals with the government and the will that the people have to transform their own lives. The park is still in use today.

Pic.9- The Park at Exarchia 16 Void Network, (March 27, 2009), ‘Self Organized Occupied New Created Park in Exarchia Area - Athens’, Available from : http://voidnetwork.blogspot.co.uk/2009/03/self-organized-new-created-park-in.html, (Accessed September 04, 2012)

‘GERANIONE’

Inspired by the tradition of self organized groups in Athens today, the inhabitants of Gerani, with the help pf a local NGO, started organizing themselves into a community network under the name of ‘GeraniOne’. Setup GeraniOne is divided into five subgroups based on the ethnicities prevalent in Gerani. They are the Greeks, Chinese, Asians, Africans and Europeans. The reason for dividing them in these five basic groups is that these groups already have established networks within the site and in the surrounding areas. The longer they’ve stayed in Gerani, the more responsibilities they will have in GeraniOne. The new comers find it easier to relate and talk to people who belong to their own ethnicity and region and this will make organizing the people easier. Functions The functions of GeraniOne is as follows 1. Registry - There is a need to know exactly how many people there are who want to avail services of GerniOne. So it is essential that all of them register themselves. The numbers, the ethnicity and the basic information given to GeraniOne can be used as a base for creating facilities for the members. The Registry is responsible for registering the new entrants and existing migrants without which the migrants cannot avail the facilities offered by GeraniOne. 2. Medical - One of the most important requirements is medical help. As the migrants have no identification, they cannot avail medical help in government hospitals, where a lot of questions will be asked for which they have no answers. Moreover they will be unwilling to approach unknown people in an alien land. Small-scale medical centres and rehabilitation centres are set up for the people residing in Gerani. Community focus and self help groups are organized for them to share their problems. People who have been in the country for long will understand their problems, and those who have gone through the same problems they are facing, will guide them to find solutions. 3. Employment - Migrants have some skill but do not know how and who to approach for work. The registry recognizes the skill pool of their respective community and can organize employment opportunities across the community network. This will encourage cross community interaction and support. Nearly one half of the migrants have secondary education (including technical-skill schools) and one third have aquired primary education. Immigrants are almost exclusively (90 percent) engaged in wage work and, to a much lesser extent, are self-employed (6.5 percent). Most of the jobs are non-skilled, manual work well

below the immigrants’ level of education and qualifications17. Most of the immigrants are males between the ages of 19-30, who can be trained to aquire a particular skill and thereafter train other too. This is one of the major roles of GeraniOne - to train and employ the people accordingly. 4. Housing - The union will recognize opportunities for housing and use the skill set available to them, among the people themselves, to make these places habitable. The owners of the abandoned buildings will be given incentive to rent out their spaces for the inhabitants and thus will become a part of the process of regeneration of Gerani.

17 Kasimis, Charalambos and Chryssa Kassimi; Migration Information Source, ‘Greece: A History of Migration’, June 2004 (Accessed on September 03, 2012), Available from : http://www.migrationinformation.org/Feature/display.cfm?ID=228

2.3

FE S TIVA L S T HAT R E U N IT E

Due to the ethnic diversity, Geraniâ&#x20AC;&#x2122;s religious diversity, too has expanded phenomenally. New religious spaces emerge in the fabric of the site as the structure of the society transforms. Greek Orthodox church has been traditionally prevalent in the area and there are small churches that provide evidence to that fact. The 2001 census states that 98% of the population in Greece is Greek Orthodox18. However, It has been noted in the past two decades, as immigration has increased, many informal places of worship have been added to the site; off this the most obvious once are the mosques. Greece has a very large number of Muslim population. According to the 1991 census, the population of Muslims in the country numbered at 97,604, which was .91% of the population19, and 1.3% according to the 2001 census20, while the immigrant Muslim population is estimated between 200,000 to 300,00021. Deriving from the ethnic map of Gerani, the site can be divided into four major religious groups - Greek Orthodox, Buddhist/ Taoist, Muslims, and Hindus.

