B. Arch Dissertation - Development Center for Transgenders in India

LEARN AND EARN DEVELOPMENT CENTER FOR TRANSGENDERS 2018 - 2019 SUNAYNA MOHAN 2014PA0041 B.ARCH DESIGN DISSERTATION GUIDE

PROF. TEJASHREE LAKRAS

PILLAI COLLEGE OF ARCHITECTURE NEW PANVEL

UNIVERSITY OF MUMBAI NOVEMBER 2018

University of Mumbai

MAHATMA EDUCATION SOCIETY’S

PILLAI COLLEGE OF ARCHITECTURE Dr.K.M.Vasudevan Pillai’s Campus, 10, Sector-16, New Panvel – 410 206

Certificate This is to certify that the project entitled LEARN AND EARN: DEVELOPMENT CENTER FOR TRANSGENDERS is the bona-fide work of

SUNAYNA MOHAN (2014PA0041)

Submitted to the University of Mumbai in partial fulfillment of the requirement for the award of the degree of Bachelor of Architecture and was carried out in the college under my guidance

Prof. Tejashree Lakras Name & Signature of Guide Date: 22nd November, 2018

Signature of Principal New Panvel

Thesis Approval for B.Arch.

This dissertation entitled “LEARN AND EARN: DEVELOPMENT CENTER FOR TRANSGENDERS”

by SUNAYNA MOHAN (2014PA0041) is approved for the degree of Bachelor of Architecture.

Examiners

1.---------------------------------------------

2.--------------------------------------------Date: 22nd November, 2018 Place: PANVEL

Declaration I declare that this written submission entitled “LEARN AND EARN: DEVELOPMENT CENTER FOR TRANSGENDERS” represents my ideas in my own words and where others' ideas or words have been included (as from books, articles, essays, dissertations, other media and online), I have adequately cited and referenced the original sources.

I also declare that I have adhered to all principles of academic honesty and integrity and have not misrepresented or fabricated or falsified any idea/data/fact/source in my submission.

I have read and know the meaning of plagiarism and I understand that any violation of the above will be cause for disciplinary action by the Institute and can also evoke penal action from the sources which have thus not been properly cited or from whom proper permission has not been taken when needed.

Signature of the student Name of student: SUNAYNA MOHAN Exam Roll No.: 2014PA0041 Date: 22nd November, 2018 Place: Panvel

LEARN AND EARN:

DEVELOPMENT CENTER FOR TRANSGENDERS

CONTENTS ACKNOWLEDGEMENT 1. SYNOPSIS 2. INTRODUCTION

1 2-4 5 - 15

2.1. WHAT DOES THE TERM “TRANSGENDER”MEAN? 2.2. DEFINITION OF THE TERM TRANSGENDER 2.3. TRANSGENDER IN SOUTH ASIA 2.4. OTHER CATEGORIES 2.5. SOME TERMS AND DEFINITIONS 2.6. HISTORICAL BACKGROUND 2.6.1. INTRODUCTION 2.6.2. EVOLUTION OF TRANSGENDER COMMUNITY I INDIA 2.6.3. MUGHAL PERIOD 2.6.4. BRITISH PERIOD 2.6.5. CRIMINALIZATION DURING THE COLONIAL RULE 2.6.6. CRIMINALIZATION AND MARGINALIZATION DURNIG POST INDEPENDENCE ERA 2.6.7. TIMELINE OF TRANSGENDER IN INDIA

3. ISSUES 3.1. ABSTRACT 3.2. REVIEW OF LITERATURE 3.3. COMMUNITY OF TRANSGENDER IN INDIA 3.4. ISSUES FACED BY TRANSGENDERS 3.5. EDUCATION 3.6. DISCRIMINATION 3.7. EMPLOYMENT ISSUES 3.8. LIVING CONDITION 3.9. HEALTH 3.10. FAMILY AND CIVIL STATUS 3.11. FEMALE TO MALE TRANSGENDERS 3.12. SOCIAL EXCLUSION 3.13. CONCLUSION

16 - 28

4. CURRENT STATUS OF TRANSGENDER

29 - 36

4.1. FROM SOCIAL EXCLUSION TO INCLUSION 4.2. CONSTITUTIONAL PROVISION 4.3. 12TH FIVE YEAR PLAN 4.4. LEGAL PROVISION 4.4.1. AT STATE LEVEL 4.4.2. AT NATIONAL LEVEL 4.4.3. SUPREME COURT JUDGEMENT 4.5. RIGHTS OF TRANSGENDER PERSONS BILL, 2014 4.6. NEED OF REFORMS

5. INSPIRATIONAL PERSONALITIES AND LANDMARK EVENTS

37 - 49

5.1. INSPIRATIONAL PERSONALITIES 5.2. LANDMARK EVENTS 5.3. SECTION 377 TIME LINE

6. ELECTIVE

50 - 54

7. STATISTICS

55 - 61

7.1. DISTRIBUTION OF TRANSGENDERS IN INDIA 7.2. CONCLUSION

8. CASE STUDIES

62 - 106

8.1. THE THIRD EYE CAFÉ INTERVIEW 8.2. HUMSAFAR TRUST INTERVIEW 8.3. ANANDWAN SMART VILLAGE 8.4. VOCATIONAL SCHOOL EMBELGASSE 8.5. TIMBER SCHOOL IN KUHMO 8.6. NAVYAS

9. SITE ANALYSIS

107 - 125

9.1. SITE SELECTION 9.2. SITE JUSTIFICATION 9.3. SITE STUDY AND ANALYSIS

10.

DESIGN PROGRAM

BIBLIOGRAPHY

126 - 132

1 Foremost, I would like to express my sincere gratitude to my Thesis guide Prof. Tejashree Lakras for the continuous support, patience, motivation, enthusiasm and immense knowledge. Her guidance helped me in the time of research and writing this thesis. I could have not imagined having a better advisor and mentor for this thesis.

