Searching for Gandhian Values in Modern Architecture of India by Roma Reema

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Searching Gandhian Values in Modern Architecture of Ahmedabad ROMA MUKESH PATADIA GUIDED BY SUPRIYA PAL CEPT UNIVERSITY, FACULTY OF DESIGN, AHMEDABAD 0

AKNOLEDGEMENT

The completion of this thesis could not have been possible without participation of so many people. Here, I would like to take an opportunity to appreciate their contribution. However, I would like to express my indebtedness particularly to the followingâ&#x20AC;Ś

Firstly, and most importantly I would like to thank Supriya Pal, my thesis guide, for introducing me to this thesis topic, for her time, patience and involvement. For encouraging me to look into various topics of my interest until I finalized upon this one. Her inputs and insights have been instrumental throughout the process while developing an understanding of the topic.

To my family for their support and patience, though thick and thin, specially throughout my time at the CEPT University. I am grateful for being blessed with such a family.

A big thankyou to Shubha Raje, Riyaz Tayyibji, Chayya sir, Yatin Pandya sir, Kireet Patel, Dr Bimal Patel, Kalpesh Patel who indulged in discussions over the topic and played a role in directing the thesis topic.

I would like to thank Francis Parmar for his assistance during site visit to Newman Hall. To my sister, mom and dad for being constant support systems throughout the thesis. Also, to Tapasvi for being empathetic and motivating. To the entire UI__14 batch for being fun batch mates. Last but not the least, Krisdnadas Rao, Librarian and Library staff for generous help finally to the school for providing an ideal atmosphere over the years.

INDEX INTRODUCTION………………………………………………………………………5 Preface Proposal

1.UNDERSTANDING GANDHI………………………………………………………4 1.1.Gandhi – A social reformer 1.2.Gandhi’s Vows – committing to Values 1.3.Gandhi’s Vows – For Social Reformation 1.4.Gandhi’s Political Vows 1.5.Gandhi’s views on human relationship with environment 1.6.Gandhi’s influence in Ahmedabad 1.6.1.Why did he choose Ahmedabad? 1.6.2.Influence on events, people and places

2.GANDHI’S VIEWS ON MODERNITY AND ARCHITECTURE………26 2.1.Gandhi’s notion of Modernity 2.1.1.Gandhi – A Modern Individual 2.1.2. Defining a Modern Individual

2.2.Gandhi’s association with Architecture 2.2.1.Gandhi’s association with architecture -Modernity in Gandhi’s ashram 2.2.2.Gandhi’s Association with Spatial Qualities -Spatial Qualities at Gandhi Ashram – Modern Institute -Spatial Qualities at Gandhi’s Modern Residence 2.2.3.Gandhi’s association with Materials -Materials used in Gandhi’s buildings

3.INTERPRETATION OF VALUES IN ARCHITECTURE……………………40 3.1.What is ‘Values in Architecture’. 3.2.Values of Individuals translated in Architecture 3.2.1.Adolf Hitler 3.2.2.Rabindranath Tagore 3.2.3.Mahatma Gandhi

MODERNISM IN INDIA……………………….………………………………..…50 4.1.Characteristics of Modernism 4.2.Modernism in India 4.3.Modernism in Ahmedabad

5.CASE STUDY ……………………………………………………………………….…57 5.1.Case Study selection criteria 5.2.Framework 5.2.1. Laurie Baker’s translation of Gandhian Values into Architecture 5.2.2.Spatial Quality in Gandhi’s Ashram 5.3.Case Study analysis 5.3.1.CEPT University 5.3.2.Gandhi Smarak Sangrahalaya 5.3.3.Newman Hall

8.CONCLUSION……………………………………………………………………92

PREFACE What makes a design, seminal? In a lecture, by the photographer John Gollings “Given a chance, I would like to click more pictures of seminal works by the young architects”, answered him, to the question ‘What are your aspirations?’. What makes design, seminal? The question persisted since then. Now, this has to be my thesis question! I believed. However, after a month of looking into it, and with my guide’s help, I realized that the question was very wide and needed to be narrowed down. Hence here’s the journey of transition from ‘What makes design, seminal? To ‘Searching for Gandhi in Modern Architecture of Ahmedabad’. Back in Paleolithic era, man lived in open, being hunters, fighting and hunting for daily survival, effectively living in fear of being hunted, every day. One day, someone had a radical idea of arranging stones neatly in a cylindrical form, put the roof and live inside. That was beginning for human civilization. Series of such radical new idea from one stage of development into the next brings paradigm shifts. (Passes, 2015) 1. The mention of a similar phenomenon is in the Native American mythology, where the individual who trigger these radical shifts is called a Trickster. “The great Spirit speaks to Coyote (trickster) about the coming of human beings: The New People will not know anything when they come, not how to dress, how to shoot an arrow. You will show them how to do all the things. And put the buffalo out for them and show them how to catch salmon” 2 (Hyde, 2017). Tricksters are regularly honored as the creators of culture. They belong to another world and are disruptive (for good or bad) forces. Hence, what could possibly mean Trickster in Design? Dikova, in his research paper states, “Architecture in the information age becomes a mixture of spatial and temporal processes that are directly linked to changes in science, technology and culture.” However, zooming out, there are various factors that lead to shifts in Design field. Sources 1.Passes, C. (2015, January 29). Design Thinking |TEDxUniversityOfNicosia. Retrieved http://www.youtube.com/watch?v=aBaiYdlGW_k

Architecture from

2. Hyde, L. (2017). Trickster Makes This World- Mischief, Myth and Art. United States, Newyork: Farrar, Straus and Giroux

Material Innovation (Evolution of Material Science)

Causes for Design Paradigm shift

Factors that trigger design evolution

Technical Innovation (Manufacturing process, Conceptualizing tools and Interface modes)

Design Ideologies (Individual and Institutions)

Commercial Enterprise

Factors that

promote and accelerate design growth

Political Favourism

Trading (Globalization)

Factors that demand design innovation and intervention.

Environmental Concern

Social Change

Having understood the skeleton of ‘Causes for design Paradigm shifts’, now was the need to choose a smaller portion of the chart and conduct a deeper study. Followed by multiple discussions with my guide about Gandhi’s influence on Ahmedabad and current research of his influence on architecture in the city, and having reference of Native American Trickster (considering trickster is an individual) theory, studying an Individual’s ideology/ values influence in architecture, in this case considering Gandhi as a Trickster, studying influence of his ideologies on architecture in Ahmedabad’s context was decided. Hence the question narrowed into “Searching Gandhian values in Modern Architecture of Ahmedabad.” Mahatma Gandhi, known as Bapu is an influential figure globally. Mahatma Gandhi gave world a value system, that inspired many. His values inspire many people across the globe even today and he’s quoted on various significant platforms; political, social, economic and cultural. Considering his global impact even post 70 years that he died, hypothetically, his influence will be even greater in the cities he lived. Hence searching his values system in architecture in the city he inhabited during his formative years in India, Ahmedabad, is the aim of the thesis.

AIM Searching Gandhian Values in Modern Architecture of Ahmedabad.

OBJECTIVES To understand Gandhian Values and its parallels in architecture. To extract from the Gandhian views on Modernity and his associations with architecture, the architectural factors that comprise of a modern institution. To verify the selected buildings using the framework derived. Therefore, understanding an architect’s interpretation of Gandhian Values in institutional building.

SCOPE Gandhi never spoke about architecture directly. The study is based on the identified reflections of Gandhi’s Values in his ashrams and in the works of Laurie Baker, who admitted to have been influenced by Gandhi’s value system. The study provides framework that are linked with Gandhi’s vows, views on environment and his idea of a modern individual. The context chosen for case studies is Ahmedabad. Since Gandhi spend his formative 15 years here after he returned to India, it seemed a significant context There is a possibility to select many more examples as case studies to conduct this study.

LIMITATIONS The chosen case studies were buildings built before 1970, where as there can be many more buildings post 1970 by various other architects who would have transcribed Gandhian Values in architecture in India. The death of Nehru was coincidentally tied to demise of Modernist design theory in the 1970’s as the challenged ideology amongst the architectural elite. Nehru’s life spanned the development and acceptance of Modernist architectural thought. Hence the selected works of Modernist architects were built before the orthodoxy of modern architecture had been severely challenged around the world. Hence the Gandhian values can be traced in purest of Modernist spirit. 1

The context chosen to analyze the framework is Modern Architecture buildings in Ahmedabad, is due to accessibility to the sites, Gandhi’s direct association with Ahmedabad for 15 straight years and availability of the content. However, the framework can be applicable to buildings even outside Ahmedabad.

METHODOLOGY The study is initiated by understanding Gandhi’s value system and his views about modernity and the early Modernism in India. This can help us establish link between his values and Modern architecture of the city. Gandhi’s values in architecture are identified by closely studying his ashrams and works of Laurie Baker, who admitted to have been influenced by Gandhi’s value system. Having done this, the selected case studies are institutional buildings, that uses Modern Architecture and are situated in Ahmedabad. The architects of these buildings may or may not be influenced by Gandhi’s value system.

CHAPTER 1 1.UNDERSTANDING GANDHI……………………………………………………… 1.2.Gandhi – A social reformer 1.3.Gandhi’s Vows – committing to Values 1.4.Gandhi’s Vows – For Social Reformation 1.5.Gandhi’s Political Vows 1.6.Gandhi’s views on human relationship with environment 1.7.Gandhi’s influence in Ahmedabad 1.7.1.Why did he choose Ahmedabad? 1.7.2.Influence on events, people and places

1.1. GANDHI – A SOCAIL REFORMER

Figure 1 Mahatma Gandhi

Mohandas Karamchand Gandhi, and Father of the nation (Bapu) was the active leader of the Indian Independence movement in British colonized India. Bapu not only brought India its freedom but also offered a new thought to the world, of nonviolence and sustainable living. His value system is valid even today, especially when we are imposing burden on world’s resources by our increasing greed, violence and runaway consumptive lifestyle. His legacy cannot be defined by a single act or idea. Bapu’s entire life in his claim is his message; and his achievements have always been the most general, based on widely known principles. He never failed to put his theories into practice and being experimental. The results would in turn shape his ideas and thoughts. His value system is developed from an intense experimental process. Bapu created awareness about freedom to a fifth of the human race and made it mainstream from it being a foreign concept. He was a key driving force in abolishing untouchability and also contributed in establishing the secular and democratic nature of the Indian society. He believed that, freedom could be measured by well – being of millions living in villages, hence he laid the foundation for a way of living which one day, may well provide an effective alternative to both a regiment and an acquisitive economy. The moral influence of his personality and non – violence is valid even today and have great impact. His values are quoted by leaders across the world today and it is an imperishable gift to humanity. Bapu devoted his entire life to social, moral and religious activities both in India and abroad. He treated each problem with great responsibility and tried solving them with purest possible means. He was epitome of non-violence and peace. His life and actions were directed towards experimentation with truth. He always walked the talk, and experimented his values on himself before preaching. 4

Sources 4. Mehta, D. (2016). Ideology and architecture: understanding Gandhiji's thoughts and Laurie Bakers works (Bachelor’s thesis). CEPT University, Ahmedabad, India.

1.2. GANDHI’S VOWS – COMMITTING TO VALUES Taking a vow was the method in which Gandhiji stayed committed to his values. He believed that vows should be taken in observance of universally recognized moral principles which we do not habitually act upon. A vow means unflinching determination. They are necessary for overcoming the difficulties in adhering to moral rules. The 5 vows, which are Patanjali’s Yama (Extracted from Patanjali Yog Sutra):

Satya (Truth) The word Satya is derived from sat which means that which is, satya means a ‘state of being’. Nothing is or exists in reality except truth. Without truth it is impossible observe any principles or rules in life. 5

Gandhiji believed that truth could only be obtained by listening to inner voice, and each individual has to be guided by truth as they saw it. He accepted that there were different conceptions of truth, which reinforced his commitment to non-violence. Only through non-violence could there be respect for different ways of life. He firmly believed that only a society based on truth can become an ideal society.

Ahimsa (Non-violence) Without ahimsa it is not possible to seek and find truth. Nevertheless, is means and truth is the end. 5

A seeker of truth always follows the path of non-violence. Gandhiji was against the propagation of non-violence. Gandhiji was against the propagation of violence in one’s thought, words, actions and deeds. Gandhi favors non-violence of the brave. It always advocates the use of non-violence for securing the objectives dictated by truth.

Aparigraha (Non-possession) Non-possession is allied to non-stealing. A seeker after truth cannot hold anything against tomorrow. 5

One must not possess anything which one does not need. Possessing unnecessary foodstuff, clothing or furniture would mean breach of this vow. Hence, for example, one should not own a chair that he can do without it. Observing this principle leads to a progressive simplification of one’s own life. Sources 5. Exhibition panels, Gandhi Ashram, Ahmedabad

Asteya (Non-stealing) It is theft if one takes anything takes over and above one’s minimum need. 5

Besides not taking another’s property without the permission, non – stealing would also mean using anything that one has received, to use differently from what it is being used for, or using it for longer period of time than what it is lent for.It can be considered as theft if one receives something that he does not really need. The bottom of this value is that Nature provides just enough for out daily need. Hence possessing anything more than one’s minimum requirement is also theft. Brahmacharya(Celibacy) Brahmacharya means giving up all pleasures of sense, that is, control of all sense organs. 5

1.3. GANDHI’S VOWS – FOR SOCIAL REFORMATION Gandhiji was extremely meticulous about observing society, its activities and culture. His observations lead him to find solutions to the problems that he spotted, with potential dire impact on Indian society. He added more vows to his practice based on circumstances at his time.

Asprushyatanivaran (Eradication of Untouchability) Untouchability implies pollution by touch. Removal of untouchability spells the breaking down of barriers between man and man. 5

Untouchability has its deep roots in Hinduism, but it is altogether irreligious. Hence abolishing it can be treated as an independent value. So-called untouchables, therefore, have equal place in the Ashram with other classes. 5

Swashraya (Bread Labor) Body labor is a must for all men. How can a man who does not do physical labor have a right to eat? 5

Gandhiji believed that each one must do some physical labor to earn his bread. Healthy adults must do all their work themselves, and not be served by others, unless with a proper reason. But at the same time they should serve their children, the disabled, the old and the sick.

Sarvadharma Sambhava (Respect for all religions) Ahimsa teaches us to entertain the same respect for the religious faith of others as we accord to our own. 5

Gandhi believed that the caste distinction has caused harm to Hinduism. The practicisng of the superior and inferior status and untouchability in cast distinction destroys the dharma of nonviolence. Therefore, in any religion one must respect others as much one respects oneself.

Swadeshi (Use of indigenous goods) There is no salvation for us without true swadeshi. Its observances are a moral duty to us. 5

Practicing the Swadeshi brings order in world, and the breach of it leads to chaos. According to this principle, one must buy all that he needs, locally and avoid buying the products imported made in foreign, which can also be manufactured in the country.