With these diverse religious affiliations, there is bound to be inter-religious

18 CIA, The World Factbook, August 24, 2012, Available from : https://www.cia.gov/library/publications/the-world-factbook/geos/gr.html, (Accessed Septemeber 03, 2012) 19 Ministry of Forigen Services Information, Muslim Minority Thrakis, Available at : http://www. hri.org/MFA/foreign/musmingr.htm (Accessed Septmeber 03,2012) 20 U.S. Department of State, Greece, Available at: http://www.state.gov/j/drl/rls/irf/2006/71383. htm, (Accessed September 03, 2012) 21 CIA, The World Factbook, August 24, 2012, Available at : https://www.cia.gov/library/publications/the-world-factbook/geos/gr.html, (Accessed Septemeber 03, 2012)

conflicts. Conflicts will also be about space, proprietorship, work, money and rights. It will be necessary to inculcate into the new immigrants the need to understand that every group has its own beliefs and to accept that there will be differences. This counselling is imperative and needs to be taken up by GeraniOne. Conflict resolution group - compromising of all major ethnic groups - should be constituted and grievances should be put to them. This will be a non-judicial conflict resolution mechanism which will look into small (petty) problems, which if not addressed in time and nipped in the bud, could become more serious. Each religious group has various festivals that they celebrate throughout the year. Collectively, every month will have some celebration - sometimes more than one. This, in turn means that there will be some celebration on (or preparation for) at any given time. If we look at celebrations as activities, there will be a lot of work to be done and thus an employment for a lot of people. The basic need of the people living in Gerani is to earn money. Money, in turn, will help them to lead a decent life. The celebration of festivals - of any group - should be such that all groups take part in it in some form or another. This could be as procuring material required for the ceremonies, making banners, putting up food stalls, managing flow of people, etc. This will make everyone a part of the celebration and also give them a chance to increase their income. This is also a great opportunity to showcase ones talents - which could lead to an income generating activity.

This is the basic underlying premise of the project â&#x20AC;&#x2DC;Festivals that Reunite.â&#x20AC;&#x2122;

2.4

C IITIE S A N D C E L E B R AT IO N

This section contains three precedent studies of major festivals celebrated around the world in with the festivals are the cause for the transformation of the city. 1. Kumbh Mela, India 2. La Tomatina, Spain 3. Venice Carnival, Italy

KUMBH MELA, INDIA

Kumbh Mela is a mass Hindu pilgrimage for which Hindus gather along the banks of the river Ganga and Godavari, the holy rivers of the Hindus, where they bathe for the purification of their sins. The Kumbh Mela is held every twelve years in the cities of Allahabad, Haridwar, Ujjain and Nasik, while the intermediate Kumbh Mela or the Ardh (half ) Mela is held every six years at Haridwar and Allahabad. It is not only the Shadhus (saints) who take part in the Mela but it also a pilgrimage for all Hindus. People plan for a visit months, sometimes years, in advance. The most important ritual of the mela is the ritual of bathing in the river. It is believed that the mela is held on such an auspicious date that they are freed from their past sins simply by bathing and thus become eligible for liberation from the cycle of birth and death. Other activities include religious discussions, devotional singing, mass feeding of holy men and women and the poor, religious assemblies where doctrines are debated and standardized. The Kumbh Mela, especially the Maha Mela, which is held every 144 years, is the most auspicious and sacred of Hindu pilgrimages. In 2001, the Maha Kumbh Mela drew an estimated 70 million people over a span of 44 days making it the largest single gathering of people in recorded history22.