I would like to express my gratitude to my supervisors, my friends and my seniors for their valuable contribution. I would also like to mention the teaching, library and non-teaching staff of Pillai College of Architecture.

I would like to thank Ar. Tulika Rastogi from Utkrisht Heritage and Consultants for providing vital information about the site and project. I would also like to thank The Humsafar Trust, Vakola for allowing me to conduct interviews and workshops with transgenders.

Last but not the least, I would like to thank my parents for being openminded about the project and motivating and guiding me throughout the course of architecture.

PAGE

Acknowledgement

2 PAGE

1. SYNOPSIS

3 to mainstream.

OBJECTIVE:  To design a multipurpose structure according to the needs, tradition and custom of transgenders.  To design spaces where education and training can be provided to them for different work profiles which will help them earn livelihood and consequently enable them to live with dignity.  To design a space wherein they can reside as well as acquire various skills so as to help them blend with society.  To design a center that will bring transgender community closer to the main stream.

ISSUES: Some of the issues faced by transgender community are: Discrimination & Social Stigma

Hormone pill abuse

Employment

Penectomy

Education

Marriage and adoption

Homelessness

Documentation problems

HIV Care and Hygiene

Aging

Depression and low self esteem

Female to male transgenders

RATIONALE: Transgenders belong to the third sex and they do not hold any place in the society. They live in small bastis or chawls. Since they are living a secluded life, they are disdained from the society. They get limited opportunity to show their skills and abilities. We have witnessed in the past that, there are number of transgenders who have proved that they are equally talented if given an opportunity and support. However, in the absence of a structured and object oriented facility which can help them come out from their social seclusion to reach their goals and financial independence, these talents remained in the sidelines for decades.

The education and training complex will provide them a platform where they will be given opportunities to do productive work which can lift their standard of living and consequently contribute for the betterment of the society.

PAGE

AIM: To design a training and education center for transgenders to bring them

4 institute is still in progress. Thus, the proposal for a center which caters to the needs of this community will help them to showcase their value in the society.

DESIGN SCOPE: The center for development for transgenders provides a platform for education and training in various fields to bring them closer to the mainstream. Along with these institutes, additional facilities like residential spaces,

Figure 1 : TRANSGENDER IN INDIA

community center, recreational spaces, work place, religious spaces and medical requirements for them within a single complex will also be provided. Consequently, with the help of these resources, the transgender community can learn, reside, and follow their religion within the same complex without the fear of being discriminated and thereby uplifting their standard of living.

ARCHITECTURAL SCOPE: The proposed design should be sustainable and progressive as it will be used by large number of people for a longer span of time. The design can be incremental so that it can be changed as per the needs and requirements of the community.

LIMITATIONS: The scope of this research is to design training and education center for transgenders. However, the scope is limited to study of transgender and the issues faced by them and identify requirements in the design of the center in built forms. This thesis project does not intent to intervene the social cause at an urban level due to limitation of resources.

PAGE

There is no such institution at present in India and the government’s plan for such

5 PAGE

2. INTRODUCTION

6 PAGE

2.1. WHAT DOES THE TERM TRANSGENDER MEAN? Transgender people are individuals of any age or sex whose appearance, personal characteristics, or behaviors differ from stereotypes how

men

and

women

are

‘supposed’

to

about

be.

Transgender people have existed in every culture, race, and class since the story of human life has been recorded. Transgender is an umbrella term, coined in the US, used to include people whose lifestyles appear to conflict with the gender norms of society. It includes many types of people and lifestyles. In the use of the broad term, a transgender person crosses the conventional

boundaries

of

gender;

in

clothing; in presenting themselves; even as

far

as

having

multiple

surgical

Figure 2

procedures to be fully bodily reassigned in their preferred gender role That includes people who do not self-identify as transgender, but who are seems as such by others and thus are subject to the same social and physical violence as those who actually identify with any of these categories. (Trans and Gender Nonconforming Identities, n.d.) (Engendered Penalties: Transgender and Transsexual People’s Experiences of Inequality and Discrimination , n.d.)

2.2. DEFINITION OF THE TERM “TRANSGENDER” As a general meaning given to the term noting or relating to a person whose gender identity does not correspond to that person’s biological sex assigned at birth: the transgender movement.

A "transgender person" means a person who is 

neither wholly female nor wholly male



a combination of female or male



neither female nor male



And whose sense of gender does not match with the gender assigned to that

Figure 3

person at the time of birth, and includes trans-men and trans-women, persons with intersex variations and gender queers.

7 PAGE

2.3. TRANSGENDERS IN SOUTH ASIA The

word

"hijra"

is

a

Hindi-

Urdu word, derived from the Semitic Arabic root hjr in its sense of "leaving one's tribe". The Indian usage has traditionally English

been as

"hermaphrodite",

translated "eunuch" where

into or "the Figure 4

irregularity of the male genitalia is central to the definition."

Hijra is a term given to eunuchs, intersex people, and transgender people in South Asia. Also known as Aravani, Aruvani, Jagappa, or Chhakka, the transgender community in India prefer to call themselves Kinnar or Kinner, referring to the mythological beings that excel at song and dance. Hijras are officially recognized as third gender in South Asian countries, being considered neither completely male nor female. Hijras have a recorded history in the Indian subcontinent from antiquity onwards as suggested by the Kama Sutra period. Many hijras live in well-defined and organized allhijra communities, led by a guru. These communities have consisted over generations of those who are in abject poverty, rejected by, or flee, their family of origin. Many work as sex workers for survival.

However, in general hijras are born male, only a few having been born with intersex variation.

Figure 5

8 PAGE

2.4. OTHER CATERGORIES Transgender people have existed in every culture, race, and class since the story of human life has been recorded. That includes people who do not selfidentify as transgender, but who are seems as such by others and thus are subject to the same social oppressions and physical violence as those who actually identify with any of these categories.