Abbhay (Fearlessness) A seeker after truth must have no fears of caste, government or robbers nor of poverty or death. 5

One cannot completely follow Truth of Love as long as one has fear. Meditation and emergence of fearlessness have a special importance in the society when the country harbors fear. The seeker of truth must give up the fear of caste, government, robbers etc and neither be frightened by poverty and death.

Aswad (Control of the palate) Aswad means not to enjoy the pleasure of palate. Food has to be taken as we take medicine, without thinking it is palatable or otherwise, only in quantities limited to the needs of the body. 5

Body is an instrument for service, and eating is needed as much for sustaining the body and keep it fit, and should never be a subject of self-indulgence. Hence food must be treated like medicine and be taken like medicine, in a proper quantity.

1.4. GANDHI’S POLITICAL VOWS Gandhi considered Gokhale as his political guru. In 1915 Gandhi returned to India with an intention to permanently settle in India. He had been interning under Gokhale and there he took a promise from Gandhi that he will not voice his political opinion about India for 1 year. Hence for this one year, Gandhi travelled extensively across India, this helped him have strong political opinions. His political vows were shaped in India over the years. His political vows are as below:

Satyagraha To deal with any crisis, everyone has a choice between two forces – physical force and soul force, hence satyagraha. Gandhi said that only Satyagraha can save India’s civilization. Satyagraha means, ‘clinging to the Truth’. Satyagraha is the vindication of truth, in this process one must only inflict suffering on oneself and not on others. Satyagraha helps challenge evil, injustice, exploitation and truthfulness. 5

Civil Obedience Civil disobedience is not criminal or immoral disobedience, and can be confined only to the laws which do not have any moral sanction. A civil resister should not commit any attack upon the others rights. A civil resister must not impute motives but examine each act based on merits. Civil disobedience is based on love for fellow being. 5

Democracy In Gandhi’s ideal democratic nation, in the weakest circumstance, it should have same opportunity as it has at its strongest. No country in the world today show any concern or regard for the weak. According to him, democracy has to be worked from bottom to top, must worked by people in villages. It true democracy cannot be worked by men sitting on top, at the center. 5

Sources 5. Exhibition panels, Gandhi Ashram, Ahmedabad

Economy We must bring our desires and wants down and concentrate more on moral development. Our real needs can be met by organic farming, adequately educated and independent small farmers, and by small scale entrepreneurs. Let development be seen more in terms of human development and less in terms of more goods to consume. Let the production be shifted back from high cost cities to low cost villages; from mass production to production by masses and better distribution of means as well as the fruit of the productive systems. Gandhi visualized, the technological advancement like ship building, machine-making, iron-works and electricity existed along with village handicrafts. But in reverse order of dependence. Industrialization destroys the villages and village crafts. In future, it will completely dominate and override village handicrafts. Therefore, nothing must be allowed to be produced in the cities that can be easily produced in the village industries. Hence the cities should serve, in clearing houses to be replaced with village products. 5

1.6. GANDHIâ&#x20AC;&#x2122;S VIEWS ON HUMAN RELATIONSHIP WITH THE ENVIRONMENT Gandhi constantly sought to connect to the environment and said that, it is the only resource provider for human survival. He believed that most of the problems in society can be solved by revering to the environment and using the resources responsibly. Some of his views are as below:

Poverty The cause of poverty is accumulated environmental degradation over the years by means of resource depletion, increasing economic disparities, migration from rural to the urban areas causing deforestation, soil erosion, soil infertility, desertification, biological impoverishment, air pollution, water and land pollution due to lack of sanitation, use of chemical fertilizers and pesticides and hence a wide range of resulting problems. These are further followed by terrorism, arms race, tensions and so on. 6

Sustainability The earth provides enough to satisfy every manâ&#x20AC;&#x2122;s needs but not every manâ&#x20AC;&#x2122;s greed. 6

A certain degree of physical harmony is necessary, but above a certain level, it becomes a hindrance instead of help. 6

The present day environmental crisis, leading to a decline in environment are actually the results of a deep crisis in the mind and spirit of people in affluent countries. Their purely materialist way of life has led them into blind alley.

Economic growth must not be at cost of ecological assets and one must work in partnership with nature. To avoid over loading the environmental system one must start conserving non – renewable energy, avoiding degradation on renewable resources, producing goods which are easy to recycle, repair and use, avoiding unnecessary use and wastage of resources. Needs of people must be met without causing serious detriment to the environment and development should encompass humankind and other species. A sustainable society uses environment friendly technology. 6

Western Industrialization Before Independence, Gandhi was once asked if he wanted India to attain the living standards alike that of Britain. This was an era when the sun would never set on the British Empire. With that in mind, Gandhi replied, ‘It took Britain half the resources of the planet to achieve this prosperity. How many planets will a country like India require!’ Basically, earth’s resources are looked down at as assets to be exploited by Western Industrialization for the society’s material growth. The result has been ruthless exploitation during the colonial time and even thereafter in free India. Gandhi was for sustainable utilization of resources for undue economic gains. Thus he said, “I am afraid that Industrialization is, going to end up being a curse to the mankind. It completely depends on your capacity to exploit. Future of Industrialization is dark without presence of competitors and foreign markets being open to you. And fundamentally, these machineries allow nations to exploit the other nations. The machinery helps very few, it leads these few to ride on the back of millions. The reason behind it isn’t philanthropy in order to save labor, but purely greed. I am not against machinery, charkha itself is a machine but I am against machinery that is designed for exploitation of people.’ 6

Sources 6. Khoshoo, T. N,. & Moolakkattu, J. N. (2010). Mahatma Gandhi and the Environment, New Delhi: TERI Press

1.7. GANDHI’S INFLUENCE IN AHMEDABAD Gandhi’s presence in Ahmedabad influenced the city in many ways and his impact is prevalent even today. One of the great gifts of Gandhi to the city was the imagination of the public sphere. The primary imperative for such a space is that it has to be a space of equality. The public sphere, by its very nature, has to be an equal space, an ethical space, a just space. And Gandhi would add two more imperatives—it has to be a virtuous space and a non-violent space. What we hold dear in the city, the institutions that we are proud of, are all creations of an idea of trusteeship that is fundamental to the creation of the public sphere, as public institutions are fundamental to any idea of citizenship. The CEPT, the NID, the Ahmedabad Education Society, the L D college is one of an idea and practice of trusteeship that is unique to this city, as no other city in modern India has created such a diverse range of institutions based on the simple commitment of public institutions. Gandhi set on Dandi march and decided to not return to Sabarmati Ashram until India got Independence. He left, never to return. This turning away from the city of Ahmedabad was definitive. His last day in Ahmedabad was on 2 November, 1936. 7

Sources 7. Paul, J,. & David, R.(2011). Gandhi’s Ahmedabad: The city that shaped India’s soul, New Delhi: Times Group Books

1.7.1. WHY DID HE CHOOSE AHMEDABAD? My own conviction is that Ahmedabad is rendering a service to labor all over India by its abstention, or as I call it, self-restraint. If it can succeed in perfecting its own organization, it is bound to serve as a model to the rest of India. 7 There is so much wealth in Ahmedabad that it could turn this capital of Gujarat which is famed for its beauty into physically and spiritually the healthiest place in India. 7 If the wealthy and the educated wish, they can change the face of Ahmedabad. The biggest Jain firm is in Ahmedabad. It is said that the firm of Anandji Kalyanji is wealthier than any other firm in the world which can be described as a religious body. Ahmedabad is the capital of Gujarat and it is also the headquarters of the Jains. It claims a monopoly of compassion for all living beings. 7 Figure 2 Locating Gujarat State

Figure 3 Locating Ahmedabad

To me, the Vidyapith does not mean only the structure of bricks on the west bank of the Sabarmati, or the handful of men and women students who receive a literary education and training in crafts in it. It is the task of the Vidyapith to spread true education among the old men and women and the boys and girls in villages. True education means a knowledge of one’s true essence and conduct which befits such knowledge. It is Kakasaheb’s aim to make such education available even to those who are illiterate. 7 I do not find anywhere else the activities which I find in Ahmedabad. It is true that I have not stayed long in other places. No sooner I reach a place than I leave it for another. I have not been able to identify myself with activities elsewhere as I have been able to do with yours (in Ahmedabad). It is possible that your activities appear great to me because I know all about them. I believe that the labor welfare activity in Ahmedabad is the best of all. 7

Mahatma Gandhi’s association with Ahmedabad began much before he landed here in 1915 to start his first ashram at Kochrab. A powerful lobby of industrialists, educationists and bankers had got together in the city to support him. This group formed the ‘Dakshin Africa Na Hindiwano Mate Nu Madad Fund’ to support the Transvaal Satyagraha and Tolstoy Farm, between 1910 and 1912. The fund was collected to pay lawyers hired to defend Satyagrahis arrested during the struggle, to deal with ashram expenses and the cost of printing campaign literature.

Figure 4 Mahatma Gandhi in 1915

Given this association, it was natural for Bapu to choose Ahmedabad as his first home in India. One of Bapu’s key supporters was established Amdavadi businessman, Surendrarai Medh, who was heading the Gujarati community in South Africa. Medh mobilized the community under Bapu’s influence. Sources 7. Paul, J,. & David, R.(2011). Gandhi’s Ahmedabad: The city that shaped India’s soul, New Delhi: Times Group Books

H S L Polak, one of Bapu’s main assistant in South Africa, had travelled to Ahmedabad in 1909 and 1910 to meet well-known educationist Ambalal Sakarlal Desai, senior members of the Gujarat Sabha, an organization of intellectuals such as Moolchand Shah, Jatashankar Vaidya and Ramanlal Neelkanth, were involved in collecting funds for Bapu. “Between 1910 and 1912, two newspapers in Ahmedabad ‘Prajabandhu’ and ‘Gujarat Mitra’, regularly reported on the South Africa struggle. The articles were supplied by Bapu himself. He was aware of the powerful Mahajans who were secretly funding nationalistic activities and was sure that they would support him even after he returns to India,” says historian Rizwan Kadri. Although Bapu established his two most important ashrams outside the walled city of Ahmedabad, there are many private homes and buildings within it that have a strong association with the Mahatma. This has enriched the 600-year-old city which is seen as a living museum of both tangible and intangible heritage. Because of his Satyagraha in South Africa, Bapu was a well-known man among Ahmedabad’s elite when he returned to India on January 9, 1915. He reached Ahmedabad on February 1 and was given a warm welcome by textile tycoon Sheth Mangaldas Girdhardas and surgeon Dr Hariprasad Desai who had persuaded him to settle down in Ahmedabad. Bapu could have chosen any major city in India to set up Satyagraha Ashram. His friends in Calcutta, including Rabindranath Tagore, were offering him land near Shantiniketan. There were those who wanted him in Banaras – the land of ashrams. Mumbai and its rich shipping magnates, and Rajkot, where a large part of his family lived, were also on the list. As Ahmedabad was a center of handloom weaving in ancient days, reviving the cottage industry was the most favorable here. Being the capital of Gujarat, there was a hope that, monetary help from its wealthy citizens would be easily available” Thus, a sprawling bungalow on Paldi crossroads became Bapu’s first base in the country. The presence of a large population of Jains, Swaminarayan followers and Vaishnavs, who adhered to non-violence as a religious principle, also attracted Bapu to Ahmedabad. Dr Hariprasad Desai, a surgeon, played a crucial role in persuading Mahatma Gandhi to set up base in Ahmedabad. There are accounts which suggest Desai visited Bapu in Rajkot on his return from South Africa and even wrote to him on several occasions, asking him to consider Ahmedabad as his base. 7 Sources 7. Paul, J,. & David, R.(2011). Gandhi’s Ahmedabad: The city that shaped India’s soul, New Delhi: Times Group Books

1.7.2. INFLUENCE ON EVENTS, PEOPLE AND PLACES

Figure 5 Sardar Vallabhbhai Patel

Gandhi chose Ahmedabad over Rajkot, for its philanthropic activities by the rich Mill owners and the way of life by Jain community. He believed, these factors made Ahmedabad a perfect ground for experimenting Satyagraha in Indian context. Over the span of 15 years, he collaborated with various freedom fighters and wealthy merchants of the city to bring about social reforms. He was catalyst for various social and political movements, and started model institutions that had a greater responsibility in freedom struggle of India. Detailed understanding is as below.

PEOPLE After Gandhi chose to settle down in Ahmedabad, the people he met and collaborated with, played a very important role in his social and political activities. These people continued to contribute to the society and became instrumental in Ahmedabad’s development, post-Independence. Until today, their families have carried further the attitude towards contributing to the society. Figure 6 Mahadev Desai

Sardar Vallabhbhai Patel Mahatma Gandhi’s movements during the freedom struggle would not have had the same energy without one man – Sardar Vallabhbhai Patel (fig 5), the Iron Man of India. Sardar spent a lifetime raising funds for Gandhi’s various initiatives, recruiting freedom fighters, and rallying the masses. 7

Mahadev Desai

Figure 7 Sheth Mangaldas Girdhardas

Mahadev Desai (fig 6) was Bapu’s personal secretary. He and his wife, Durga joined Bapu in Sabarmati Ashram in 1917. He headed the press division of the Gujarati Sahitya Parishad in 1936. He was also involved in Publication of Bapu’s Journal, ‘Navjivan’ and ‘Young India’. He accompanied Bapu to jail on a number of occasions. He died in 1942 in prison, during Quit India movement. 7

Sheth Mangaldas Girdhardas

Figure 8 Chinubhai Baronet

Sheth Mangaldas Girdhardas (fig 7), was the president of ATMA (Ahmedbad Textile Mill Owner’s association), he hosted Gandhi when he first came to Ahmedabad in 1915. Mangaldas funded his first ashram in Kochrab and also provided the yarn for spinning at a large discount. He also gave Khadi a movement a good impetus and also organized Bapu’s public meetings in and around 14

Ahmedabad. That same year, Mangaldas funded the school for deaf and dumb children, that started on Bapu’s instruction. 7

Shankarlal Banker

Figure 9 Shankarlal Banker

Shankarlal Banker (fig 8) played a major role in the textile – labor struggle in Ahmedabad along with Anasuya Sarabhai. He also helped popularize Khadi. Bapu and he were arrested together for the first time in 1922 on sedition charges in Ahmedabad. He worked for the uplift of untouchables. When Annie Besant was arrested in June 1917 by the British, Gandhi and Banker together organized a nationwide peaceful agitation seeking her release. 7

Kasturbhai Lalbhai

Figure 10 Kasturbhai Lalbhai

During the Quit India Movement of 1942, Kasturbhai (fig 9) and Khandubhai Desai of the Majoor Mahajan Sangh engineered one of the most unique strikes in world history. To paralyze the British war effort, one lakh textile workers were sent to their hometowns for three months. Without them, the British could not demand taxes to fund World War 2. Kasturbhai contested and won the election to the Delhi Legislative Assembly in 1923 on a seat reserved for mill owners. He was sent to the International Labor Organization (ILO) conference in Geneva in 1929 to represent labor problems of the country. 7

Indulal Yagnik

Figure 11 Indulal Yagnik

He wrote the first 30 chapters of Mahatma Gandhi’s autobiography in Yerwada jail in 1923. Yagnik invited Bapu to deliver the Gokhale memorial lecture in Ahmedabad in February 1917. Yagnik (fig 10) and Shankarlal Banker (fig 8) were members of Gujarat Sabha, invited Gandhi in various conferences in different parts of the country, making him a truly national figure. After independence, Yagnik led the movement for a separate Gujarat state in 1956 and became the founder – president of the Mahagujarat Janata Parishad. 7 He joined Bapu in Kheda Satyagraha. Defied British Law – Rowlatt Act alongside Bapu.