Pic. 10- Devotees congregate for the festival in millions 22 Kumbh! â&#x20AC;&#x2DC;Rituals of Kumbhâ&#x20AC;&#x2122;, Available at : http://kumbh.org/content/rituals-kumbh-0, (Accessed Septemeber 04, 2012)

Pic.11- The holy bath ritual to wash away sins. Pic.12 (below)- Sadhus at the mela

LA TOMATINA, BUNOL, SPAIN

La Tomitina is a festival held every year in the small town of Bunol in Spain in which the participants are involved in a tomato fight and is held purely for fun. The origin of this festival is relatively unknown but theories go back to the mid 1940s. The festival is held on the last Wednesday of August, during a week of festivities in Bunol that include music, dancing fireworks and a paella cooking contest23. The festival gained popularity and thus so did the town of Bunol. Bunol has a population of 10,000 but during the festival in 2012 it is estimated that over 40,000 people participated in the festival24. Bunol is a typical European city with narrow streets and white building facades. It is imperative that, as a part of the preparation for the festival, shops are boarded up and the buildings are covered in plastic so that the tomatoes do not damage the texture of the buildings. The tomatoes for the festival come from Extremadura where they are less expensive and grown specifically for the festival since they are of inferior taste. The tomato fight lasts for about an hour after which fire trucks and the locals hose down the streets and the participants to remove the tomato pulp. After the cleaning, the village and cobble stone are pristine due to the acidity of the tomato disinfecting and thoroughly cleaning the surfaces25.

Pic.13- The narrow streets of Bunol 23 WorldNomads.com, ‘Inside World Festivals : La Tomatina’, April 27, 2010, Available at : http:// journals.worldnomads.com/worldfestivals/story/57110/Spain/Inside-World-Festivals-La-Tomatina, (Accessed on September 04, 2012) 24 Wot’s Happening, ‘An estimated 40,000 people take part in annual La Tomatina festival in Spain – Picture of the day’, August 30, 2012, (Accessed on September 04, 2012) 25 First Festival Travel, Available at : http://www.firstfestivaltravel.com/Pamplona-Tours, (Accessed on September 04, 2012)

Pic.14- Preparing the streets before the festival by covering the facades with plastic Pic.15 (below)- The occupied streets of Bunol for the festival

VENICE CARNIVAL, VENICE, ITALY

The Carnival is an annual festival held in Venice that ends with Lent, forty days before Easter. It is said to have originated from am important victory of the ‘Republica della Serenissima’ in the war against Ulrico in 1162. People gathered in San Marco Square to celebrate the victory by dancing and merrymaking. Venice has always had a multicultural character and hence the reunions in the town square became more and more elaborate and exciting26. However, this festival declined in the 18th century. Very recently, in 1979, the Italian government decided to bring back the history and culture of Venice. Today, this festival had become a very important attraction in Venice and nearly three million people visit the event every year27. San Marco square has traditionally been the centre for celebration on the city of Venice. This is due to the fact that it is the only big open space in Venice, that the narrow streets of the city and canals open up into. Masks have always been a very important part of the history of Venice. Maskmakers have traditionally enjoyed a special social position and it is one of the most important souvenirs sold in Venice.

Pic.16- San Marco Square during the carnival festivities

26 ‘Carnival History’, Available at : http://www.delpiano.com/carnival/html/history.html, (Accessessed on September 04, 2012) 27 Ldm News, ‘Venice Carnival’, Available at : http://www.ldmnews.it/?p=727, (Accessed on September 04, 2012)

Pic.17- San Marco Square Pic.18 (below)- The Venetian masks - a very important element of the festival.

2.5

EX P ER IM EN T S ON T H E SIT E

During the development of the design, there were certain elements and techniques that were identified that formed the basis for the transformations that took place on the site. The basic idea of the transformation was to use the unused and abandoned spaces for constructive purposes.