FORMS LESBIAN

GAY

BISEXUAL

TRANSGENDER

TRANSGENDER BY BIRTH MALE-TOFEMALE

EUNUCHS

FEMALE-TOMALE

2.5. SOME TERMS AND DEFINITIONS

Figure 6 TARGETED USER GROUP

ASEXUAL

CROSSDRESSED

9 their issues can be identified and the solution to their issues can be given in the form of architecture, either tangible or intangible.

Figure 7 GENDERBREAD PERSON

Figure 8 UMBRELLA TERMS

PAGE

By understanding the basic definition, types of transgenders and

10 PAGE Figure 9 DIFFERENCE BETWEEN COMMON TERMS

2.6.1. INTRODUCTION Hinduism, Jainism and Buddhism - and it can be inferred that Vedic culture recognized three genders. The Vedas (1500 BC - 500 BC) describe individuals as belonging to one of three separate categories, according to one's nature or prakrti. These are also spelled out in the Kama Sutra (c. 4th century AD) and elsewhere as pumsprakrtistri - prakrti (female-nature), and tritiya-prakrti (third nature). Various texts suggest that third sex individuals were well known in premodern India, and included male bodied or female-bodied people as well as intersexual, and that they can often be recognized from childhood. A third sex is also discussed in ancient Hindu law, medicine, linguistics and astrology. The foundational work of Hindu law, the Manu Smriti (200 BC - 200 AD) explains the biological origins of the three sexes: "A male child is produced by a greater quantity of male seed, a female child by the prevalence of the female; if both are equal, a third-sex child or boy and girl twins are produced; if either are weak or deficient in quantity, a failure of conception results. Indian linguist Patanjali's work on Sanskrit grammar, the Mahabhaya (200 BC), states that Sanskrit's three grammatical genders are derived from three natural genders. The earliest Tamil grammar, the Tolkappiyam (3rd century BC) also refers to hermaphrodites as a third "neuter" gender (in addition to a feminine category of unmasculine males).

In Vedic astrology, the nine planets are each assigned to one of the three genders; the third gender, tritiya-prakrti, is associated with Mercury, Saturn and (in particular) Ketu. In the Puranas, there are also references to three kinds of devas of music and dance: apsaras (female), gandharvas (male) and kinnars (neuter).

11 PAGE

2.6. HISTORICAL BACKGROUND

12

OF

TRANSGENDER

PAGE

2.6.2. EVOLUTION

COMMUNITY IN INDIA There was historical evidence of recognition of “third sex” or persons not confirm to male or female gender in near the beginning writings of

ancient

India.

The

concept

of

“tritiyaprakriti” or “napumsaka” had been an integral part of the Hindu mythology, folklore, epic and early Vedic and Puranic literatures.

Lord Rama, in the epic Ramayana, was leaving in the forest upon being banished from the kingdom for 14 years, turns around to his followers and asks all the ‘men and women’ to return to the city. Among his

Figure 10 ARDHA NAARI

followers, the hijras alone did feel bound by this direction and decide to stay with him. Impressed with their loyalty, Rama sanctioned them the power to confer blessings on people on auspicious occasions like child birth and marriage, and also at inaugural functions which, it was supposed to set the stage for the custom of badhai in which hijras sing, dance and confer blessings. Aravan, the son of Arjuna and Nagakanya in Mahabharata, offer to be sacrificed to Goddess Kali to ensure the victory of the Pandavas in the Kurukshetra war, the only condition that he made was to spend the last night of his life in marriage. Since no woman was willing to marry one who was doomed to be killed, Krishna assumes the form of a beautiful woman called Mohini and married him. The Hijras of Tamil Nadu considered Aravan their progenitor and call themselves Aravanis.

2.6.3. MUGHAL PERIOD The Hijras occupied high positions in the Islamic religious institutions, especially in guarding the holy places of Mecca and Medina the person of trust, they were able to influence state decisions and also received large amount of money to have been closest to kings and queens. Thus hijra frequently state the role of their status in that period.

13

In the beginning of the British period in Indian subcontinent hijra used to accept protections and benefits by some Indian states through entry into the hijra community. Furthermore, the benefits incorporated the provision of land, rights of food and smaller amount of money from agricultural households in exact area which were ultimately removed through British legislation as because the land was not inherited through blood relations.

2.6.5. CRIMINALIZATION UNDER THE COLONIAL RULE Through the onset of colonial rule from the 18th century onwards, the situation changed drastically. Accounts of early European travelers showed that they were repulsed by the sight of Hijras and could not comprehend why they were given so much respect in the royal courts and other institutions. In the second half of the 19th century, the British colonial administration vigorously sought to criminalize the hijra community and to deny them the civil rights. Hijras were considered to be separate caste or tribe in different parts of India by the colonial administration. The Criminal Tribes Act, 1871, this included all hijra who were concerned in kidnapping and castrating children and dressed like women to dance in public places. The punishment for such activities was up to two years imprisonment and a fine or both. This pre-partition history influences the vulnerable circumstances of hijra in this contemporary world.

2.6.6. CRIMINALIZATION

AND

MARGINALIZATION

DURING

POST-

INDEPENDENCE ERA The Act was repealed in 1952 and its legacy continues and many local laws reflected the prejudicial attitudes against certain tribes, including against Hijras.

According to Section 36A, Karnataka Police Act, 1964 

preparation and preservation of a register of the names and places of residence of all eunuchs residing in the area under his charge and who are reasonably suspected of kidnapping or emasculating boys or of committing unnatural offences or any other offences or abetting the commission of such offences.

 Piling objections by aggrieved eunuchs to the inclusion of his name in the register and for removal of his name from the register of reasons to be recorded in writing. (Michelraj)

PAGE

2.6.4. BRITISH PERIOD

PAGE

14

PAGE

15

16 PAGE

3. ISSUES FACED BY TRANSGENDERS IN INDIA

17 Transgender community in India is an important part of society. Even, law can’t deny their existence. We live in 21st century where human rights are assured and preserved for human beings except the third gender i.e.., Transgender.