Chinubhai Baronet

Figure 12 G V Mavalankar

On the day Mahatma Gandhi arrived in Ahmedabad on February 1, 1915, the first public function to fecilitate him was presided over by Chinubhai Baronet (fig 11). He funded Gandhi’s ashrams in Ahmedabad. He put before four isbhai Baronet. sues to work on – banning liquor, to promote Swadeshi goods, spreading girl’s education and labor welfare. 7

Jeevanlal Barrister Jeevalal Barrister (fig 12) led his bungalow in Kochrab for Bapu’s first ashram in the country, on May 22, 1915. He also donated the Daulatkhana property for Bapu’s Navjivan Gujarat Shala, the first primary school run on Gandhian philosophy. He also helped set up the Dadabhai Naoroji Library during the Swadeshi movement in the city. He never favored the Congress philosophy and was the first to facilitate Subhash Chandra Bose in the city after the he broke off from the main Congress party. 7

Narhari Parikh Figure 13 Jeevanlal Barrister

Narhari Parikh (fig 13) joined Sabarmati Ashram as a teacher in the school and involved in the inception of Rashtriya Shala which later became Gujarat Vidyapith. He went on to become the first principal of Gujarat Vidyapith. His initiation into the freedom struggle was during the Champaran Satyagraha. Parikh later joined the Kheda and Bardoli Satyagraha. 7

Leila Purshottam Hutheesing

Figure 14 Narhari Parikh

Leila Hutheesing (fig 14) was a widow, she could not participate in public functions because of the prevailing customs, but gave both logistic and financial support. This became evident when the British government set up the Hunter Commmission in 1919 to probe into the Ahmedabad riots that followed the Jalianwala Baug massacre. She ensured that the commission members were influenced in such a manner that they toned down their report against Bapu and his supporters. 7

G V Mavalankar

Figure 15 Leila Hutheesing

Ganesh Vasudev Mavalankar (Fig 15) was the other successful lawyer from Ahmedabad, he joined the freedom struggle under Mahatma Gandhi’s influence. He went on to become independent India’s first Lok Sabha speaker. Congress appointed him the secretary of the Gujarati Provincial Congress Committee in 1921. Although he temporarily joined the Swaraj Party in the 1920s, he joined the Salt Satyagraha of 1930. 7

Sources 7. Paul, J,. & David, R.(2011). Gandhi’s Ahmedabad: The city that shaped India’s soul, New Delhi: Times Group Books

Parikshitlal Majmudar He was among the first to join Bapu in fight against untouchability in 1916. On Bapu’s instructions, he started an informal night school in Kochrab village for untouchable children. With him, Bapu started the Harijan Sevak Sangh. Majumdar was responsible for setting up a network of hostels across the country for children of untouchables, who wanted to pursue higher education. In 1930, his struggle for seeking space on cremation grounds for Harijans sparked off a new wave of protests against untouchability. 7

Figure 16 Parikshitlal Majmudar

Ambalal and Saraladevi Sarabhai Ambalal Sarabhai (fig 17) had entered Bapu’s life as an “anonymous gentleman” who drove to Kochrab Ashram in September, 1915 and donated Rs 13,000 cash when Bapu needed it. He funded a number of Bapu’s activities. He was passionate for abolishing caste discrimination in society and ending British domination over India. Saraladevi (fig 17) was the one who began opening Montessori schools across the country for poor children and participated in the Civil Disobedience Movement during 1930s. She leaded the Videshi Kapad Bahishkar Samiti with daughter, Mridula to promote Swadeshi textile. 7

Figure 17 Mr. and Mrs. Sarabhai

Mridula Sarabhai Mridula Sarabhai (fig 18) was active in the Congress Seva Dal as a volunteer, participated in the Salt Satyagraha and was jailed several times between 1930 and 1944. She was drawing women and children into the freedom struggle during the Civil Disobedience Movement on Gandhiji’s instruction. For the first time in India, women emerged as speakers, marchers and picketers against liquor sale. As the secretary of the Videshi Kapad Bhahishkar Samiti, Mridulaben played an important role in popularizing the boycott of foreign cloth in Ahmedabad. She founded Rashtriya Stree Sabha, along Bapu’s followers, and launched an intensive campaign to make the concept of Swadeshi popular. 7

Figure 18 Mridula Sarabhai

Anusuya Sarabhai

Figure 19 Anusuya Sarabhai

Anasuya (fig 19) organized the first worker’s strike on December 4, 1917, going against mill owners, her own brother, having Bapu mentor her. The mill owners finally relented, after a long battle and this led to the creation of Majoor Mahajan Sangh in 1920. Anasuya was the president of the union until her death in 1972. She also started cooperative societies for unemployed workers, an Ayurvedic hospital and night schools for adult education, all of which were based on Gandhian concepts of truth and non – violence. 7

PLACES Gandhi personally established various institutions, organizations, schools in the city along with his followers mentioned above. He gave philanthropy a new direction in Ahmedabad. The institutions started in his presence are as below: Figure 20 Kochrab Ashram

Kochrab Ashram A bungalow at Kochrab (fig 20) was donated to Gandhi by Jeevanlal Barrister, it was situated in Paldi. It became Gandhi’s home in India, when he first returned from South Africa in 1915. It was named as Satyagraha Ashram and become an experimental lab to test Satyagraha in Indian context. 7

Sabarmati Ashram

Figure 21 Sabarmati Ashram

Mahatma Gandhi had his ashram shifted from Kochrab to the banks of river Sabarmati, Sabarmati ashram (fig 21) on June 17, 1917, because plague broke out in Kochrab and was a danger to ashramites. Its proximity to the Sabarmati Central Jail was a special attraction. Since jail going was considered to be the normal to lot of satyagrahis. Gandhi ones said that there wouldn’t have been Satyabraha in India if Sabarmati ashram weren’t there. 7

Navjivan trust

Figure 22 Navjivan Trust

Mahatma Gandhi felt strongly the need for a newspaper that would create awareness of Satyagraha. Shri Umar Sobani and Shri Shankarlal Banker, his followers, handed over to him their English weekly, ‘Young India’, for the larger cause of the freedom struggle. He also began ‘Navjivan’ for gujarati readers. The readers increased and there was a need to expand the press to print more newspapers. Hence Navjivan Trust (fig 22) was built. 7

Gujarat Vidyapith Mahatma Gandhi began this unique institute at a Bunglow, behind his Kochrab Ashram on October 18, 1920. Originally it was called Rashtriya Vidyapith, it was started as part of the Non-Cooperation Movement, having the objective of using Gandhian ideals in education to prepare workers who could lead movements for the country’s development. 7

Majoor Mahajan Sangh In Ahmedabad, Mahatma Gandhi led the mill workers strike for pay hike. For about 22 days from Feb 22, 1918, Bapu’s strong message message of ‘Ek Tek’ (one resolve) reverberated throughout the labor population. Under Bapu’s guidance, about 10,000 workers took out a peaceful rally in Ahmedabad city demanding pay hike. The success of it led to the formation of the first labour union in Ahmedabad known as Majdoor Mahajan Sangh. 7

Navi Gujarati Shala In order to create strong – freedom fighters and future citizens, Gandhi formed an education system. Bapu wrote the prospectus of the first national school called Navi Gujarati Shala, on January 18, 1917. Children learnt agriculture, hand – weaving, carpentry and using Blacksmith tools besides learning Gujarati, Marathi, Hindi, Sanskrit, History, Geography and the Science as compulsory subjects apart from Urdu, Tamil, Bengali and Mathematics. 7

Jyoti Sangh Jyoti Sangh was started so that women who had taken part in the 1930 Civil Disobedience Movement remained in the freedom struggle even after the movement ended. Mridula Sarabhai, conceptualized the organization run by women in 1934, after speaking to Mahatma Gandhi. Mridula was very keen that women become economically independent, but they had no intention of importing into India the movement for making women absolutely independent of men. Jyoti Sangh’s Udhyog Vibhag taught weaving, soap makng, hair oil manufacturing and furniture polishing. It also raised women’s awareness on issue such as violation of the Sarda Act (marriage of under – age girls) and domestic violence. In 1942 when the Quit India Movement was launched, Mridula helped it financially. 7

Behra Moonga Ni Shala This was only the second school of its kind in the country when it was started by businessman Pranshankar Desai at his home in Khadia on March 1, 1908. Desai’s inspiration came from the fact that his son was hearing impaired and the only school in the country in those days was in Bangalore. Despite rampant untouchability, Desai had given shelter to a hearing – impaired Dalit boy in his house. Bapu convinced him to shift the school to a large open field on Ashram road in 1925. 7

Mahatma Gandhi Vihar Mandir Bapu believed untouchability was the single biggest blot on society and the highest hurdle towards Purna Swaraj. In September 1916, he started a school for Dalit children in an open ground close to Kochrab Ashram. This was called Mahatma Vihar Mandir. Gandhi occasionally took classes here and curriculum was like any other top school in the city. 7

EVENTS Ahmedabad became Gandhi’s experimental ground for Satyagraha in Indian context. Over the years in the walled city, Gandhi was sensitive in observing society, activities and culture, and rose for causes at the time and brought reformations.

Clean Ahmedabad Bapu believed that for complete Swaraj, people first had to start cleaning their backyards and neighbourhoods. It was Bapu’s dream to see a cleaner and better – managed Ahmedabad so that people felt a sense of pride in the city. He started working on sanitation issues with his close friend Dr Hariprasad Desai soon after settling down at Kochrab Ashram in 1915. He launched a campaign against spitting on roads, cleaning vessels with mud and drive against defecation in the open by writing columns in newspaper. He also advocated cleanliness of public toilets and began an initiative against dumping garbage in the open. 7

Figure 23 National Flag 1931

National flag unfurling The first unfurling of an Indian flag in the country took place at the very spot where VS Hospital stands today. Bapu called it the Swaraj flag. It was December 26, 1921, and the event was the Indian National Congress’s meet in Ahmedabad. The flag with the charkha on it was approved by Bapu and was unfurled in the presence of Sardar Vallabhbhai Patel. 7

Alcohol ban Bapu called liquor the biggest enemy of humankind in an article he wrote in ‘The Vegetarian’ during his stay in England as a law student, he put it in practice in Ahmedabad. Bapu was often asked why he wanted prohibition and he to domestic violence. In fact, Bapu prepared women for the freedom struggle by first mobilizing them for his anti – liquor drives. Led by Mridula Sarabhai, the women would picket outside liquor shops in Ahmedabad and force them to shut down. 7

Culture Consciousness Bapu was deeply involved with Ahmedabad’s cultural life. He was associated with the Gujarati Sahitya Parishad from 1915 and started rewriting the Gujarati dictionary here. He wanted to standardize spellings and meanings of a number of words. The project, initiated in 1929, was called ‘Sartha Gujarati Jodanikosha’.

Battle against Untouchability Bapu started his war against untouchability by admitting the untouchable family of Dudhabhai in Kochrab Ashram on September 11, 1915. There were many who resented his decision initially, but no one could shake his resolve. Bapu started holding special meetings against untouchability with the help of Conference of Friendly Associations of Communities (CFAC). After campaigning for 10 years, a major victory came when on August 2, 1931, the family of Chinubhai Baronet opened its temple doors to untouchables. In August 1938, hotel owners in Ahmedabad went on a strike after Bapu insisted they serve food to clients from the untouchable community. The issue was resolved after the hotel owners gave in. 7

Sources 7. Paul, J,. & David, R.(2011). Gandhi’s Ahmedabad: The city that shaped India’s soul, New Delhi: Times Group Books

Introduction of Khadi

Figure 24 Gandhi Spinning on Charkha and wearing Khadi.

Swadeshi movement led to re-invention of Charkha and Khadi. Bapu chose Ahmedabad as his base to launch the Swadeshi Movement because Amdavadis had tried out his powerful tool much before anyone else in the country. Bapu gave the Swadeshi call from Ahmedabad on April 8, 1919, asking Indians to boycott all imported cloth, including those made in Indian factories where they were not certain about the sources of raw material. After reinventing the charkha, Bapu invited a weaver family, Rami and Gangaben from Lathi in Saurashtra, to the Sabarmati Ashram in 1919 – 20 to weave Khadi dhotis. The family taught many from Gujarat and outside to weave khadi dhotis. The first khadi cloth prepared at the ashram was a loin cloth for Bapu. Bapu believed that Khadi could provide an impetus to the Swadeshi Movement and his concept of a decentralized economy. He wanted every village in India to be a self –reliant unit, exchanging only the necessary and crucial commodities with other villages. He strongly believed that the revival of cottage industry would remove growing poverty and khadi was an integral part of the concept. By early 1923, the All India Khadi Board was set up with Shankarlal Banker as secretary.7

Salt Satyagraha After being incubated Ahmedabad or 15 years, Bapu knew it was time for the endgame against the British. He chose the Salt Satyagraha or Dandi March to launch his final assault against the Raj from the city.

Figure 25 Gandhi in Salt Satyagraha

On March 2, 1930, he mentioned the removal of the salt tax as one of his 11 demands to the British. The British laughed at the plan when they came to know of it, assuming a march to break the salt laws would never become a mass movement. Bapu’s political colleagues too were shocked. On march 8, Bapu addressed a large gathering of 50,000 people on the banks of Sabarmati where he also took his vow of not returning to the ashram until total swaraj. The 385 – km yatra began on March 12, 1930, with Bapu and 78 followers and ended on April 6 at Dandi. With the first salt law defied, the freedom struggle began in full earnest. 7

Sources 7. Paul, J,. & David, R.(2011). Gandhi’s Ahmedabad: The city that shaped India’s soul, New Delhi: Times Group Books

INFERENCE Gandhi had won peopleâ&#x20AC;&#x2122;s trust in Ahmedabad even before he arrived at Ahmedabad in 1915, due to Satyagraha in South Africa. Hence, he was invited to settle in Ahmedabad and many funded in setting up both his Ashrams. Ahmedabad was Gandhiâ&#x20AC;&#x2122;s experimental ground for Satyagraha in Indian context. Hence he named his ashram as Satyagraha ashram. The ashram residents and Gandhi observed all his vows here. Gandhi involved more and more people from Ahmedabad in freedom struggle, encouraging them to use their own expertise. Few people directly fought and few others (women and children) had indirect contributions. He also launched various social movements to bring about social reforms, fight for freedom, bring self - reliance and empower children, women and untouchables. Schools and institutions conceptualized by him were the first of its kind in India, for its Indian - ness and ability to empower people of skills that not just contribute to society but also facilitates self â&#x20AC;&#x201C; reliance.