a. ELEMENTS AND TEXTURES

During the site study of Gerani, I found some elements that stood out that were very specific to Gerani. Earlier in the report, I wrote of the variying textures of Sofokleous street (pg. 20). Using that as my base line, I started experimenting with elements like the antique doors on the site, the abandoned and inaccessable alleyways, and the footpath. I used these images as the starting point and sought out to understand how these spaces could be transformed. Pic.19 on the facing page shows the end result of my experimentation. It shows what I envision my end result to be while keeping the essence of the elements true to Gerani. Doors The doors and entrance ways that I found in Gerani spoke of the rich past of the area. The heavy wooden doors and the ornate balcony railings are evidence of the upper middle class Greeks who lived in this area before it got taken over by the immigrant population. I believe that it would be nice to keep true to these historical elements of the site while it leads to new, unexpected, spaces behind it. Alleyways The blocked out alleyways were one of the most important features that I wish to address in the design of the project. These alleyways can become routes to connect spaces within the site and open up the interstitial spaces within the centre of the blocks. Currently, there is no sunlight that reaches the ground floors. With the opening up of alleyways on both sides, natural light would filter in, making the centre of the blocks more accessible and friendly. Footpath Currently the footpath in Gerani is extremely user unfriendly, with the cracked tiles and basement entrances that pop up suddenly. Quite often, a lot of material from the shops that line the streets spills out and makes it harder to navigate. I envisage the footpaths to be cleared up and new tiles to be added. This transformation is quick and easy and really transforms the feel of the place. More mobility on the footpath makes the area more accessible to people.

Pic.19 (facing page)- The initial experiments to understand the end point of the elements

b. SMALL SCALE SELF ORGANIZED INTERVENTIONS

Gerani is an area with a lot of potential for small scale interventions which can change the feel of the area. Some of the interventions that can be easily achieved are explored in this section.

CHINESE TEA GARDEN

Pic.20- The Chinese bag shop that is present currently on the site

Pic.21- Transformation of the bag shop to the Chinese Tea Garden

OPENING UP OF ALLEYWAYS OF ABANDONED BUILDINGS

Pic.22- Transformation of the abandoned building to open up spaces on the site

The interventions aim to achive the following

- Opening up dark alleys and making them approachable - Organizing community and individually achieved renovation projects - Arresting decay of buildings by reusing them - Involve the Greek owners and to develop a well round community structure

THUS DERIVED TOOLS FOR RECOVERY

The experiments led to the identification of a series of elements that form the journey through Gerani. These elements helped formulate a structured path through the site to extract the best the site has to offer. The elements are lined with a series of programs, events and spectacles. a. Programs... ...which are formal activities assigned to the interventions or spaces. The scale is defined by the program and flexibility is minimum. b. Events... ...which take place in places which do not have formal activities assigned to them. They can be impromptu theatre productions, street plays, musical events, etc. Their scale is left to the actor and restricted by the enclosure of the space.

c.Spectacles... ...are those which take place on the largest scale. They are usually organized, however, in times of demonstration, the spectacle becomes impromptu and there is no limit to the number of participants.

ELEMENTS THAT FORM THE JOURNEY

The elements that form the journey are: a. The Built Spaces There are several abandoned buildings in Gerani. The structural integrity of these abandoned buildings was analyzed and modified to match the program. This created a route for movement of people through the centre of the blocks of Gerani. Not all buildings are used in its entirety; the roof tops of some of the buildings was used to create festival spaces, while alleys were opened up on the ground floor of some of the buildings so as to create a passage through the buildings opening up the centre of the blocks. The built spaces provide an important hub for activities on the site such as market spaces, exhibition spaces, workshops, spaces for workshops, vocational training, etc. b. The Interstitial Spaces According to me, the interstitial spaces were the most important spaces and the most important element that strung the project together. I consider this these spaces as the â&#x20AC;&#x2DC;connectorsâ&#x20AC;&#x2122;. Opening up the alleyways to connect the centre of the blocks opened up the centre of the blocks to be used as public spaces within the blocks of Gerani, and made it more accessible from the streets. These in-between spaces are sometimes big spaces for large scale events, or small cosy places that can take shape as visualized by the user. These small spaces can be used as the staging areas for the bigger events or programs that are scheduled to happen in the large public areas. For exam[ple, if there is a performance in a large public area, the spaces adjoining it could be used as a pop up stall to sell refreshments, green rooms for the artists, or seating area for the audience. These spaces encourage small scale social interactions as well. During a procession or an event, these spaces could lead the actor or the participant out of the central area to another visual plane where he can become the audience and view the event from a different plane; and come back to be the actor or participant if he wishes. These spaces will give the flexibility of the role of a user

and flexibility of the space. These spaces will not remain as ugly left over spaces but will be used to aid the areas of the main event. Different nodes can be activated at different times of the day and different times of the year.

c. Public Spaces.