Despite all constitutional guarantees, the Transgender are even denied to have their basic rights like Right to Dignity, Personal Liberty, Education, Freedom of expression etc.

3.2. REVIEW OF LITERATURE A study titled “Preliminary problems faced in educating the third gender community” stated that the problems in their life starts from home. They often feel aggression and denial from their family members including their parents. It also stated that the Transgender community face discrimination and high level of stigma in almost every walk of their life.

According to the report of UNDP titled “Hijras/Transgender women in India: HIV, human rights and social exclusion”, it can be seen that the Transgender community in India are exposed to health related issues STI and HIV due to poor sanitation conditions and lack of education. The social exclusion of this community is another major problem. The report also recommended that the community necessitate a variety of solutions and actions.

“The life of Transgender in India” highlighted the landmark decision of 2014 of Supreme Court stating how Supreme Court has guaranteed the constitutional rights for Transgenders. The author also mentioned the names of many Transgender who are working hard to socially include their category in society.

Figure 1 LGBTQ IN INDIA

PAGE

3.1. ABSTRACT

18 The Transgender indeed are integral part of community but most neglected and denied one also. It is a biological phenomenon which brings changes in human body. In India, they indeed can be found and seen in each and every place as the most neglected one. When the child take birth in any Hindu family, they are called to give blessings to the child and even at the time of marriages, they are invited to bless the newly couple. Except these situations, they are treated as sin and curse to the society.

3.4. ISSUES FACED BY TRANSGENDERS The Transgender fall under the category of LGBT group (Lesbian, Gay, Bisexual and Transgender). They belong to the marginalized group of the society which faces legal, social, cultural and economic difficulties. (Hotchandani, Issue 4, April 2017)

Figure 2 PROTEST FOR RIGHTS BY TRANGENDERS

PAGE

3.3. COMMUNITY OF TRANSGENDER IN INDIA

19 EDUCATION

Education is a fundamental human right. It can expand our prospects, help us learn about ourselves and our world and build foundational skills for our working lives. In many societies, there is a strong connection between one’s level of educational attainment and income. Unfortunately, not all students have the opportunity to follow education in a safe environment. Many reports and data show that transgender people are currently unable to access equal educational opportunities because of harassment, discrimination and even violence. Most transgender learners are school dropouts.

90% of transgenders don’t complete even their secondary school education. Their academic knowledge is poor. Because of this reason, even if an organization employs them, they are offered only very low income jobs. Some transgenders accept it, but their economic needs pressurize them to leave these jobs and once again engage in begging and sex work.

Educating the transgenders by providing them with skill development programs can change their lives for better. Skills in writing, reading and speaking in their mother tongue, and coaching them in English along with computer skills could take them to places.

3.6.

DISCRIMINATION

Transgender and intersex people are discriminated in our society in all walks of life. In public places like bus stations, railways stations, theatres, temples, schools, colleges, universities, corporate offices, malls, beaches and even in public toilets, transgenders are offended or abused.

India being a highly populated country with different religions, cultures, castes and languages, transgenders are an invisible minority.

The fear, suspicion and the uncommonness about our identities is a serious issue which needs to be addressed.

PAGE

3.5.

20 DISRESPECT

They are disrespected in each and every aspect of life except in few cases like after the birth of a child for their blessings or to bless the newly wedded couple.

3.6.2.

DOWNTRODDEN

These people are treated badly or oppressed by people in power. They are prone to struggle for social justice because of their identity as Transgender.

3.6.3.

RAPE AND PHYSICAL ABUSE

This is the most common people Transgender people face. They are prone to face rape followed by physical and verbal abuse.

3.7.

EMPLOYMENT ISSUES

Transgenders are thrown out from their biological families. Unable to bear the discrimination and violence, many of us also choose to leave our families and start to live with other transgenders creating artificial families. These families are strong and provide safety and security for the abandoned transgender people.

Due to poverty, discrimination, and lack of skills, many transgenders have no choice of livelihood. They engage in sex work and begging.

Far too often, transgender people are denied these basic human rights. There are serious social consequences also associated with unemployment and underemployment. The loss of a job and unemployment are linked to depression and other mental health challenges.

Employment issues are of particular concern to transgender and gender nonconforming people. Large numbers have turned to the underground economy for income, such as sex work or drug sales, in order to survive.

PAGE

3.6.1.

21 WORKPLACE

Negative experiences in relation to the workplace spanning a wide spectrum of phenomena including not getting promoted, being dismissed – or not even getting the job in the first place. Workplaces are often characterized by a hetero normative climate, where everyone is assumed to be heterosexual. LGBT employees can suffer from the open homophobia of their colleagues, thus a lot of people prefer not to come out at the workplace.

3.7.2.

PROSTITUTION

They are forced to enter the profession of prostitutions by their community, friends or relatives. Even, in some cases, it is seen that their parents are involved in it.

3.8.

LIVING CONDITIONS

Housing is a necessity and a basic human right but it is often denied to transgender people. Direct discrimination as well as the aggregate effects of mistreatment and denied opportunities across multiple aspects of life. The various forms of direct housing discrimination faced by transgender like denied a home or apartment and became homeless at some point. Finally, for transgender experienced homelessness a correlation to life-threatening, devastating outcomes including incarceration, work in the underground economy, smoking, drinking and drug use, HIV infection and suicide. Inaccessibility of proper housing, lack of inclusion in government housing schemes, inability to purchase land, inability to rent property.

3.8.1.

HOMELESSNESS

Homelessness is one of the major problems of transsexual people. When a transgender person ‘comes out’ to his/her parents, almost always, they are pushed out of their homes. Sometimes, unable to bear the violence and abuse from the family, they run away from home in search of people like them. If they are accepted by other Transgender family, they are lucky and can be a part of the family and live in their homes.