CHAPTER 2 2.GANDHI’S VIEWS ON MODERNITY AND ARCHITECTURE 2.1.Gandhi’s notion of Modernity 2.1.1.Gandhi – A Modern Individual 2.1.2. Defining a Modern Individual

2.1. GANDHI’S NOTION OF MODERNITY ‘Modernity’ means the conditions and qualities for being modern. Modernization and Westernization are often used synonymously. However, Gandhi condemned the western definition of Modernity. His idea of modernity was rooted on a self – realized individual. One can see its manifestation from his macro movements to micro acts, which is, from his vision for modern India to his ashram’s organization.

2.1.1. GANDHI – A MODERN INDIVIDUAL ‘Modernity’ means the conditions and qualities for being modern. Gandhi had strong views on ‘Modernity’ which was shaped over time by the books he read, people he met, events he witnessed and careful scrutiny of his own experiences. Gandhi denied the possibility that a universal set of conditions for being modern could be applied to all contexts. European criteria for being modern had very little significance in Indian cultural context, hence Gandhi set out to define ‘India’s Modern’. He was critical of India’s caste – ridden society and believed that this eliminates possibility of an ‘inner dialogue’ (discussed elaborately in next paragraph). Therefore, he premised modern India on eradication of untouchability and sati, and upliftment of the manual scavenging caste (who were considered as untouchables), people who made their living by clearing excrement of higher caste became one of his agendas. One needs to open up from these dark superstitious ideas. Gandhi took extreme care of his body, and personal hygiene played an important role. At the time, the epidemic Plague, caused by unhygienic living conditions took away many lives. Hence, Gandhi initiated cleanliness drives and clean sanitation was given major importance. In Gandhi’s view the village based economy had to be the ‘future of Independent India’. He said, there shouldn’t be mass production but production by the mass, of products that need little technological intervention, hence creating employment opportunities. A village provided for the basic needs of the nation: food, clothing, and housing. It was his belief that only a rural – based society can provide a rich and lasting culture and civilization, that a democratic, co – operative, socialist society could only be attained in a village based nation. Moreover, such an end was a prerequisite for a spiritual nation. However, Gandhi’s image of a village democracy could never be fully achieved. It was, nevertheless, inspiring vision for the social reformers, philosophers and poets who shared the belief that

class – rather than from the top down. In order to march changes had to be from the bottom up, from the base of society – villagers, peasant farmers, the urban poor and the lower middle towards modernity, Gandhi said that there needs to be modern Individuals. However, He wasn’t hesitant in adapting western notion of modern, where he found its relevance in Indian context. But he certainly was against being subservient to Britain’s unquestionable superiority, he preferred having a constructive dialogue with them whenever needed. Gandhi believed that differences between two parties needed to be addressed through ‘civilizational dialogue’. He held that, dialogue, meant, it was a two-way process and twopart process (having an internal conversation within and then followed by external one). Hence, opened up the writing process of the modern literary autobiographical form to the possibility of dialogue. In 1925, he began writing his autobiography and published it weekly in newspapers such as Navjivan (Young India), the Indian Opinion, and the American Journal called Unity. Gandhi invited readers to respond and give feedbacks. He responded back to each one’s letters and hence kept the possibility for ‘dialogue’ open. This idea of dialogue is fundamental to India’s modernist thinking and formed an important part of Gandhi’s idea of Modernity.’ In a way, Gandhi’s process of writing an autobiography is similar to that of today’s blogging practice, where he used latest technology of his day, printing’ says Riyaz Tayyibji. Gandhi was the first in world to organize a design competition, which was to design a machine, charka, to make it portable and simplified, therefore making spinning widely practiced. This very thought of packing charkha in a little brief case, is similar to that of modern laptop, symbolic of ‘carry-your-work- where-you-go’.

2.1.2. DEFINING A MODERN INDIVIDUAL Gandhi premised modern individual on inward inquiry, a form of inquiry which was directed to the self. Such a modernity was possible by scrutinizing one’s own experiences, the particularities of his circumstances, and reality lived with significant openness between one’s public and private selves. Hence the conversation that one has with oneself was of great significance, for, this lead to search of truth, self – knowledge and self – awareness. In order to have this conversation, one must be able to listen to the ‘small, still voice’, which allows one to emerge as an individual and thus be modern. The fig. explains importance of this ‘small, still voice’. Gandhi had realized that there are no external boundaries, the only reality is the one that we experience. Hence the onus to find and ethical framework lies within us.

Gandhi believed that the body is an impediment in the search of self, an essential instrument in one’s healthy and appropriate engagement with material world. He controlled his diet and experimented with food, considering relationship between the body and mind, being a tool for self – realization. Controlled food intake keeps our 5 senses composed, for, the free play of senses doesn’t allow one to pay heed to the inner voice. Hence, we can understand that his approach to architecture and materials was also rooted in similar concept of relationship between the body and dwelling (the encompassing spaces ad materials). The body being used as a tool in selfrealization is witnesses in another experiment too. Gandhi’s vow of non – stealing and nonpossession was rooted in using/possessing the bear minimum. The question arises, how does one understand his individual bare minimum? For this, Gandhi borrowed the idea of bread labor from Leo Tolstoy. He believed that everyone must make at least one item they use for their existence, then they would bodily sense through their own labor, the right amount resources required for living. Hence, in South Africa, he transformed his body from traditional Indian bania to one of a modern individual who was at ease with labor. The Satyagraha Ashram and Sabarmati ashram became Gandhi’s experimental ground to practice modernity. Gandhi along with ashram inhabitants learnt carpentry, leather crafts, weaving and spinning, as a way to realize non-possession and non – stealing. In 1915, Gandhi’s ashram was shunned for letting dalit family stay with them, thus practicing eradication of untouchability. Besides this truth, non – violence etc were also practiced here. Gandhi being a Modern Individual himself, was conscious about materials and spatial qualities of his ashram. Hence examining his ashrams, can help us find reflections of his notion of modern into architecture and also the quality of space that can nurture a modern Individual.

Gandhi's idea of Modernity

Individuality Hygiene Movement Locality Opening up Figure 26 Gandhi's Idea of a Modernity. The flowchart is derived from a research paper ‘Gandhi's buildings and a search for Spiritual Modernity’ by Riyaz Tayyabji, in 2017

(reconfiguration of the domestic) Eradication of untouchability

Manifestation of MODERN INDIVIDUAL

Figure 27 Manifestation of a Modern Individual. The flowchart is derived from a research paper ‘Gandhi's buildings and a search for Spiritual Modernity’ by Riyaz Tayyabji, in 2018.

Ability to listen to 'Small, still voice', have an inward inquiry, which is modern.

Inability to have inward inquiry

Leads to selfrealization and thus self-control.

leads to disintegrated self and self ignorance

Open dialogue with self and others forms basis of Non violence

This forms basis for violence

2.2. GANDHI’S ASSOCIATION WITH ARCHITECTURE Gandhi hadn’t directly spoken about architecture, but he called for reliance on indigenous cultural models and modes of production. This appealed to early Modernists and reflected in neo – vernacular architecture with the concern for local materials and ethics o ‘back to roots’. He was closely involved while building all his ashrams (selecting materials and fixing budget) and also taught himself various building crafts such as carpentary during his ashram life at Sabarmati.

MODERNITY IN GANDHI’S ASHRAM Gandhi proposed “ashram” as a form of settlement pattern, a community of ‘satyagrahis’, or searchers of truth, living together and “experimenting” toward a non – violent existence. His ashram consists of residential area, a communal kitchen and dinning hall, an open – to – sky prayer space, along with an institutional area housing schools and other training sites. A separate area is demarcated for volunteers, ashramites and visiting guests. We shall look at his residences within ashram precinct and the ashram itself as an institutional space to understand the method in which ‘Openness’ manifests his notion of modernity.

2.2.1. GANDHI’S ASSOCIATION WITH SPATIAL QUALITIES Gandhi’s notion of individuality was based on ones ability to have an open dialogue with oneself and then with others, thus emphasizing on opening- up. Hence this ‘openness’ is used as a tool for manifesting modernity in his ashrams, which is designing space to nurture individuality. One can clearly find ‘Openness’ as a recurring pattern in his ashrams, from Tolstoy to Sevagram. Gandhi had also been aware of relationship between the body and encompassing space/enclosure, through his experience at the residences he’d lived in since his childhood, and now, he used this experience in his ashram to employ ‘spacial quality’ for a defined purpose, opening-up/Individuality. We shall look at his residences within ashram precinct and the ashram itself as an institutional space to understand the method in which ‘Openness’ manifests his notion of modernity. Opening up of the private space of the body as an expression of new, modern relationship between body and dwelling, is one of the most consistent themes across Gandhi’s buildings. For Gandhi,

This opening up is different from Wrightian corner window or the Corbusian plan libre. It doesn’t necessarily depend on mechanisms that facilitate openness, neither on technological contribution to material (glass) , structure or production process.

Spatial Manifestation of INDIVIDUALITY

Open dialogue with others

Institutional/ collaborative spaces

Figure 28 Spacial manifestation of a Modern Individual. The flowchart is derived from a research paper ‘Gandhi's buildings and a search for Spiritual Modernity’ by Riyaz Tayyabji, in 2018.this opening up had deep spiritual implications. (Riyaz Tayyabji, 2018) 9

Porous spaces: Dwelling in verandas and under heavy foliage trees

Open dialogue with oneself

Study: Place of contemplation

Domain of an individual simultaneously connected to the social realm

Individual and societal bodies are shaped into institutional relationships through activities

Space to have an inward inquiry

In-turn becomes a place for operation of a collective of coexperimenters.

Spatial Manifestation of Individuality

SPATIAL QUALITIES AT GANDHI ASHRAM – A MODERN INSTITUTION Space for open dialogue with oneself Gandhi believed that study is place for contemplation. This is a domain of an individual simultaneously connected to the social realm. We see this in his Ashrams in Ahmedabad and Wardha. 9

Hriday Kunj, Sabarmati Ashram Public Domain

Public Domain

Figure 29 Study at Sabarmati Ashram

Figure 31 Location of Study space. The drawing is taken from a research paper ‘Gandhi's buildings and a search for Spiritual Modernity’ by Riyaz Tayyabji, in 2018.

Bapu Kutir, Sevaram Ashram

Public Domain

Private Domain

Figure 30 Study at Bapu Kutir, Wardha Figure 32 Location of Study space. The drawing is taken from a research paper ‘Gandhi's buildings and a search for Spiritual Modernity’ by Riyaz Tayyabji, in 2018.

Space for open dialogue with others Dwelling in verandas and under heavy foliage trees is where group of people generally sit and exchange ideas. This is where individual and societal bodies are shaped into institutional relationships through activities. 9

Sevagram Ashram The heavy foliage of trees (fig 33 shaded grey) and verandahs (fig 34) of sparcely placed buildings become spaces for open dialogue with others.

Figure 33 Site Plan of Sevagram Ashrams, Wardha. The drawing is taken from a research paper ‘Gandhi's buildings and a search for Spiritual Modernity’ by Riyaz Tayyabji, in 2018.

Figure 34 Verandah in Sevagram Ashram building

Sources Figure 28, 29, 30, 31, 32, 33 Research paper ‘Gandhi's buildings and a search for Spiritual Modernity’ by Riyaz Tayyabji, in 2018.

SPATIAL QUALITIES RESIDENCE

GANDHIâ&#x20AC;&#x2122;S

MODERN

I do not want my house to be walled in on all sides and my windows to be stuffed. I want the cultures of all lands to be blown about my house as freely as possible but I refuse to be blown off my feet by any. (M.K.Gandhi)

Porbandar House

Figure 35 Plan of residence in Porbandar

Gandhi was born in Porbandar (fig 41). The ground-floor rooms, or ordo (fig 40) as they are known locally, were poorly lit from a veranda, or osri (fig 40), that overlooked a courtyard (fig 40) and lent some sense of openness. Bapu was born in a dark room in that house. (Riyaz Tayyabji, 2018) 9

Kaba Gandhi no Dhelo in Rajkot At seven, his family with his grandfather moved to the city of Rajkot. The house was of archetypical relationship between the closed ordo, semi open osri, and the open courtyard. Individuality: The idea of individual privacy was subordinate to the acts of collective living. Figure 36 Gandi's childhood house, Porbandar

Open Space: The courtyard (fig 42) was larger and accommodated both animals and agricultural activities. The courtyard is called dhelo. Semi â&#x20AC;&#x201C; open space: The osri (fig 42) is most active, lived-in space of the house, where collective social activities are held and where family members spent bulk of their time. Closed Space: Traditionally, the ordo (fig 42) is used for storage, and when inhabited, given over to the aged, the sick, or the pregnant, as well as to married couples for sexual intercourse; on rare occasions, it is used for bathing and grooming. In short, the ordo is a closed space for private activities related to the body, keeping them hidden from social witness.