The public spaces are the open spaces where the main events take place. They will be activated on a large scale only during large scale celebrations. On a regular days they will be open to public to use as they please. These are the spaces where events turn into spectacles.

RITUALS

Rituals are very important to any celebration or any form of movement. It gives a direction and a purpose. The ‘ritual’ is a variable to the event and to the particpant. It is defined with respect to the event that takes place at that point of time; and it also depends on whether the subject is a participant or the audience. It is primarily a route that one takes with, usually, with a particular destination and this defines the spaces that one is lead into and hence the programmes, events and spactle that he witnesses. Hoever, the ‘ritual’ is very easily subject to change changing the experience with every movement through the site. For example, during Ramadan, the rituals for the Muslims would include worshipping, fasting, breaking the fast at dusk and having a family meal and/or go to the street market in the evening specially put out for Ramadan. In such a festival, a Hindu is the audience. His ritual during the evenings of Ramadan is perhaps just to venture out for a few hours in the evening to enjoy the Ramadan street food. Rituals are subject to change during large scale processions which would incllude meeting with family or friends who accompany you through the journey,

2.5

T R A N SF O RM ING GERANI THROUGH FESTIVALS

GERANI AND ITS LOCATION

As a location for major events in the city, there couldnâ&#x20AC;&#x2122;t be a better location than Gerani in Athens. The site is located in the centre of the city. It is at the apex of the historical triangle and is considered a landmark in the city. It is well connected in terms public transport and other roadways. Omonia Square, which is to the north of the site, is easily accessible by the Athens metro. Two of the three metro lines go past the square, of which one of the lines goes all the way to the airport. It is a hub for major bus connections as well and thus there are various bus stops all around the site. The diagram on the opposing page shows the transport links that connect the site to the rest of the city. Since the festivals attract a large number of pedestrian population, a number of walkways have been added to make the site more accessible from across the main road.

january g re e k - c h r i s t a i n

jan 6 - the epiphany carnival pongal

february

carnival spring new year lantern bir thday of prophet muhammad maha shivratri

march chinese

feast of annunciation azure dragon holi hindi new year ugadi

april

easter feast of st. george shangsi quin ming bengali new year

muslim

may

day of the holy spirit

june

day of the holy spirit

july hindu

beginning of ramadan guru purnima nag panchmi

august

day of assumption of virgin mar y double seventh ghost end of ramadan eid-ul fitr raksha bandhan onam krishna janmashtami

september mid autumn ganesh chatuthi

october mid autumn double ninth waqf al kadr - hajj eid-al-adha navratri durga puja dussera lakshmi puja

november islamic new year day of ashura diwali kar wa chauth dhan teras

december christmas winter

Timeline of all festivals for the four relegious groups

C EL E B R AT IN G F E S T IVA L S

NAV R ATR I

‘Good over Evil’

Navratri is one of the most important festivals celebrated by the Hindus. It is a festival dedicated to the worship of the Hindu deity ‘Shakti’. The word Navratri literally means nine nights. It is a celebration that is spread over nine nights of worshipping and the tenth day is called Vijaydashmi or Dussera. Time - Late October Festival Period - 10 days

Days 1,2,3

Days 4,5,6

Days 7,8,9

Day 10 - Dussra

Final Route

R AM A D A N | E ID

â&#x20AC;&#x2DC;Month of Cleansingâ&#x20AC;&#x2122;