Otherwise, they have to find a rented house. The public do not give their rented homes to transsexual people. Because of the fear, hatred and misconceptions about the lifestyle of transsexual people, almost 95% of the house owners turn down

PAGE

3.7.1.

22 transsexual people. They charge enormous advance money and monthly rent which the transsexual person cannot afford to pay.

3.8.2.

TOILET CONDITION

Lack of access to public toilets, lack of provision of gender neutral/separate transgender toilets, discrimination in accessing public toilets.

3.9.

HEALTH

Transgenders frequently experience discrimination when accessing health care, from disrespect and harassment to violence and outright denial of service. So many barriers to care whether seeking preventive medicine, routine and emergency care, or transgender related services, Including counseling and hormone replacement therapy, lack of knowledge and accessibility of contraception and the lack of provision of separate wards and beds for transgender persons. Openly discriminative cases related to blood giving and HIV testing.

3.9.1.

STI/ HIV CARE AND HYGIENE

The term “MSM” stands for Men who have sex with Men. Because of this, Transgender are likely to have problems like STI and HIV AIDS. Most of the Transgender belongs to lower socioeconomic status and have low literacy level. It seeks to have improper health care.

In many private health care clinics and also in government clinics, the discrimination still exists in treating a transgender patient. A transsexual woman may not be addressed properly in the gender that she identifies, and may not be treated with dignity. Medical fraternity still needs to completely understand the transgender community issues and treat them with respect and dignity, Transgender people, who are into sex work, do not practice hygienic activities.

Though they insist their clients to use condoms, and protect themselves and their clients from HIV/STD, they are still prone to getting other diseases like skin diseases because of lack of hygienic practices. This is a serious health problem.

Transgenders need to be seriously sensitized on hygienic practices.

PAGE

transgender people. There are some people who give their houses for rent to

23 HORMONE PILL ABUSE

In trying to be the real person, honest with their identities and in pursuit of completing their transition, many transgenders take hormone pills, capsules and injections without the advice of endocrinologists. This is highly dangerous as this can lead to many physical complications.

There are very few endocrinologists who can help transsexual people on transitioning successfully.

Most of the medical fraternity, including psychiatrists, are not sensitized on transgender and sex reassignment surgery issues. Transgender people need proper medical intervention and help. Many male-to-female transsexuals undergo Penectomy from doctors who are not qualified to do so. Often, this results in complications like the blockage of urinary passage etc.

3.9.3.

PENECTOMY

For pre-operative male-to-female transsexual people, the removal of their genitals through surgery gives so much psychological satisfaction. They feel more close to being a complete woman. They are constantly in an urge to get rid of their male genitals. Many of them pay thousands of rupees to doctors who are not qualified enough to perform this surgery. As a result, after the surgery eventually their urinary passage gets blocked. This is a very painful problem for the person who underwent this surgery.

Male-to-female transsexual people undergo penectomy as they cannot spend enormous money on sex reassignment surgery. Sex Reassignment Surgery, shortly known as SRS, is a very expensive surgery which may cost anything from 1 lakh to 3 lakhs. Only rich transsexual people can afford SRS.

PAGE

3.9.2.

24 AGEING

Aging is a severe problem for the poor transsexual women. These senior citizens are not accepted in the Homes for the Aged. They mostly live with transgender women’s families of Jamaths. They cannot go for begging because of their age. They depend on the young people in the family for survival. Though the young transsexuals respect the seniors, they may not be able to help older transsexual women fully. Many old community members are diabetic and have high or low blood pressure.

3.9.5.

DEPRESSION/ LOW SELF ESTEEM

Many transsexual people have a low self-esteem and self-worth because of their difficult childhood. Many of them had been driven out or flee from their homes in teens and early twenties.

These people are mistreated wherever they go, wherever they choose to work. The verbal and physical abuse, the insults from people, the constant threat and danger from the rowdies and other sexual perverted men make them depressed. This is also one of the main reasons why transsexual people turn to alcohol for solace and happiness.

Such transsexual people need counselling, mental health care, personality development programs and therapies which can improve them and raise their self-worth.

3.10. FAMILY AND CIVIL STATUS Once their identity is identified, they are forced and pressurize to leave the parental home by the society as they can’t be a part and parcel of normal community and class.

PAGE

3.9.4.

25 Notable numbers of transgender people have experienced domestic violence at the hands of a family member because of their transgender identity. Many cause them to begin living a double life. Homophobia and trans phobia in the family can develop into verbal as well as physical violence, and can lead to young people being thrown out of home or deciding to leave home, and thus for some can lead even to homelessness. Many of them feel prejudice or discrimination within their family.

3.10.2. CHILD NABBING This community always searches for those babies/ infants/ children who are born with this feature of Transgender. Once they come to know, they try to nab the child from their parents.

3.10.3. REJECTION OF ENTRY They are rejected to get enter in religious places, public places like hotels, restaurants, theaters, parks etc.

3.10.4. DOCUMENTATION PROBLEM During and after transitioning from male to female or female to male, transsexual people have problems in legally getting accepted in their new identities. Even after SRS, and getting a certificate from the surgeon, it is a cumbersome process in getting a new family card, voter’s ID card, driver’s license or a passport. For transsexuals who have done a penectomy and not an SRS, it is even more complicated and difficult.

3.10.5. CIVIL STATUS Possessing accurate and consistent identification documents is essential to basic social and economic functioning in our country. Access to employment, housing, health care and travel all can hinge on having appropriate documentation. Yet, for many of the respondents, obtaining identity documents that match their gender is a major hurdle. No provision of ID cards stating transgender status, difficulty officially changing name/gender in documents such as education certificates, lack of awareness of implications of doing so.

PAGE

3.10.1. FAMILY SITUATION

26 Transsexual women and men should have the right to marry, adopt children and be entitled to all legal protections that non-transgender people are entitled to.

Presently in India, there is no legislation to regulate transsexual people’s marriages.