Figure 37 Plan of Residence in Rajkot

The kitchen (fig 42) or rasodu, is a partially enclosed area within the osri and associated with meals and water. (Riyaz Tayyabji, 2018) 9

Court

Sources:

Osri

9. Tayyibji, R. (2019). Gandhi's buildings and a search for Spiritual Modernity. Academia.edu.

Ordo Kitchen

London Individuality: When Gandhi left Rajkot and began living in London, he developed a taste for a life attuned to individual, where a room(ordo) is one’s private domain. (Riyaz Tayyabji, 2018) 9

Tolstoy Farm Individuality: By 1910, at Tolstoy Farm, Gandhi had a room(ordo) to himself and maintained a certain distance from the community. (Riyaz Tayyabji, 2018) 9

Hriday Kunj, Sabarmati Ashram Individuality: Communal living tempered his need for individuality. Closed space: The ordo was not placed along the osri, closing its long face, but instead perpendicular to it, opening up the courtyard and the veranda, through and through. Gandhi configures his study as a partially enclosed area within the veranda, alike the placement of Kitchen in Kaba Gandhi no Dhelo. Open Space: The courtyard “loosens” the sense of enclosure. Figure 43 Plan of Hriday Kunj

Court Osri Ordo Study

Semi Open space: The veranda gains a porosity unseen in its traditional iteration. Introduction of Openness: The configuration of the house as a whole is opened up. Whereas the definition of the traditional house is based on the ordo and its sense of enclosure. Gandhi’s abode is defined by the continuity of its open and semi-open spaces, or osris. (Riyaz Tayyabji, 2018) 9

Bapu Kutir, Sevagram Ashram Individuality: From 1906 Gandhi took a vow of celibacy, the final affirmation on the path to brahmacharya. With its purifactory control of the body, brahmacharya diminishes the need and significance of the closed ordo in the scheme of dwelling. The form of dwelling for this new body is found at Bapu Kutir at Wardha. Figure 44 Bapu Kutir, Wardh Osri

Closed Space: Bapu Kutir, Gandhi’s house is his final ashram at Sevagram, the dissolution of the ordo is subtler and more complex. Gandhi was fastidious about personal hygiene and in caring for his body. Even the bathroom, now accessible, ceased

Study

to be an ordo-it is well known that anyone in need of an urgent discussion could walk in while Gandhi was bathing, and that often, in order to save time, he dictated letters of importance to his secretary, who sat across from him by the window, while he was defecating. Just as important is the bathroom’s articulation as a sensuous space, with a library connecting to a massage room and sick bay, that collectively reflect an unprecedented ease with the body. (Riyaz Tayyabji, 2018) 9

INFERENCE Gandhi was very specific about ones conduct in the ashram and communal living was one of the important aspects of the ashram life. People came together for various activities and conducted collaborative experiments with truth. Architecture of his ashrams accommodate this behavior and demonstrates his idea of Individuality, being translated into architecture by means of ‘Openness’ principle. Evolution of his Individuality is clearly seen in gradual dissolution of the “closed room,” the opening up of the private space of the body as an expression of a new, modern relationship between body and dwelling, is one of the most important and consistent themes across Gandhi’s buildings beginning at Tolstoy Farm. For Gandhi, this opening up had deep spiritual implications.

2.2.2. GANDHIâ&#x20AC;&#x2122;S ASSOCIATION WITH MATERIALS Gandhi did consider building to be an extension of his engagement with different materials, which he began at an early age. He was particularly interested in materiality, the relationship between material, its processing and production with labor and the human body. Hence, his first experiments were with food, and later, he taught himself carpentry and to work with leather. He also taught himself to spin cotton, an activity that he personally undertook daily, and then promoted societally, which had large economic and political implications during the Indian Independence movement. His engagement with material and how they are processed was not a casual one. He mastered leather work and carpentry and even made highly technical innovations to the spinning wheel. His refined version of Charkha, which is more efficient and minimal is the proof of his intense indulgence with the material and technology. Gandhi was aware about relationship between human and environment, hence he emphasized on using materials which has least impact on the environment. His criticism of industrial production processes, modern materials such as concrete and steel (high environmental impact) in a built are, not surprisingly, absent from his architecture. Gandhiâ&#x20AC;&#x2122;sâ&#x20AC;&#x2122;s buildings lie outside the matrix of material technology and urbanity that defines modern Euro-American architecture. (Riyaz Tayyabji, 2018)

MATERIALS USED IN GANDHI’S ASHRAMS Tolstoy Farm

Figure 38 Tolstoy Farm, South Africa

At Tolstoy farm (Fig 35), in South Africa, Bapu was involved in building. He likely picked up a great deal about construction from the architect, Kallenbach. Gandhi’s architecture was about Simplicity and often was a configuration of vernacular elements. Millie Polak recalled, “His bent was naturally towards the ascetic and not the aesthetic”. (Riyaz Tayyabji, 2018) 9

Hriday Kunj, Sabarmati Ashram

Figure 39 Hriday Kunj, structural isometric - view

The Hriday Kunj (Fig 36, 37) in Sabarmati Ashram in Ahmedabad, Gujarat, was made from burnt brick, sawn timber, and handmade county tile, and are referred to, in local terminology, as pucca, or proper/permanent buildings. However, Gandhi found it excessive and thought it too big and unnecessarily complex. (Riyaz Tayyabji, 2018) 9

Bapu Kutir, Sevagram Ashram

Figure 40 Hriday Kunj, Ahmedabad

At Bapu Kutir (fig 38, 39) Sevagram Ashram near Nagpur, the buildings are much simpler and made from materials found within a fifty-mile radius. Buildings have stone plinths, and the walls are made of a local mud called “Garhi mitti” mixed with water, cow dung, wheat husk, and hay, the latter serving as a binder and insulation. Columns of un-sawn sagwan wood hold up the roof structure, which is covered with bamboo matting and clay country tiles. These were self-built kachcha house. (Riyaz Tayyabji, 2018) 9

INFERENCE

Figure 41 Bapu Kutir, Structural isometric view

Gandhi’s idea of materiality progressed towards simplicity and rawness over the time. He experimented with materials and understood its relationship with his body. He clearly saw that the uncontrolled use of materials had led to imbalances in external and internal environments of human body. His inclination to move from the pucca to the kuchcha (in both diet and in the construction of buildings), is rooted in the idea of health and what it means to live healthily. Sources 9. Tayyibji, R. (2019). Gandhi's buildings and a search for Spiritual Modernity. Academia.edu. Fig 35, 36, 38, 40, 42, 43, 44 Sources

Figure 42 Bapu Kutir, Wardha

Figure 28, 29, 30, 31, 32, 33 Research paper ‘Gandhi's buildings and a search for Spiritual Modernity’ by Riyaz Tayyabji, in 2018.

CHAPTER 3 3.INTERPRETAION OF VALUES IN ARCHITECTURE 3.1.What is ‘Values in Architecture’? 3.2.Values of Individuals translated in Architecture 3.2.1.Adolf Hitler 3.2.2.Rabindranath Tagore 3.2.3.Mahatma Gandhi

3.1. WHAT IS ‘VALUES IN ARCHITECTURE’?

Beliefs

Values

Attitude

Figure 45 Values, Beliefs and Attitude formation

Values are principles, standards or qualities that group of people or an individual hold in great regards. Values denotes the significance of a thing or an action, with the aim of discerning what are best actions to do or what is the best way to live or to describe the importance of different actions. Value systems are proscriptive and prescriptive beliefs; they affect ethical behavior of a person or are the basis of their intentional acts. Values, beliefs and attitudes are often used interchangeably. However, there are significant difference between them. Beliefs form values which shape attitudes (fig 45). Ideology has a social function, and the architecture is directly linked with culture and society; it is an expression of nature and condition of any culture and society at any point in time. Thus, architecture can be a strong means for the communication of values. The human mind functions based within a structure of certain kind, it needs certain points of reference to act in some direction, or be able to make judgements. Similarly, architecture needs some system to generate concepts and expressions appropriate to a society or an individual. Having reference of a value system helps an architect while making design decisions – from conception to plan formation, selection of materials to construction. Hence, architecture becomes much more than just a building to the user and the architect. Values offer connection to the overall structure of society, including attributes such as politics, economics and culture. The aspirations of any society are seen in its values and the built environment is a reflection of it. The thesis aims to study values of an individual and its impact on architecture.

3.2. VALUES OF INDIVIDUALS TRANSLATED IN ARCHITECTURE Values can belong to an individual, to a religious sect, to a political group, to a community etc. However, here we try to understand an individual’s values being translated into architecture. There have been great men in past who had immense influence on society and contributed to the world their value system. Few architects, have in past translated these values into architecture. Hence, here’s stating Rabindranath Tagore, Adolf Hitler and Mahatma Gandhi, whose values have been translated into architecture by the architects.

3.2.1. ADOLF HITLER’S VALUES Adolf Hitler (fig 46) was a dictator of Germany, who headed Nazi Party from 1933 until 1943. He possessed enormous power and played a crucial role during the World War 2. Albert Speer, a good friend, translated his values into architecture, under complete guidance of Hitler. Figure 46 Adolf Hitler

Albert Speer was an architect, with a combination of obsequiousness and technical competence, he got closer to the center of the German politics, from being an interior decorator to minister of arms and war production. He translated Hitler’s sketches into built forms under Hitler’s guidance and bagged some of the most important projects of reconstitution. Redesigning Berlin was the most important, besides the monumental buildings.

Figure 47 Long Hallway, German Reich Chancellery

In 1938, Speer built German Reich Chancellery. Here, Hitler desired to create his impression of being big, imposing and concrete. Hence the hallway (fig 47) leading to Hitler’s Cabin was designed to make the visitor feel nervous and cold. Speer said that this long, 480ft hallway (fig 47) will demonstrate greatness of German Reich. He used striking Marble stone, meticulous details and tricked with light and optics to achieve this.

3.2.2. RABINDRANATH TAGORE Tagore (fig 48) was a Bengali poet, musician, artist and a thinker. He played an important role in India’s freedom movement and shaping the modern India. He conceptualized Shantiniketan.

Figure 48 Rabindranath Tagore

In 1906, August, as a part of Swadesi movement, the National Council of Education was established to ‘organize a system of education, literary, scientific and technical National lines and under National control’ from the lowest to the highest levels. Hence the concept of Bunyadi Talim (fundamental education) in the national context became a tenet of Gandhi’s educational thought. The model for the National Council of Education was Shantiniketan. Architect, Nandalal Bose transcribed Tagore’s values into architecture. The architectural expression of Shantiniketan intended to look to the past: the desire to be part of Asia, a strong Indian Revivalism. The 5 buildings in Shantiniketan, Konaraka, Udayana, Shyamali, Punascha and Udichi has his views manifested stylistically.

Figure 49 Udayana Building

Udayana

Figure 50 Ajanta and Ellora pillars

Udayana (fig 49) has Buddhist pillars, similar to those at Ajanta and Ellora (fig 50), on the front portico. The portico resembles summer theatres in China, Chajja of Mughal character runs around the portico. The balcony has stone railings carved (fig 54), reminiscent of those in Diwan –I –khas at Fatehpur Sikri. Interiors have low seating and low seating, reflecting Japanese thought. The house also has a small Mughal garden. Shyamali

Figure 51 Shyamali

Shyamali (fig 51) was built for Gandhi on his visits to Shantiniketan in 1935. The house is inspired by vernacular house of Assam, built of mud with a mud roof. The exterior reliefs are drawings on local tribal people – the Santhals. The house a large Chaitya – gariha (fig 52), resembling that at Ajanta, at its entrance. Udichi Udichi (fig 53) was built in 1936, it is a two – storeyed house. The first storey is stepped back to provide an open terrace in response to Tagore’s desire to have a ‘room with open verandah’s all around it’. Here again, chajjas and carved stone railings are used in conjunction with arched windows10

Figure 52 Chaitya – griha resembling Ajanta

3.2.3. MAHATMA GANDHI Mahatma Gandhi is the Father of our nation. He played a key role in visualizing Modern India and adapted a non – violent method to get independence. However, he lived a modest life – style and his greatest contribution to the society is his value system, that influences one’s way of conduct in the society.

Figure 53 Udichi

Figure 54 Stone carved railings at Fatehpur Sikri

Laurie Baker belonged to Quaker group in London. Gandhiji’s ideas of truth, simplicity, minimalistic approach towards life, following the path of non – violence was not very different from the Quaker ideals. Baker accepted Gandhi as his mentor. Gandhiji felt that Baker’s real need was in India and asked him to come back to India. He followed Gandhi’s value system in his life and his architectural practice. He translated Gandhi’s values into architectural values as below. The project chosen to analyze the interpretation of values is The Laurie Baker center for habitat studies campus. His work is known to be Modern Vernacular, visually identifiable as vernacular inspiration but appears Modern at the same time. Souces 10 .Desai, M,. & Lang, J.(1997). Architecture and Independence – The search for identity – India 1880 to 1980, Delhi: Oxford University Press

1.Truth Truth is reflected in his material choice and application. Good or bad design has to do with honesty and truth in the choice of materials and the methods of choosing them. He believes in honest use of material, where he would appreciate original form and texture of the material and avoid plastering it or hiding and making it appear like something else. 11

Figure 55 Laurie Baker

Figure 56 Brick Jali at The Laurie Baker center for habitat studies campus.

The materials have been used are random rubble masonry foundations, burnt brick for walls (fig 61) , burnt brick or metal grill to provide perforated surfaces (fig 60), filler concrete slabs (fig 58) for roof and wooden doors (fig 57) and windows. All materials are locally available have been kept in natural form. This expression expresses honest use of materials where all the materials have been used on the bases of their properties and not as a substitute for other materials. 2. Swadeshi Baker insisted in the revival of regional building practices and usage of locally available materials, which is not only economical but would also belong to the place and not remain an imported entity. The usage of local materials is an example of economy as there would not be transport cost. He tried to avoid using energy intensive materials, considering not only its physical and transportation cost but also manufacture cost. He uses as little concrete as possible and maintained his principle of using local materials. Also connected with local materials is the whole aspect of local traditional plans, designs and building techniques, which have evolved over 100 years11. The Bricks, Clay roof tiles (for the filler slab), wooden doors (fig 57), IPS cement flooring are materials locally available. The brick walls (fig 61) and Jalis (fig 60) are built using local skills and construction technique. IPS flooring (fig 59) technique is a local skill. Therefore, using local materials and local skills explains Swadeshi value.

Figure 57 wooden door

Figure 59 IPS Flooring

Figure 60 Burnt brick wall

Figure 61 Brick wall

Figure 58 filler concrete slab

3.Non â&#x20AC;&#x201C; Violence He acknowledged the geographical features of the land for construction and never leveled a hill or filled a low lying area, but his buildings accommodated the slope of land. Built encircles the tree rather than uprooting it. He worked with local material and local craftsmen. 11 The built forms are placed parallel to contours and also placed on terraced platform, but not on the edge. Hence reducing the need of excavation and filling up the land, and eventually reduce cost.

Figure 62 Site map

4. Austerity and concern for the poor Building should be as cost effective as possible. He defined architecture “to be small” is not only beautiful but is often essential and even more important than “large”. To cope effectively with real world problems and the housing needs of the world, we must learn to build as inexpensively as possible. 11 Figure 63 Guest House

Movement paths passing through spaces eliminate the need of adding an extra corridor for movement. Thus, Baker does not add anything which is unnecessary.

Figure 64 Dormitory

Figure 66 Movement, Canteen, First floor

Figure 65 Canteen

Figure 67 Movement, Canteen, Ground floor

Figure 68 Movement, Dormitory, Ground floor

Figure 69 Movement, Dormitory, First floor

Figure 70 Movement, Guest House Sources 11. Mehta, D. (2016). Ideology and architecture: understanding Gandhiji's thoughts and Laurie Bakers works (Bachelorâ&#x20AC;&#x2122;s thesis). CEPT University, Ahmedabad, India.