Ramadan is the month in which the Muslims believe that the Quran was relealed. It is a month of fasting and cleansing. The festival is about Fasting - Praying - Charity - Celebration. Iftar is the evening meal when Muslims break their fast during Ramadan. It is one of the religious observances of Ramadan and is often done as a community, with people gathering to break their fast together, after Maghrib (sunset) time. Eid marks the end of the month of fasting. Time - Ninth month of the Islamic calender Festival Period - 30 days of fasting; 3 days of Eid

Ramadan Night Route

Holy Night Route

Pre Eid Route

Eid

Final Route

CH I N E S E N EW Y E A R

â&#x20AC;&#x2DC;New Beginningsâ&#x20AC;&#x2122;

The Chinese New Year marks the beginning of the new year in the Chinese calender. It is the most important of the Chinese festivals, even though it is not a religious festival. This is the time when the Chinese meet and greet family. Time - February Festival Period - 15 days

Pre New Year - Chinese Markets

Day 1

Weekend Celebration of Chinese Culture

Day 15 - Lantern Festival

Final Route

RO U TE S O F T H E F E S T IVA L S O N TH E S ITE

midnight lighting of candle

pre easter markets open space for celebration, fireworks and lantern festival

route to follow the lion and

pre chinese new year markets

open space for prayer gathering

meat market during bakrid (goat sacrifice)

pre ramadan, eid markets

final celebration

food etc

worsh

easter

easter market

d dragon dance

hipping

chinese new year

chinese market and oter funsctions

dusk to dawn food markets

activities on the street, lion and dragon dance

ramadan eid other ramadan markets

dusk to dawn food markets

theatre

shopping

navratri

worshipping

activity points primar y route secondar y route

N AV R ATR I - P L A N

Plan showing the route of Navratri The following pages show the section through the celebratory route of the festival higlighting its important features.

NAVRATRI - SE C TI ON 75

NAVRATRI - SECTION C ON TD

NAVRATRI - SECTION CON TD

EID SECTION - pr aye r c ongre g a t io n

83 EID SE C TI ON

85 CHINESE NEW YEAR SEC TI ON

D ETA IL S O F T H E I N TE RV E N T ION S 2.5

street market open throughout the year but theme chages accroding to the festival

soup kitchen this is the only large scale open space on the site. it is the space for large scale congregations and the theme and feel of the space changes as per the festival or event hosted there.

water pool it is a permanent change in the site but has a significance in the festivals. eg. it is used as a place for idol immersion in hindu festivals; place for ablution before prayers during ramadan.

str ucture for goat sacrifice used once a year during Bakrid. temporar y food stalls which are festival specific.

building these pla of semi p nent natu they are specific

tops aces are permaure event

temporar y changes

from worship space to a space that can be used during smaller scaled activies

theatre

shopping area open throughout the year

internal changes in building and changes as per festival

permanent building modifications

pedestrian streets

added pedestrian crossing permanent changes temporar y changes pedestrian streets

The permanent and temporary changes on the site are designed to be simple and are quick fix solutions that leave a lasting impression on the site. These interventions employ skills that the residents or the participants of GeraniOne find easy to inculcate and materials that are available on the site. For example, the block in the centre of the site, as shown in the figure below, currently has two illegal buildings. These buildings are brought down so as to create a celebration or an open space in the centre of the block. Further, to make the centre of the block accessible from the main road, the blocked alleyways have been opened up. This will not only give the place an open area for free movement but also enough natural light and ventilation.

Pic.23- Condition after the illegal buildings were brought down - central event space

Pic.24 - Condition after the illegal buildings were brought down - central event space

Pic.25 - Current condition on the site and interventions proposed

Pic.26- Amphitheatre and market space after propposed interventions

SOUP KITCHEN

The southern side of the site houses a soup kitchen which provides refuge for the less fortunate. The soup kitchen is provided by the church and the municipality and it is estimated that around 5,000 people come there twice a day from all areas of Athens to get two free meals a day28. In the course of the project, this space becomes very important since it is the only place on the site which consists of such a large open area. All the public gatherings and centre for celebration are scheduled to take place here.