It is important that an amendment be introduced in marriage laws. That is why this community have been campaigning fiercely for matrimonial rights for transsexual people.

3.11. FEMALE TO MALE TRANSGENDERS The female-to-male transgender people are a completely oppressed gender minority in Indian society. Men in female bodies live a sad life. They are dominated, oppressed and threatened by their families for their identity. They suffer so much and unlike male-tofemale transsexual people who have a support system called Jamath, FTM people have no support system at all. Only certain Human rights organizations and LGBT groups embrace them.

3.12. SOCIAL EXCLUSION The major problem in the whole process is that they are socially excluded from the society. They are excluded from participating in social, cultural and economic life. In brief, they are excluded from – 

Economy, employment and livelihood opportunities



Excluded from society and family



Lack of protection from violence



Restricted access to education, health care and personal care



Limited access to public spaces



Limited access to collectivization



Rights of Citizenship



Excluded from decision-making



Lack of social security

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3.10.6. MARRIAGE AND ADOPTION

27 Countless issues are associating with the gender identity of transgender community such as discrimination, Persistence of stigma, lack of educational facilities, unemployment, lack of shelter, lack of medical facilities like HIV care and hygiene, depression, hormone pill abuse, tobacco and alcohol abuse and problems relating to marriage, property, electoral rights, adoption, Alienation from family and society, Absence of sensitivity, Insecure life, Forced sex work and begging. Social stigma includes being disempowered due to the labeling and negative generalized attitude towards such members who are forced to work as sex workers or sex solicitors. Even in cases of inheritance of property or adoption of a child, they are a neglected group. Most members are driven to begging and pushed furthermore towards the margins. This is by all means human trafficking.

Some members even engage themselves as sex workers for survival. Without the adequate legal polices and necessary Awareness marginalization of transgender will not be changed. (Hotchandani, Issue 4, April 2017) (SINCY WILSON) (sahodari foundations, n.d.)

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3.13. CONCLUSION

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28

29 PAGE

4. CURRENT STATUS OF TRANSGENDERS IN INDIA

The journey of Transgender in a country like India is very struggling and sad.

Though, apart from facing all problems, they are creating their own way and law and order are helping them in developing their community. The following points highlights the struggling journey of Transgender to become an inclusion part of India:

4.2. CONSTITUTIONAL PROVISIONS India is a country where we have well-established framework of Fundamental Rights embedded in the constitution. From the point of view of Transgender, just like other two genders, they are entitled to the four important provisions of Fundamental Rights. Their Fundamental Rights are – Article 14 – Which states that the State shall not deny any person equality before the law or the equal protection of laws within the territories of the State.

Article 15 – The State shall not discriminate against any citizen on the grounds of race, caste, religion, sex, place of birth or any of them.

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4.1. FROM SOCIAL EXCLUSION TO INCLUSION



Freedom of speech and expression;



Freedom of assemble peaceably and without arms;



Freedom to reside and settle in any part of the territory of India;



Freedom to practice any profession or to carry on any occupation, trade or business

Article 21 – Right to his life or personal liberty.

4.3. 12TH FIVE YEAR PLAN The Twelfth Five Year Plan (2012-2017) Proposed empowerment of the Third Gender by providing them education, housing, access to healthcare services, employment, skill development and financial assistance. In addition to this, it is also proposed that separate column must be incorporated in all government and non-government records for the third gender. It will enable the number of Transgender in India. The Ministry of Social Justice and Empowerment along with Ministry of Statistics and Program Implementation will map their Socio- economic status to create a better environment for them by improving their living standards.

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Article 19 – All citizens shall have rights of –

To include Transgender socially and economically in society, the following efforts are ensured through legal procedure at State, National and Supreme level. In detail, they are as follows –

4.4.1.

AT STATE LEVEL

At State level, the States of Tamil Nadu and Karnataka have implemented the most progressive and developmental policies for the Transgender in India. As per the recommendations of C.S. Dwarkanath Backward Classes Commission of 2010, the Transgender must be included in the category of Backward Class to enjoy government benefits. Recently, the State of Tamil Nadu appointed its first Transgender Police Officer Prithika Yashini to ensure employment to the third gender. In Tamil Nadu, due to the constant efforts of Transgender community leaders and activists, Tamil Nadu Transgender Welfare Board was formed to protect the ends and rights of Transgender including housing, employment education etc.

4.4.2.

AT NATIONAL LEVEL

The report of Peoples‟ Union for Civil Liberties (PUCL) recommends that “Civil rights under law such as the right to get a passport, ration card, make a will, inherit property and adopting children must be available to all regardless of change in their gender.

4.4.3.

SUPREME COURT JUDGEMENT

The Supreme Court has directed Central and State Governments to grant legal recognition of gender identity whether it is a male, female or third gender. Apart from this, they are also directed to legally recognize for people who are transitioning within male/female binary. Proper health and sanitary facilities to Transgender must be ensured by Centre and State. They are asked to provide various welfare schemes to treat the community as socially and economically backward classes.

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4.4. LEGAL PROVISION

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4.5. RIGHTS OF TRANSGENDER PERSONS BILL, 2014 On 24th April 2016, a private member’s bill entitled “The Rights of Transgender Persons Bills, 2014” was passed by the Rajya Sabha and introduced in the Lok Sabha. The Bill deals with the different aspects like Social inclusion of Transgender, their rights and entitlements, financial and legal aids, education and skill development and prevention of abuse, violence and exploitation of Transgender.

UNAIDS: “You have achieved a lot to be proud of. How important is it for you and other transgender people to have the support of your family?”

LAXMI NARAYAN TRIPATHI: “I’ve been phenomenally lucky. Many other hijra are abandoned by their parents, who feel shame and struggle to accept their own children. In India, the hijra community is often seen as a bad omen. If a mother sees a hijra, she would order her daughter inside the room. This fear comes from a mindset that we are vile.