5.Living in harmony with nature Form and structure responds to the climate and environment in Bakerâ&#x20AC;&#x2122;s work. Baker creates spaces in such a way that it can maintain privacy as well as interaction. He does not use shapes because they are fashionable and trendy, but his shapes evolve out of topographical situation, site conditions or function of a structure. He believed that he was subconsciously influenced by nature, where it is never square or straight but graceful cures. Curves can take stress, strains and can stand up against all external forces. Shapes being exciting and interesting, are also more economical than others. 11 Structure - The load bearing buildings have no footings and are built on a random rubble masonry foundation. Baker uses rat â&#x20AC;&#x201C; trap bond for construction. He uses burnt brick jail to provide perforated surfaces. The arch used for spanning provides a structure which eliminates tensile stresses in spanning an open space. Filler slabs employ replacing unproductive concrete by a filler material which reduces the weight of the slab and also the cost by reducing the amount of concrete used. In all building blocks, the structure displays its true purpose only and is not hidden or decorated by any other elements. Form - There are smaller spans to the structure, therefore the need to provide heavier structural members reduces. Larger openings and brick jail walls helps is reduction of amount of material used, therefore structural members need not be heavy. Octagonal form of Guesthouse carries an internal courtyard within; which breaks total span of building in smaller segments, hence load transfer is taken by form of surface itself.

Figure 71 Canteen, first floor

Figure 72 Dormitory, Ground floor

Figure 73 Guest House

6.Sustainability Growth must not be at cost of ecological assets. He believed in working in partnership with nature, and conserve non-renewable energy and avoid the degradation of available renewable resources. Reduce energy consumption and use environmental technology like Solar lights, water harvesting etc. 11 It seems that openings are placed in such a way that there is a cross ventilation possible in all spaces of the built forms and nearby water bodies helps to make the air cool. South – West and North – East sides of the built forms have been kept porous with maximum openings, which allow breeze to pass through spaces. Roof openings allow hot air out and drains off rain water. Sources 11. Mehta, D. (2016). Ideology and architecture: understanding Gandhiji's thoughts and Laurie Bakers works (Bachelor’s thesis). CEPT University, Ahmedabad, India.

Figure 74 Cross Ventilation, Canteen first floor

Figure 75 Cross Ventilation, Dormitory, Ground floor

Figure 76 Cross Ventilation, Guest House Sources Fig 76, 75, 74, 73, 72, 70, 69, 68, 67, 66 Mehta, D. (2016). Ideology and architecture: understanding Gandhiji's thoughts and Laurie Bakers works (Bachelorâ&#x20AC;&#x2122;s thesis). CEPT University, Ahmedabad, India.

CHAPTER 4 4. RISE OF MODERN ARCHITECTURE IN INDIA 4.1.Characteristics of Modernism 4.2.Modernism in India 4.3.Modernism in Ahmedabad

Figure 77 ATIRA, Ahmedabad

Figure 78 Physical Research Laboratory, Ahmedabad

Modernism and Westernization are often used synonymously. Modernism is simply the state of being up – to – date. The use of the term here implies changes from the past in certain characteristics of a society. Hence modern society is more adaptable to change. It is required in order to make the future better. Modern architecture is direct consequence of Industrial Revolution, it emerged from innovation of technologies for construction, innovative materials like glass, steel and concrete. Modernism therefore showcase the new materials and construction techniques. Its core ideas developed were ‘form follows function’, ‘Less is more’ and ‘A house is machine for living’. The aesthetics was minimalistic and ornamentation was rejected, employed platonic geometrical form and planar surface. Classical or historical references were deliberately avoided. It became widely popular after the World War 2. Their work had an immediate effect. Hamid Rehman, Achyut Kanvinde and Charles Correa were the beginning few architects to walk this path. 12

4.1. MODERNISM IN INDIA Figure 79 Gandhi Smarak Sangrahalay, Ahmedabad

Figure 80 Newman Hall, Ahmedabad

Figure 81 Patel House, Ahmedabad

Designs are poetic statements set up in the midst of contingencies. Contingencies are the environmental: places, people, cultures. The failure to pay more than lip service to this ideal, and sometimes, more honestly, not even that, led to serious doubts about the contribution of Modern architects of life in India. (Le Corbusier)

Modernization in India simply means changes implied by British pre-independence and afterwards through application of ideas from European and American sources. It is often believed that the history of Modern Architecture began with arrival of Le Corbusier. Post – Independence, the architecture of British was politically not acceptable. Hence, Nehruvian vision was to take inspiration from Europe and United States for India’s new identity. Only after the first Indian architects educated abroad under the direction of Modernists returned to India, did Modernism get firm hold in India. There were two groups of Indian Modern architects, post – Independence, that preceded the coming of Le Corbusier and his presence gave boost to Modernist thought. One consisted of those architects whose work had grown out of the Art Deco. Second group consisted Indian architects, educated in Britain, continental Europe and America during 1940. It is the second group that constitute the first generation of post – Independence Indian architects. They initiated the ‘architects’ architecture’ for next 3 decades. The first generation Modern Architects were Habib Rehman, Achyut Kanvinde and Charles Correa. 12

4.1. CHARACTERISTICS OF MODERNISM 50

While the first generation of Indian Modernists owed an intellectual and formal debt to Le Corbusier, the second generation, highly productive between 1960 and 1980, owes it to Le Corbusier. Many have forms in concrete introduced by Le Corbusier but few demonstrate Le Corbusier’s thoughtfulness.

Figure 82 Reserve Bank, Ahmedabad

Figure 83 L. D. Indology, Ahmedabad

Figure 84 Premabhai Hall, Ahmedabad

Figure 85 Tagore Hall, Ahmedabad

Figure 86 Harivallabhdas House

B.V.Doshi’s design for the L. D. Institute of Indology (fig 83) 1957 62, Charles The second generation of Indian Modernists, emerged with the coming of Le Corbusier. Much like the first generation, was firmly imbued with the spirit of Independence and with the idea of Modern architecture as its expression. Their work, in their early years at least, was highly derivative from works of Le Corbusier, Louis Kahn and Gropius. There was however, also the beginning of an effort to break away from the imported models of Gropius, Le Corbusier and Kahn as formal aesthetic vocabularies. Correa’s Municipal Transport Service Bus Stand and Achyut Kanvinde’s Harivallabhdas house (fig 85) show influences of Le Corbusier’s prismatic forms. A number of late 1960 and early 1970s building can be added to the list that used formal vocabulary of Le Corbusier, so much that they seem to have emerged from his office. The regional office of the Central Bank of India (1967) and Premabhai Hall (1975), both designed by Doshi in Ahmedabad. The architects like B. V. Doshi took considerable amount of time to find his own identity. The works of architects who have been exploring new ways of enclosing space and also understood the nature of materials and structure, became trailblazer in shaping new architecture. This was influenced by works of Robert Millart, Pier Luigi Nervi and Felix Candela. Correa’s cricket stadium 1966 (fig 89) and Doshi’s Tagore Hall 1971 (fig 84) popularized the articulation of forces in structure. The National Institute of Design (1961) is influenced by Frank Lloyd Wright, a result of Gautam and Gira Sarabhai’s experience that they carried from Taliesen. Kahn’s IIMA popularized for 2 patterns: load bearing exposed brick wall and using arch and circular opening. It inspired a number of buildings designed by Anant Raje and B. V. Doshi. Doshi’s School of Architecture 1967 – 68 (fig 90) is one such building. 12 Similarly, reflection of Kahns Classicism is seen in the form of arches in Muncipal Market, Ahmedabad by Hiren Gandhi and spatial qualities (deep openings, juxtaposition of spaces, use of courtyard) in Chinmaya Mission’s centre in Ahmedbad. However, B. V. Doshi ( at CEPT campus) and Anant Raje ( at IIMA hostel and dinning) were influenced by Kahn, alike Kahn, addressing reality and tradition, local materials and methods. Sources 12 .Desai, M,. & Lang, J.(1997). Architecture and Independence – The search for identity – India 1880 to 1980, Delhi: Oxford University Press

4.3. MODERNISM IN AHMEDABAD Achyut P. Kanvinde

Figure 86 Calico Dome, Ahmedabad

Figure 87 NID, Ahmedabad

He completed his studies at Harvard in 1947. He was influenced by Gropius and designed ATIRA 1950-1952 (fig 77) and (PRL) Physical Research Laboratory 1954 (fig 78) in Ahmedabad, had the influence of Bauhaus. Kanvinde created the buildings that represented modern technology and industrial machine age. In ATIRA he employs an open plan, with clearly distinct ‘functional areas’. The admin – cum – laboratory block is of a perfect rectangular form. The continuous bands of glass are flushed with the wall on the north façade. On the south side, sun shades run along the façade in a continuous line. The PRL building is similar. In these designs, Kanvinde has pioneered the use of a flexible concrete column and beam grid in India. Similarly, he introduces waffle slab in the Bank of India building in Bhadra, Ahmedabad. Charles Chorrea

Figure 88 FLW’s proposal for Calico Building, Ahmedabad

Figure 89 Correa's Cricket stadium

He graduated from MIT, Massachusetts in 1955. He was influenced by use of striking concrete forms by Le Corbusier. The exhibition space and memorial at the Gandhi Smarak Sangrahalaya 1958 – 63 (fig 79), Ahmedabad, by Charles Chorrea is an early example of the marriage Modern Architecture with Gandhian Philosophies. Its directness, unheroic scale and simplicity, its play of solid – void and light – shadow, shows a departure from the pure International style. The open – grid plan with pyramidal roofs shows the influence of Le Corbusier. Hasmukh Patel He completed his masters from Cornell University, Newyork in 1959. He took over Atmaram Gajjar’s practice in Ahmedabad in 1961. His work is known for crisp its meticulous planning and crisp detailing. He was less influenced by Gropius compared to rest of his contemporaries, perhaps because he was away from direct influence of Gropius in Newyork. He was influenced by precision of Mies van der Rohe and Harry Seidler, which can be spotted in Newman Hall 1970 (fig 80), Dena Bank 1974 – 82, Reserve Bank 1969 (fig 82) and Patel house 1969 (fig 81) Gautam and Gira Sarabhai

Figure 90 CEPT Campus, Ahmedabad

Many architects studied with Frank Lloyd Wright at Taliesen during late 40’s. They include Guatam Sarabhai, his sister Gira Sarabhai, Mansingh Rana and Nari Gandhi. Both Gautam and Gira Sarabhai, played an important role in development of Modern Architecture in India. They avoided publicity and hence never received the acknowledgement they deserve. Gautam Sarabhai was educated in Mathematics in Cambridge, much preoccupied with 52

experiments in engineering and structures. While designing Calico dome (fig 86) with Gira, it is said that he had corresponded with Buckminster Fuller. The two also designed National Institute Design (NID fig 90) in Ahmedabad, 1961.They hired Frank Lloyd Wright to design the administrative office of the Calico Mills (fig 88) but after a ‘falling out’ with Wright, they switched their architectural alliance to Le Corbusier. It is interesting to speculate on how Indian architecture might have progresses if Wright’s design had been built. Gautam and Gira Sarabhai were responsible to get Kahn. 12

GANDHI Influence on Ahmedabad

Value System

People

Vows

Places

Views

Architecture

Individuality through Material Association

Indiciduality through Spatial Association

LAURIE BAKER

Events

Modernism in India

Pre - Independence Architecture

Post - Independence Architecture

First Generation Modern architects

Second Generation Modern Architecture

Linking Gandhian Values with Modern Architecture of India. 54

CHAPTER 5 5. CASE STUY SELECTION CRITERIA

5. CASE STUY SELECTION CRITERIA

Mahatma Gandhi, after he returned from South Africa, stayed in Ahmedabad for first 15 formative years of his life in India. His value systems influenced many in the city and his values are alive in Ahmedabad even today. Ahmedabad was amongst first few cities to embraced Modern architecture, after Delhi and Mumbai. Hence, the selected works are Modern Architecture buildings situated in Ahmedabad. Gandhi’s Ashram is closely studied to understand Modernity in Institution buildings. Hence the selected works are Institutional Buildings

The death of Nehru was coincidentally tied to demise of Modernist design theory in the 1970’s as the challenged ideology amongst the architectural elite. Nehru’s life spanned the development and acceptance of Modernist architectural thought. Hence the works of Modernist architects were built before the orthodoxy of modern architecture has been severely challenged around the world. Hence the Gandhian values can be traced in purest of Modernist spirit. The Architects who designed the buildings was familiar with Gandhian values at that point in their career. Either the client or architect was influenced by Gandhi and hence introduced his values in their buildings.

The buildings selected for case study are: Gandhi Smarak Sangrahalaya designed by Charles Correa - 1958

CEPT University designed by B. V. Doshi - 1962

Newman Hall designed by Hasmukh Patel -1965

CHAPTER 6 6. FRAMEWORK

6. FRAME WORK The case study analysis framework is selected rom 2 sources. One, by understanding spatial quality in Gandhi’s ashrams and hence deriving criteria to find Modernity in Institutional space. This is derived from a research paper written by Riyaz Tayyabji, ‘Gandhi's buildings and a search for Spiritual Modernity ‘. Two, by understanding works of Laurie Baker and deriving architecture values parallel to Gandhian values. This frame work is taken from an undergraduate thesis ‘Ideology and architecture: understanding Gandhiji's thoughts and Laurie Bakers works’ by Mehta, D.

6.1. LAURIE BAKER’S TRANSLATION OF GANDHIAN VALUES INTO ARCHITECTURE 1.Truth Truth is reflected in his material choice and application. Good or bad design has to do with honesty and truth in the choice of materials and the methods of choosing them. He believes in honest use of material, where he would appreciate original form and texture of the material and avoid plastering it or hiding and making it appear like something else. 2.Non-Violence Non – Violence reflects in response to the site. Gandhi believed in working in partnership with environment and human needs must be sufficed without deteriorating it. He acknowledged the geographical features of the land for construction and never leveled a hill or filled a low lying area, but his buildings accommodated the slope of land. Built encircles the tree rather than uprooting it. He worked with local material and local craftsmen. 3.Austerity and concerns for poor This is seen in his material use, with no Wastage and cost effective. Gandhi believed that one must possess as much to get minimum comfort, and over possessing would mean stealing. Building should be as cost effective as possible. He defined architecture “to be small” is not only beautiful but is often essential and even more important than “large”. To cope effectively with real world problems and the housing needs of the world, we must learn to build as inexpensively as possible.