Pic.27 - The current condition of the site of the soup kitchen

28 Sarcha, CCR: City Common Resource, Athens Gerani 2010-2012, Available from : http://www. scribd.com/doc/97463886/CCR-Athens-booklet-EN2012-SARCHA (Accessed September 04, 2012)

Pic.28 - Interventions proposed on the site

Pic.29- The site during time of celebration

2.6

T H E S IT E ON A N OR D IN A RY DAY

The open space created at Gerani for the celebrations is a welcome change. But what happens to this place when there is no festival or preparation for the same? We already know that the area is densely populated with people crowded into small spaces, which they call home. These open spaces can be the lifeline for people of all ages to get out of their cramped houses and have a breather. There are many ways that these spaces can be used. For very young children There will be a space demarcated to be used by very young children to play. With cramped houses they have no place to run and play in their houses and this could be ideal for them. This will also be a meeting ground for mothers and social networking, irrespective of their backgrounds or ethnicity. For young children Again, a place to play and use all the pent up energy. They will learn to mingle with children of diverse cultures. There could also be some organised teaching of games. The space can also be used to expose the children to different things, e.g., someone could be roped in to give a lecture on mountain climbing or some kind of craft, etc. These children could also be encouraged to help each other out with their school work as most of them are from different backgrounds and would find schooling in Athens difficult to comprehend. They also need to get out of their shell and learn to mingle with other people to survive in this new land - the space gives them the opportunity to do so. For young adults It has been observed that the migrants are usually in their teens or are young adults when they first arrive in the country. They have dreams but find themselves in an alien land, with diverse set of people and, most of the times, no direction of what to do next. The open spaces are where they will meet the people who have come in before them and can help them with information needed to take informed choices. Some people, who have experience with the government, the businesses, the requirements to get a job, etc., could set up informal sessions/meetings where the newcomers could ask questions and advice could be given to them. Social interaction among the people will help them to find solution to their questions. For the elderly As in case of children, the elders are usually cooped up in their houses. This open space gives them an escape out of the cramped homes and an opportunity to mingle with people.

Business opportunity One part of the space can be used as a bazaar. There will be people who have small businesses going on in their homes which they could sell in the open area, e.g., homemade cookies, chocolates, jams and preserves, etc. Small eating outlets, vegetables and spices to cater for the different ethnic communities in the area, handicrafts, flowers, etc., could be sold here. This market could be open only some days of the week so that the whole are is not taken up by only this activity. During the festivals, this market will cater to the needs of the festival. Exhibition area This can also be used as an exhibition area. Stalls could be put up and the exhibition could be advertised so that people for not only Gerani but also outside can come to see it. Plays can be staged which could also be an outlet to talents of the people living there. This could also be an income generating activity. With activities always on in the area, the place will attract not only the people living there but also become a tourist attraction of Athens. This will help in two ways, one will be the increase in the income of the people of Gerani and the second will be the acceptance of the migrants into the mainstream of the city, irrespective of their origins.