This mindset has to go. I am comfortable with myself and so what others have said never bothered me. I think that’s because my family always believed in me. They have been my biggest support. If they hadn’t been there, I wouldn’t have had the courage to go against society.”

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There is an urgent need to reform the third gender community of India.

Reforms are required to ensure that the third gender of India is properly justified and is able to live their life freely. The following suggestions would like to suggest for their betterment – 

Inclusive approach for Transgender must be planned and adopted by the Government and Society. Though, policies have been framed but are poorly implemented.



Focused approach should be there to provide a protective shields to their problems.



Legal and the law enforcement systems need to be empowered and sensitized on the issues of Transgender community.



Criminal and disciplinary action must be taken against the people who commits violence against Transgender.



Strict action must be taken against parents who neglect, abuse or leave their child because of their biological difference.



Provision of free legal aid must be ensured for the Transgender community at ground level.



School and colleges need to play a supportive and encouraging role in providing education and value-system to Transgender.



Provision of social entitlement must be ensured.



Establishment of helpline for career planning and guidance, career opportunities and online placement system must be empowered.



Liberal credit facilities and financial assistance must be ensured to start up their career as an entrepreneur or businessman.



Separate policies related to health care must be framed and communicated in all private and public hospitals and clinics.



Awareness programs must be organized at mass level to outreach public and this community.

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4.6. NEEDS OF REFORMS

curriculum and college syllabus to aware students at ground level.

(Hotchandani,

Issue 4, April 2017)

TRANSGENDER DAY OF VISIBILITY: 31ST MARCH International Transgender Day of Visibility is an annual event occurring on March 31 dedicated to celebrating transgender people and raising awareness of discrimination faced by transgender people worldwide.

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A comprehensive sex-education program should be incorporated in school

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

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5. INSPIRATIONAL PERSONALITIES AND LANDMARK EVENTS

Akkai Padmashali, a human rights activist against all odds Akkai Padmashali was invited by the President to attend the Chief Justice of India’s swearing-in ceremony, and founded and currently leads the organization ‘Ondede’, meaning convergence in Kannada, striving to create awareness about sexual diversity, and the right to choose one’s sexual identity for oneself. Additionally, the International Bar Association conference held in Tokyo in 2014 invited her to speak about legal rights of sexual minorities, showing how far she’s come despite the problems of her early life. She was even the first Indian transgender woman to get a driving license with her gender stated as ‘female’. Today, she stands as a vocal transgender rights activist, and has become an extremely respected household name in Bengaluru.

K Prithika Yashini, India’s first transgender police officer in Tamil Nadu November 5 marked an important day for India’s transgender community as the Madras High Court directed the Tamil Nadu Uniformed Services Recruitment Board to appoint K Prithika Yashini as sub-inspector of police, making her India’s first transgender police officer. Experiencing one of the many problems plaguing the transgender community in India, when Prithika first applied for the post, her application was rejected by the TNUSRB as her name did not tally with the original certificates which carried her birth name Pradeep Kumar.

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5.1. INSPIRATIONAL PERSONALITIES

Pacific at the UN She is a transgender rights activist, a Bharatnatyam dancer, and an actress. She appeared in many popular TV shows like Bigg Boss, Sach Ka Samna, and Raaz Pichle Janam Ka. Her voice led to the recognition of the third gender by the Supreme Court of India. Being a member of UGC, she introduced the 'others' category in gender selection. She was a TEDx speaker and also the first transgender to represent Asia Pacific in the UN.

Madhu Bai Kinnar, India’s first official Dalit transgender mayor of India in Raigarh, Chhattisgarh Although India has had transgender mayors in the past, such as Asha Devi and kamla jaan in the 90s, since the Supreme Court recognized the third gender only in 2014, Madhu Bai Kinnar is India’s first officially recognized transgender mayor. Fighting two stigmas at once, her low-caste as well as sexual minority were obstacles she battled only to emerge victorious in raigarh’s municipal corporation elections, and that too against BJP candidate mahavir guruji. She decided to represent her community in a local administrative capacity winning the elections by over 4,500 votes.

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Laxmi Narayan Tripathi, first transgender person to represent Asia

Bengal She has been India's first transgender college principle.

She holds a Doctorate degree in Philosophy which was also a first. She has been in the news a ton of times for her achievements. Earlier she used to work as an Associate Professor in Vivekananda Satobarshiki Mahavidyalaya in Bengali Literature. Then she joined Krishnagar Women's college in Nadia district in 2015 and was assigned the principle's post with utmost respect. She believed education would earn her the respect she deserved as a human being.

Padmini Prakash, India’s first transgender news anchor in Coimbatore, Tamil Nadu Hailing from the southern state of Tamil Nadu, she is the first transgender news anchor in India. She is trained in Kathak. Not just that, she has won many transgender beauty contests, has been crowned Miss Transgender India 2009 and also acted in some TV serials in the south. Her mesmerizing and outspoken personality is too bold to be diminished.

Gauri Sawant, LGBT Activist Gauri Sawant, not an actor but an LGBTQ activist. The 3.30 minutes advertisement gave a documentation of an excerpt from her life. She is now loved and admired by the whole nation for her unconditional love and care for her adopted child Gayatri whom she is raising single handed without any legal documents.

She continues to fight for the basic rights of the third gender.

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Dr. Manabi Bandopadhyay, India’s first transgender principal in West

Winner of twelve National Awards and many awards at the International film festivals abroad, this man had immense contribution to the Indian cinema with his outstanding movies which mostly portray the gray area of the society. He graduated from Jadavpur University with a degree in economics but fate had it, he became a film director, actor, writer and lyricist. Although he never spoke openly about his sexuality, as he didn't want labels, he carried the feminine look with sheer poise. We don't know if he was a transgender but he became an inspiration and ray of hope for the LGBT people. On 30th May 2013, Nation lost this avant-garde artist.

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Rituparno Ghosh, Film director

5.2.1.