4.Individuality Baker designed for the user needs. Gandhi believed that Individuality is the most important quality of a Modern human. Baker followed the principle that a house should seem to be owned by its owner and should reflect their ways of life, values and principles; 5.Swadeshi Swadeshi is reflected in regionalism. Gandhi believed in using locally produced products to boost local economy and bring self â&#x20AC;&#x201C; reliance. Baker insisted in the revival of regional building practices and usage of locally available materials, which is not only economical but would also belong to the place and not remain an imported entity. The usage of local materials is an example of economy as there would not be transport cost. He tried to avoid using energy intensive materials, considering not only its physical and transportation cost but also manufacture cost. He uses as little concrete as possible and maintained his principle of using local materials. 6.Living in harmony with nature Form and structure responds to the climate and environment in Bakerâ&#x20AC;&#x2122;s work. Baker creates spaces in such a way that it can maintain privacy as well as interaction. He does not use shapes because they are fashionable and trendy, but his shapes evolve out of topographical situation, site conditions or function of a structure. He believed that he was subconsciously influenced by nature, where it is never square or straight but graceful cures. Curves can take stress, strains and can stand up against all external forces. Shapes being exciting and interesting, are also more economical than others. 7.Sustainability Growth must not be at cost of ecological assets. He believed in working in partnership with nature, and conserve non-renewable energy and avoid degradation of renewable resources. Reduce energy consumption and use environmental technology like Solar lights, water harvesting etc.

6.2. SPATIAL QUALITY IN GANDHI’S ASHRAM Opening up of the private space of the body as an expression of new, modern relationship between body and dwelling, is one of the most consistent themes across Gandhi’s buildings. For Gandhi, this opening up had deep spiritual implications. Open spaces are used for 2 main activities that leads to individuality (Riyaz Tayyabji, 2018). 1.Open dialogue with one self. 2.Open dialogue with others.

Spatial Manifestation of Individuality

Open dialogue with others

Institutional/ collaborative spaces

Porous spaces: Dwelling in verandas and under heavy foliage trees

Open dialogue with oneself

Study: Place of contemplation

Domain of an individual simultaneously connected to the social realm

Individual and societal bodies are shaped into institutional relationships through activities

Space to have an inward inquiry

In-turn becomes a place for operation of a collective of coexperimenters.

Spatial Manifestation of Individuality

Figure 91 Spacial manifestation of a Modern Individual. The flowchart is derived from a research paper ‘Gandhi's buildings and a search for Spiritual Modernity’ by Riyaz Tayyabji, in 2018.

CHAPTER 7 7. CASE STUDIES

CEPT UNIVERSITY - 1962 FACULTY OF ARCHITECTURE

7.1. CEPT UNIVERSITY, AHMEDABAD The Centre for Environmental Planning and Technology (CEPT) was sponsored by the Ahmedabad Education Society (AES), a primary voluntary non – profit organization established in 1935 devoted to the cause of education at all levels in several branches of learning. The School of Architecture was started in 1962, offering an undergraduate program in architecture. The University comprises five faculties. The Faculty of Architecture, the Faculty of Planning, the Faculty of Technology and the Faculty of Design, Faculty of Management. Doshi’s primary concept for the School of Architecture was that it should be ‘an open place with hardly any doors’, and he was determined to use such accessibility not only as a metaphor for academic freedom, but also for environmental responsiveness. Working with the hilly contours of a site that was occupied by brick kilns when it was purchased by CEPT, Doshi decided to treat both inside and outside as educational space, refining Le Corbusier’s notion of the open under buildings raised on piloti to become shaded, naturally ventilated gathering areas. The first impression a visitor has of the School is of this permeability. Doshi’s interpretation of the public institution is that it is not only the place where unchanging old values are conveyed, but more importantly it is the place where such values are questioned and new values are forged. Thus he chooses to let the qualities of open-endedness be the strong experiential quality. The life, philosophy and teachings of Gandhiji were an indelible influence on Doshi after he came to India. This was further reinforced in his relationship with the philanthropic community of mill owners, who were devout followers of Mahatma Gandhi as well. The Mahatma’s sublime austerity and frugal economy o means subconsciously reflected in Doshi’s architecture as a search for organic flexibility in the experience of place making. In such a conception, Place is perceived as a tactile, liminal, vibrating life force and not as a rigid or deterministic form-making exercise. Place is rendered humane, vulnerable, inherently suggestive and open to change and not a fixed geometric or formal notion. The influence of Gandhian thought reaffirmed the belief in building less, leaving as much room for the unstated as the stated.14

Sources 14 Chayya, N,. & Balaswar, D,. & Mehta, M,. & Mehta, D,. & Kathpalia, R,. & Tayyibji, R. (2014). Harnessing The Intangible: Collected Essays On The Work Of Balkrishna Doshi, New Delhi: National Institute of Advanced Studies in Architecture

experience and sacred act, embodying both concrete Presence and immeasurable spirit. Built form remains a backdrop for the evocation of life. This is similar to Gandhi’s ideas, as mentioned by Riyaz Tayyabji, “Gandhi’s buildings, proves that he did realize that the power of changing one’s relationship to physical space and by extension the meaning of buildings, derived from controlling one’s thinking and activity, not merely by radicalizing the design of a space for its own sake”.14

Entry

1. 2. 3. 4.

Faculty of Architecture Faculty of Planning Faculty of Design Faculty of Design Figure 92 CEPT University, Site Plan

The inhabitation of Place becomes a psychic

LAURIE BAKERâ&#x20AC;&#x2122;S TRANSLATION OF GANDHIAN VALUES INTO ARCHITECTURE Truth 1.Explosed structure and materials â&#x20AC;&#x201C; The structure is exposed, and the materials are used for their structural properties and not mere aesthetics. The architectural elements are kept distinct and are emphasized with gaps and grooves. The material surfaces are retained as they are. The rawness of material surfaces are retained.

Figure 93 The rawness of structure and materials are retained

Figure 94 The architectural elements are emphasized

Figure 95 Wooden doors

Non â&#x20AC;&#x201C; Violence The site was a brick manufacturing Kiln when it was bought. Hence the topography is paved with widely available brick. Levels in the campus are in response to site topography. The tress is planted on the site in order to shade the levels where students and the faculties can informally have dialogue.

down

Figure 96 Topography near Faculty of Architecture ramp

down

Figure 98 Site Topography, Ground floor plan, Faculty of Architecture

Austerity

Figure 97 Topography response

Minimal and light weight furniture allows flexibility in furniture layout. The studio also functions as workshop, to make models and collaborative activities just by reconfiguring furniture layout (fig 98, 99). Hence, the studio has multiple uses. The bridges connect north and south studios. The movement is through the space, therefore avoiding passages. The simple and straight forward movement therefore shows sensitivity towards austertity and simplicity.

Figure 98 Student at studio make models

Figure 99 Student works at desk

Individuality Within studio, every student is allocated a desk and a tack board. Student can use the tack board to express himself by pinning up works of his choice on it. The desk remains his personal space and is free to use it as per his desire. Therefore, giving complete freedom in the internalizing process. The furniture is minimal and light, hence the studio layouts can change as per student bodyâ&#x20AC;&#x2122;s decision. Students also get to decide on amount of privacy they need, by placing tack boards to create desired enclosure.

Figure 100 Students pin their work on tack board and has the liberty to use it with freedom

Swadeshi There are 3 primary materials used. Brick, Kota stone and Concrete. Bricks are manufactured locally and laid by local craftsmen. Kota stone is regionally available stone. Using concrete was vital to Modernism. Concrete, here is used critically for structural performance. Wood used for the door.

Living in Harmony with Nature The simple principle of repetition and proportioning is employed. The nearly uniform scale of the various buildings, and the pattern of grouping without any strong dominant geometrical â&#x20AC;&#x153;figureâ&#x20AC;? prevent any sense of grouping without any sense of hierarchical control. Hence harmonising with site conditions

Figure 101 Faculty of architecture, First floor Plan

Figure 102 Section, Faculty of Architecture

Figure 103 Ramp side Elevation, Faculty of Architecture

Sustainability The East-West load bearing walls and southern over-hanging cantilever, blocks the harsh sun. Therefore, keeping the interior spaces cool in extreme heat of Ahmedabad city. Cross ventilation keeps circulating air in the studios and keeps it pleasant. North light brings lights up the studio with sufficient light to work. Therefore, reducing energy consumption on fan and lights. The studios are high and airy, with north light from angled glass windows.

Figure 104 Faculty of Architecture, First floor plan

Figure 105 Section, Faculty of Architecture

SPATIAL QUALITY - OPENESS ALIKE IN GANDHI’S ASHRAM Open dialogue with others Congregational spaces – Spaces allocated for performances, events, and lecture.

Figure 106 Ground Floor Plan, Faculty of Architecture

Informal Social Activities - Activities such as small group meetings, informal discussions, informal lectures happen in this space. The levels are created in response to topography of the site allows students to sit on for informal activities. These spaces are either under the tree foliage or are semi-covered spaces. Hence, has parallel to porosity in social spaces of Gandhi’s buildings. This is the favourite meeting place for students, the entire school is extremely accessible and user-friendly and always hums with activities.

Figure 107 Ground Floor plan, Faculty of Architecture

Openness in Movement – There’s no defined threshold to enter the building and hence there are multiple ways of entering the building. The building becomes omni present and allows free movement.

Figure 108 Ground Floor plan, Faculty of Architecture

Cross Studio interactions – The special connections on horizontal and vertical axis allows dialogue between students for different batches on regular basis. This leads to exchange of ideas on regular basis.

Figure 109 Section, Faculty of Architecture

Open dialogue with oneself Openness in the Studio space is similar to that of Study in Gandhi’s buildings. Student’s internalize, within the personal domain while being in touch with public domian. The view of sky from north light in the studio, has parallel with Gandhi’s study in Wardha, where he specifically required the view of sky from his study space. Therefore, maintaining privacy as well as interaction, protect from the sun but expose to the breeze.The wide doors in the south balconies are hinged, giving unhindered visual access to the outside and allowing a free flow of air.

Figure 110 inside- outside visual connection, Ground Floor Plan, Faculty of Architecture

Figure 111 inside- outside visual connection, First Floor Plan, Faculty of Architecture

Figure 112 inside- outside visual connection, Second Floor Plan, Faculty of Architecture

Figure 113 inside- outside visual connection, Section, Faculty of Architecture

GANDHI SMARAK SANGRAHALAYA - 1958

7.2. GANDHI AHMEDABAD

SMARAK

SANGRAHALAYA,

Mahatma Gandhi lived on the Bank of River Sabarmati from 1918 to 1930. He commenced his march to Dandi – part of civil obedience campaign that led to Indian Independence from here. Correa was commissioned to design study center and museum in 1958, which houses 30,000 letters that were written to and by Gandhi, photographs and hundreds of volumes edited by Mahadev Desai. The collection process continues. This was Correa’s first project in private practice. The Sangrahalaya was inaugurated by Jawaharlal Nehru in 1963.

LAURIE BAKER’S TRANSLATION OF GANDHIAN VALUES INTO ARCHITECTURE Truth Figure 114 Material palate and structure, Gandhi Ashram, Ahmedabad

The materials used are bricks, concrete, wood and Kota stone. Materials retain their original surface and project their structural properties. The structural elements are emphasized by details such as groves.

Non – Violence

The site is flat and the plinth isn’t raised high up nor sunken in ground, which would need more material and labor. The floating plinth is as little in contact with ground as possible, hence leaving it untouched. This shows non – violence towards the site.

Figure 115 Low – plinth, Gandhi Ashram, Ahmedabad

Austerity and Concern for the poor The building is minimal in nature, allowing free movement and the building almost becomes omni – present. The modules are connecting spaces with cement concrete beams, with the roof resting on load bearing brick I – Beams, using minimum material possible.

Figure 115 Gandhi Ashram, Ahmedabad

Figure 116 Gandhi Ashram, Ahmedabad

Individuality The museum is combination of open and closed spaces. One can see the exhibits in close spaces and reflect on it while transiting through the closed spaces. These open spaces have view to the lawns and humble ashram site. Space for internalizing/reflecting has roots in Gandhian values.

Figure 117 Movement from closed space to semi open space, Gandhi Ashram, Ahmedabad

Swadeshi Local materials such as wood, tiled roof and Kota stone is used throughout. The modules are arranged asymmetrically to reflect Indian village pathways (fig 117), with several meeting points.

Figure 118 Gandhi Ashram, Ahmedabad

Living in Harmony with Nature To reflect Gandhiâ&#x20AC;&#x2122;s simplicity and incremental nature of a living institution, is translated into modular units, 6m X 6m. Therefore, the form is simple and harmonizing with site condition.

Figure 119 Gandhi Ashram, Ahmedabad

Sustainability Cross ventilation is seen as vital, wooden louvered windows allow natural air and ventilation into the space. Hence reducing need for electricity to light up and control temperature.

Figure 120 Gandhi Ashram, Ahmedabad

SPATIAL QUALITY - OPENESS ALIKE IN GANDHIâ&#x20AC;&#x2122;S ASHRAM Open dialogue with others The Semi open spaces have benches (fig 121) that allow informal open dialogues. The semi â&#x20AC;&#x201C; open spaces (fig 123) and lawns (fig 122) also allow formal and informal gatherings. Hence the building has enough openness allowing collaborative activities. Open dialogue with oneself The Semi open spaces, with the benches (fig 121) and the lawns also offers openness for open dialogue with oneself.

Figure 121 Gandhi Ashram, Ahmedabad

Figure 122 Gandhi Ashram, Ahmedabad

Figure 123 Gandhi Ashram, Ahmedabad

NEWMAN HALL - 1965

7.3. NEWMAN HALL, AHMEDABAD Newman Hall (now Premal Jyoti) is a hostel for Catholic Christian student, aspiring to be priests, who study at different colleges, Ahmedabad. It is well maintained by Jesuits who commissioned it 50 years ago. It was Hasmukh Patel’s first project and he applied here what he learnt as a student at Cornell university. There he’d learnt to be sensitive about smallest details and its impact. Br. Martin was to be a significant collaborator on many of Patel’s buildings for the Jesuits. He had arrived in Gujarat in 1949, with one of the last large groups of Jesuits to migrate to India. Br. Martin had trained as an engineer and he found in Gujarat both excitement and a structure within which he could build with great care. In an interview with Dr. Bimal Patel, he said “Hasmukh Patel could be called a Gandhian in the way he conducted himself, but he never particularly mentioned about it. He wasn’t directly influenced by Gandhi, but the time he was born in, when Gandhi’s influence on freedom movement and in Ahmedabad city was at peak and vital, Gandhi – ness was prevalent everywhere in the city. Patel’s family occasionally participated in the freedom movement rallies and Hasmukh Patel’s upbringing took place in this environment. Hence his values in life and in architecture had indirect influence of Gandhi. “ When Br. Martin briefed Hasmukh Patel on requirements of building, Patel was thinking of the simplest solution, and hence offered to make an exposed brick building, considering that at the time there was a shortage of cement. Br. Martin had already seen some of the brick buildings in Ahmedabad, including works of B. V. Doshi and he’d liked them. 15

Sources 15. Desai, C., Patel, B.(2016). The Architecture of Hasmukh. C Patel: Selected projects 1963 – 2003, Ahmedabad: Mapin Publishing house

LAURIE BAKER’S TRANSLATION OF GANDHIAN VALUES INTO ARCHITECTURE Truth Concrete, brick and stone are carefully articulated into columns, slabs, ties and weather shades, to ensure that they all retain their integrity and identity. They are nowhere allowed to fuse with one another but carefully kept separate but small gaps and grooves

Figure 123 Details, Newman Hall, Ahmedabad

Non – Violence “The site used to be a lake where Ganesh Visarjan was done. Hence Patel, decided to build basements to utilize the topography”, said Francis Parmar of Newman Hall.