H AP TE R 3

N T IME S A HEAD

IN SEARCH OF THE IDEAL

Doxiadus wrote in Between Dystopia and Utopia, about how we try to ameliorate cities by adding new buildings and the modern highways only for them to become hostile. Instead of turning them into good places, we turn them into bad places- dystopias. He wrote ‘.. reality and dreams move on different planes and at different scales and speeds. What we need is a place where the dream can meet with the reality, the place which can satisfy the dreamer, be accepted by the scientist, and someday be built by the builder, the city which will be in-place - entopia.29’ He calls entopias as places halfway in between dreams and plans30. According to me, perhaps Utopia or the ideal city is misconstrued primarily as the built environment, however, we have to remember that it is human nature to adapt to the environment that he finds himself in. The ideal city is not the built environment entirely. It does aid the human adaptation to the place, but it is usually the interaction that the built environment shares with the people and vice versa that makes it successful. In an age where cities are growing rapidly and dynamically, this human- built interaction has become more important than ever before. As cities grow and technology advances, the world becomes smaller and better connected. This, in turn, leads to a complex social environment that is created in cities as no one would have imagined even a few decades ago. Multiculturalism has taken the forefront and the world is competing on a similar platform. Cities have become extremely diverse and also dependent on the presence of the foreign. It gives rise to a multitude of ideas, cultures and a beautiful complexity to create a modern, innovative and an enticing city. This complexity is, however, extremely delicate and it is important to be aware of one another’s culture. It is imperative to be tolerant so as to keep this delicate balance and that comes from positive interactions and educating the other, and most importantly, oneself about the nuances of one’s culture. The people make the city and thus, the freedom and acceptance of a city is merely due to its people who respect that freedom and accept each other’s differences. ‘Festivals that Reunite’ is about accepting this diversity and not imposing one’s culture on the others. It is aimed at bringing the best part of one’s culture to the forefront for the world to enjoy and learn from. In a world where differences are many, this is perhaps a Utopian idea to understand the strengths of a city and its people and utilize that strength. The immigrants in Gerani are the biggest resource that the place has. The power that they have in transforming the place and thus, Athens itself, is extraordinary! The changes that they bring about in the place is not static, it keeps changing and modifying festival after festival, year after year. The spaces expand in stature during a large scale event and become more personal in the absence of an event. It is for the people to use these spaces to their liking. 29

Doxiadis, C.A., (1968), Between Dystopia and Utopia, The Trinity College Press. Pg xix

Doxiadis, C.A., (1968), Between Dystopia and Utopia, The Trinity College Press. Pg 50

100

This is a dream that can become a reality. A will to see positive changes, a little effort from the communities of Gerani and the local authorities, can transform the area into a place with amalgamation of cultures even while retaining the original individual cultural values. It will be a place to visit, study and appreciate the diversity of cultures and a positive story for Gerani, Athens and Greece to tell on a global stage.

101

BIBLIOGRAPHY

Bernard Tschumi, Event Cities

Guy Debord, The Society of Spectacle

C.A. Doxiadus, Between Dystopia and Utopia

Bernard Tschumi, Event Cities 2

C.A. Doxiadus, Architecture and Space in Ancient Greece

John Gill, Athens

Bernard Tchumi, Architecture in/of Motion

David Harvey, Rebel Cities

102

LIST OF ILLUSTRATIONS AND SOURCES

Pic.1 - Kleanthes and Schubertâ&#x20AC;&#x2122;s Map of Athens Source: http://www.skyscrapercity.com/showthread.php?t=672156&page=2 Accessed: September 02, 2012 Pic.10 - Devotees Congregate for Festival in Millions Source: http://www.meriyatrra.com/travel-places/kumbh-mela_1.htm Accessed: September 04, 2012 Pic.11 - Holy bath ritual Source: http://www.ninatikari.com/#/india/kumbh-mela-2010/India_ Kumbh_1335_1 Accessed: September 04, 2012 Pic.12 - Sadhus at Mela Source: http://www.ninatikari.com/#/india/kumbh-mela-2010/India_ Kumbh_1241_1 Accessed: September 04, 2012 Pic.13 - Narrow Streets of Bunol Source: http://beachleygperiod.wikispaces.com/La+Tomatina Accessed: September 04, 2012 Pic.14 - Preparation of Street Source: http://geoffs-eurotrip.blogspot.co.uk/2010/10/la-tomatina.html Accessed: September 04, 2012 Pic.15 - Occupied Streets of Bunol Source: http://en.wikipedia.org/wiki/File:Tomatina_2006.jpg Accessed: September 04, 2012 Pic.16 - San Marco Square Source: http://www.delpiano.com/carnival/php/venice_carnival_photo_ san_marco.php Accessed: September 04, 2012 Pic.17 - San Marco Square Source: http://www.latinabroad.com/2011/09/ Accessed: September 04, 2012 Pic.18 - Venetian Masks Source: http://www.delpiano.com/carnival/php/venice_carnival_photo_ masks1.php Accessed: September 04, 2012

103

104