Austerity and concern for poor Concrete was expensive at the time and hence Hasmukh Patel decided to use minimum concrete and used free standing slender, single brick thick columns, standing in group of three linked with each other by thin concrete band. Therefore, minimum use of concrete, an expensive material at the time made it austere.

Figure 124 Newman Hall, Ahmedabad Figure 125 Newman Hall, Ahmedabad

Individuality Individuality is seen in the simple spatial organization, considering the nature of privacy that the priests require, the accessibility needed by the guest to dinning and chapel, without having to disturb inhabitants, the isolation of play ground to maintain silence in the main building.

Figure 126 Newman Hall, Ahmedabad

Swadeshi Locally manufactured brick was used as a primary structural material. The plan of Newman Hall is reminiscent of the cloisters of Europe, but the form of the cloister had been adapted simultaneously to the Indian climate, to the more open culture of a training hostel.

Figure 127 Newman Hall, Ahmedabad

Figure 128 Newman Hall, Ahmedabad

Living in Harmony with nature The simple architectural tool used to design it is proportion and repetition. The form therefore being simple and harmonious.

Figure 129 Newman Hall, Ahmedabad

Figure 130 Newman Hall, Ahmedabad

Figure 131 Newman Hall, Ahmedabad

Sustainability Cross ventilation is seen as vital in all the spaces, with fresh air facilitated courtyards. Free standing slender brick columns also make a screen to shade the rooms beyond from light and gaze.

Figure 132 Newman Hall, Ahmedabad

SPATIAL QUALITY - OPENESS ALIKE IN GANDHIâ&#x20AC;&#x2122;S ASHRAM Open dialogue with others

Sources

Chapel, library, dining hall, playground and meeting room are formal spaces for congregational activities. The courtyard and playground becomes a place for informal collaborations. The organization has time-table that needs to be strictly followed and hence people ought to meet at Chapel, dinning and playground together and have open a dialogue. Many festivals and formal gatherings are sometimes organized in the lawn (fig 133).

Fig 125, 126, 128, 129, 130, 132, 134, 136, 137, 139 Desai, C., Patel, B.(2016). The Architecture of Hasmukh. C Patel: Selected projects 1963 â&#x20AC;&#x201C; 2003, Ahmedabad: Mapin Publishing house

Open dialogue with oneself Chapel and lawn is where the users sit by themselves and reflect (fig 134, 135, 136, 137). The chapel uses natural light (fig 137, 138, 139), or sky to connect users to the outside and make space contemplative. Lawn has sparsely laid furniture and vegetation, where birds are seen hanging out, this set up makes it a contemplative space.

Figure 133 Newman Hall, Ahmedabad

Figure 134 Newman Hall, Ground floor plan Ahmedabad

Figure 135 Newman Hall, Ahmedabad

Figure 136 New, 37 Newman Hall, First floor plan, Ahmedabad

Figure 138 Newman Hall, Ahmedabad

Figure 138 , Newman Hall, First floor plan Ahmedabad

Figure 139 Section, Newman Hall, Ahmedabad

CHAPTER 8 8. CONCLUSION

CONCLUSION Values are brought into architecture either by the client or by the architect. The Client might state his values in his brief/ requirement list (e.g. In an interview with Neelkant Chayya, where he states that, “While CEE was being designed, I hadn’t read about Gandhi. I worked according to the client, Kartikeya Sarabhai’s brief. However, now when I look back, there definitely is some Gandhiness to it. Especially the material treatment, with such honesty.”) Sometimes the architect is influenced by the value system, e.g. Laurie Baker, and he carries that attitude in all his works. Gandhi chose to set up Satyagraha ashram in Ahmedabad, because of its prevalent philanthropic activities and religious beliefs. He said that the Jain community practiced vows that were familiar to him and believed that Ahmedabad could become a model city for India. He met various freedom fighters in Ahmedabad and tried bringing social reformation, built institutions and social platforms for betterment of the city. The lineage of their families are devoted to Gandhian values even today and continue to take social initiatives. Gandhiji never directly spoke about architecture, but he held strong views on sustainability and working in partnership with environment. According to him, humans, environment and other species must live in harmony. Humans must not over utilize resources that also belong to other species, causing their extinction and imbalanced ecology. Depletion of environmental resources causes rural migration which in - turn lead to poverty and slums, hence he said that no economic development must happen at the cost of environmental depletion. He strongly condemned western industrialization, because it looks at resources as assets to be exploited for material growth of society. Since architecture is directly associated with materials, natural resources etc, these values can be clearly translated into architecture. Though Gandhi never spoke about architecture directly, the buildings that he lived in since his birth shaped his perception about closed, open and semi – open spaces. His ashram’s space planning revolves about the idea of ‘Individuality’. This evolving idea of ‘Individuality’ required a certain space planning to accommodate it. Openness was a key criterion, which could facilitate ‘Individuality’. Therefore, one can see ‘Openness’ keeps expanding in his ashrams. Gandhi was extremely conscious of his

diet and health. Hence he associated building materials and spatial qualities with, its impact on his health and well-being. He also emphasized on using local crafts and construction techniques, to support the local economy and causing least environmental impact. Transporting the material from distant places, using material production causing environmental deterioration, technology taking away jobs from people, were his concerns while choosing material and construction techniques. Gandhi was actively involved in visualizing India post – independence. His idea of Modern India comprised of modern Individuals. Individuals with self – realization and ability to self – control and self – discipline. We can see those reflections in his ashram. He centered Individuality on 2 activities, Studying/contemplation and congregation/social collaborative experiments. Study is a place for dialogue with self and congregational spaces facilitate open dialogue with others. Hence these became key factors for building an institution for modern individuals. Modern architecture in India existed before Independence. However, it got into focus when Nehru sought Modern Architecture to define India’s independent status. Le Corbusier was the first Modern architect in India who became a trailblazer for the first 2 generations of Indian architects who returned after practicing under Modern Architects overseas. Ahmedabad embraced the new architecture style and the Mill Owners building was built. However, the clients who commissioned Modern Architecture in Ahmedabad further were Gandhi’s devotees and reflected their values in architecture through the brief/ clientrequirements that they handed to the New modern architects of India. Hence that’s how Gandhi’s values were passed on to the Modern architects. Laurie Baker, a pre – independence architect made Gandhi his guru and was a staunch follower of his value system. His architecture therefore is held highest for Gandhian Values translated into architecture. All his buildings were focused on using local materials, locally available skills, local construction techniques which supported local economy. Using natural wind to keep the place comfortable and pleasant, using natural light and responding to local climate gave his buildings a vernacular touch/sustainability. His attitude towards the site, material and user was that of non – violence. Thesis framework relies majorly on his works. Modern architecture has its roots in Western Industrialization, that Gandhi stood strongly against, therefore a Modern architecture building may not suffice Gandhian values to the

extent that is seen in Laurie Bakers work. But this thesis is an attempt to understand various interpretation of Gandhian Values in Modern architecture. However, I realize after the study that Modern Architecture is the most flexible to accommodate his values. Gandhian value system cannot be equated with stylistic architecture; Its rather an attitude that an architect has while he makes design decisions. Hence every architect has an individual interpretation. In an interview with Neelkanth Chayya, he said, “Where’s Gandhi seen in my works? In the choice of materials. I chose material with sense of equality. No material is above the other, besides for its functional abilities. Also, I believe in efficient use of material. We have minimum material wastage on our site.” It's easy to take for granted, the Gandhian Values in architecture, because today we’re surrounded with buildings having good ventilation and light, bespoke for the Individual client and minimum area wastage as a default. The generations of architects post-Independence have performed several experiments on concepts such as regionalism and local crafts and now are familiar ideas. However, the concern might not have been spiritual upliftment, alike Gandhi. At the time of Vernacular architecture (lack of light and ventilation) and Revival Architecture for public buildings and palaces, modern architecture came as a relief. Catering to both lay man and avant garde. It solved major problems of ventilation, light and building technology was comparatively quick. For the first time, we foresaw, buildings as a mere weather protection shield and Identity to a medium that can nurture human spirit and bring good health and well – being. The spaces began being designed inside out, planning for spatial quality as an experience. Volumes, proportions, enclosure etc began being experimented with with human experience in focus. Hence the building technology rendered such flexibility and allowed openness inside the building, dissolving borders between inside and outside. Form and elements exploration began in order to bring in light and create cross ventilation inside. Hence the private domains began being more open and comfortable to encourage a lifestyle of privacy. From Gandhi’s ashrams, I learn to employ the knowledge of spatial quality to achieve a certain cause. The quality of architectural shell is as important for interior environment. In the ashram, varied degrees of enclosure is employed for different activities to encourage a collaborative experiment behavior and self – realization process of Individuals. Reversal of spatial qualities, seen at ashram, can become a Jail, for captivation and punishment. Hence various causes can be achieved by controlling degree of enclosure.

BIBLIOGRAPHY Website Passes, C. (2015, January 29). Design Thinking Architecture|TEDxUniversityOfNicosia. Retrieved from http://www.youtube.com/watch?v=aBaiYdlGW_k

Shurud, T.(2019, February 6). Inconvinient truth: How Gujarat forgot Gandhi. Retrieved from URL https://www.livemint.com/news/india/inconvenient-truth-how-gujaratforgot-gandhi -1549474968445.html

Anand, Y. P.(NA). Cleaniliness-Sanitation: Gandhian Movement and Swachh Bharat Abhiyan. Retrieved from URL https://www.mkgandhi.org/articles/cleanliness-sanitation-gandhianmovement-swachh-bharat-abhiyan.html

Sorkin, M.(2012, May 21). Hitlerâ&#x20AC;&#x2122;s Classical Architecture. Retrieved from URL https://www.thenation.com/article/hitlers-classical-architect/ Weller, C. (2016, March 21). A haunting look back at the Nazis' most famous architecture. Retrieved from URL https://www.businessinsider.com/albert-speer-architecture-20163?IR=T

Malhotra, N. (2015, October 2). 20 Greatest World Leaders and Thinkers Who Were Inspired by Mahatma Gandhi. Retrieved from URL https://www.thebetterindia.com/35422/20-greatest-world-leadersand-thinkers-who-were-inspired-by-mahatma-gandhi/

Book Hyde, L. (2017). Trickster Makes This World- Mischief, Myth and Art. United States, Newyork: Farrar, Straus and Giroux Shurud, T. (2018). An Autobiography or the story of my experiments with truth, India: Penguin Random House. Khoshoo, T. N,. & Moolakkattu, J. N. (2010). Mahatma Gandhi and the Environment, New Delhi: TERI Press Mishra, R. P. (2007).Hind Swaraj: Gandhiâ&#x20AC;&#x2122;s Challenge to Modern Civilization, New Delhi: Concept Publishing Company

Chayya, N,. & Balaswar, D,. & Mehta, M,. & Mehta, D,. & Kathpalia, R,. & Tayyibji, R. (2014). Harnessing The Intangible: Collected Essays On The Work Of Balkrishna Doshi, New Delhi: National Institute of Advanced Studies in Architecture Steele, J.(1992). The complete architecture of Balkrishna Doshi : Rethinking Modernism for the developing world, Mumbai: Super Book House Desai, M,. & Lang, J.(1997). Architecture and Independence – The search for identity – India 1880 to 1980, Delhi: Oxford University Press Paul, J,. & David, R.(2011). Gandhi’s Ahmedabad: The city that shaped India’s soul, New Delhi: Times Group Books Desai, C., Patel, B.(2016). The Architecture of Hasmukh. C Patel: Selected projects 1963 – 2003, Ahmedabad: Mapin Publishing house

Paper Tayyibji, R. (2019). Gandhi's buildings and a search for Spiritual Modernity. Academia.edu. Mukerji, A., & Sanghamitra, B. (2011). A search for Post - Modernism in Indian architecture. Academia.edu.

Thesis Mehta, D. (2016). Ideology and architecture: understanding Gandhiji's thoughts and Laurie Bakers works (Bachelor’s thesis). CEPT University, Ahmedabad, India.

Feedback -------------------------------------------------------------------------------------------------------------------------------------Discussed with Prof.Amal Shah and Prof.Aprajita Basu on 22-1-2019 1. Discussion aimed at finalizing thesis topic. 2. Look at Futurology (systematic forecasting of the future, especially from present trends in society. 3. Refer to Michio Kaku (American theoretical physicist, futurist, and popularizer of science) and other futurist. 4. Refer to works of more futurists in various fields and derive its implications in Interior Design. 5. Thesis may be an essay, predicting future in Interior Design as a conclusion. 6. Look at Artificial Intelligence, Speculative Design. 7. Define: Research is about how many years from now (10 years from now? 20 years? 50 years? 100 years?) 8. Approach Seema Khanwalkar and Neha Kothiwale for guide.

Action Taken: Topic Change

Feedback -------------------------------------------------------------------------------------------------------------------------------------Discussed with Prof. Jay Thakkar and Prof. Snehal Nagarsheth on 19-2-2019 1. Study Works and Essays of Karim Rashid and then build the frame work. Ex: Karim Rashid and future paradigm shift. Karim Rashid and smart materials. Karim Rashid and fluidity. Karim Rashid and colors. Karim Rashid and technology. 2. Understand various design perspectives through his essays and work. 3. Title can be: Understanding Karim Rashid through his essays and work.

Action Taken: Topic Change

Feedback Discussed with Prof.Kireet Patel on 27-3-19

1.Why should I study this subject in 2019, in the field of Interior Design? Me: To find out how the the value system can be translated into Interior spaces. 2.What will you do after knowing values in architecture? Me: I will understand values/ideologies of my client and then design. 3.Then you must study the architecture, designed for a client having completely different ideologies. 4.Find Interior spaces that already are designed by an individual’s value system (ex: Architecture of Hitler) to prove that there is a possibility of integrating value system in Interior spaces. 5.How much of Gandhi’s architecture is by architects? 6.Why should you look for Gandhi in Architecture? What is Gandhian architecture? His ashrams cannot be direct case study for architectural example, because it’s not work of an architect. Then, what is the framework for analyzing Gandhi ashrams and how does it contribute to case study framework? 7.Add value to the field of Interior Design through your thesis. 8.Understand Modernism in general and Modern as an Individuals(Gandhi) ideology. 9.Refer to the thesis- House of thoughts.

Action Taken: Introduced chapter on Hitler and Rabindranath Tagore Values in Architecture. Reworked on Index. Added a Chapter on Gandhi’s idea of Modernity.

Searching Gandhian Values in Modern Architecture of Ahmedabad 1