Eunuchs and transgenders from Varanasi perform 'Pind Daan' for the first time in history (25th September 2016)

The Kinnar Akhada of Varanasi on Friday conducted 'Pind Daan' for the souls of deceased Kinnars (eunuchs) at the Pishach Mochan Kund for the first time. Pind Daan, according to Hindu beliefs, is performed to end drought and bring prosperity to a region.

This is the first time in history that eunuchs and transgenders have perform the ritual, although there is a reference to Shikhandi performing Pind Daan of her ancestors in the Mahabharata. Many also believe that the ritual was performed by Kinnars during the Mughal era, although no hard evidence for any of these claims exist.

"It was an attempt to revive the lost ritual of performing prayers for deceased eunuchs. Eunuchs and transgenders from across India participated in the Pind Daan in the holy month of Pitrapaksh," senior Akhada member and activist Laxmi Narayan Tripathi told PTI. "This Pind Daan is different from what Hindus follow. In Hinduism, Pind Daan is performed for biological parents and ancestors. However, eunuchs and transgenders perform it for those who were rejected by their parents and adopted by the community," Tripathi added.

The 'daan' was performed in the presence of 21 Brahmins. They were later served food and made offerings at Durgakund. "The event held under the aegis of Ganga Mahasabha aims at bringing them into mainstream society", Tripathi said. Akhada members and participants also offered prayers at Kashi Vishwanath temple and participated the Ganga Aarti at Dashashwamedh ghat. Tripathi also released a poster conveying a message to save the girl child and to stop female foeticide. (India T. C., posted on 25th September 2016)

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5.2. LANDMARK EVENTS

registered as third gender on voter list (6th March 2016) The forthcoming assembly elections will see Bengal’s transgenders lining up outside polling booths and exercising their right to vote.

Considered the dregs of society, the state’s transgender people are to be enlisted as voters for the first time since being recognized as the ‘third gender’ by the Supreme Court. The process of having them registered as voters is already under way in poll-bound Bengal. The move would mark a giant leap for the community.

Although the Election Commission (EC), in 2009, had ruled that transgender people could cast their votes as the “other gender”, the Bengal election will mark the first time that they will exercise their franchise since being declared the “third gender”. “In 2011, only a few of us were able to vote. But, we still longed for the recognition that came after the Supreme Court granted us the status of third gender. It opened a whole new world before us. Hence, this (Bengal) election will give us an opportunity to step out into the sunshine, as it were, and vote with pride,” Ranjita Sinha, a transgender and member of the national and Bengal’s transgender development board, said. In a landmark judgment in April 2014, the apex court granted “third gender” status to transgenders and hijras (eunuchs). Soon after the judgment, several states announced the setting up of development boards for the transgender community.

“Earlier, we could only cast our votes as males or females. But this year, we will vote as transgenders. My three daughters, too, will vote as transgenders. It would, indeed, be a moment to cherish for us,” said Aparna Banerjee, a transgender and member of the state’s transgender development board, in a report in the Hindustan Times. Aparna said though the Bihar polls followed shortly after the landmark apex court judgment, only a handful from the transgender community could vote. However, Ranjita said, only about 500 transgender people of thousands in Bengal have been registered in the voters’ lists.

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5.2.2. For the first time in Bengal, transgenders will be

500 of them have been included in voters’ lists. This reflects the step-motherly attitude of the state government towards our community and their failure to enter more transgender people into the electoral rolls,” Ranjita, who is also the secretary of the Association of Transgender/Hijra in Bengal (ATHB), said. Ranjita claimed while the state government has been proactive with regard to having more transgender people entered in electoral rolls in Kolkata, the scene in the hinterland marks a stark contrast as officials responsible for the job have shown similar urgency to pursue the matter and ensure better representation of transgenders in voters’ lists. (India T. c., posted on 6th March 2016)

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“Bengal is home to more than 30,000 transgender people. However, only about

(1st November 2015) Mumbai's transgender community is keen on acquiring spoken English and computer skills; two NGOs have tied up to help them It’s a bright and sunny Saturday morning and 26-year-old Urmila (name changed) is hurrying to Manthan Plaza in Vakola, Santacruz East, trying not to be late for her class. It’s the one place where she is not judged based on her sexuality or looks, and simply gets to be a student. Computer class starts at 10.30 am and, as always, she’s the first to arrive.

Members from the LGBT community at a computer class at the Humsafar trust office in Vakola, Santacruz East, on Saturday. Pic/Nimesh Dave Urmila is a transgender, one of 10-odd students from the LGBT (Lesbian, Gay, Bisexual and Transgender) community who have now been given the chance to not just return to school to finish their education, but also up their skills in English, tally and computers, among others.

This is part of a joint initiative by VIDYA and the Humsafar Trust, the purpose of which was to allow those, who'd lost on an education on grounds of their sexuality (either due to financial constraints or bullying), a second chance. “Over the years, many people in our community have expressed a keen interest in learning computers as well as spoken English.

We realized that VIDYA is a good platform; they conduct supplementary classes at the grassroots level,” said Pallav Patankar, director, Programs, Humsafar Trust. What started as a sensitization program for the management and staff of VIDYA, soon led to the decision of conducting regular coaching for LGBT people.

Jayshree Murali, core management team member at VIDYA, said that the NGO works towards providing supplementary education to children from slums, who are either going to school, or have dropped out and are continuing their education though open schooling.

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5.2.3. NGO Helping Mumbai's Transgenders Get Educated

a good response from candidates, most of whom got in touch with us through Humsafar. But, the computer course was a three-month course, five days a week. Soon, the numbers started dropping and eventually, we had to fold up that batch,” said Vaishnavi Vaidyanath, operations manager at VIDYA, talking of the initiative that first began three months ago.

When the team examined what had gone wrong they figured that commuting to classes every day wasn't easy as they had jobs to juggle.

“We made changes and now classes are held once a week on Saturdays at the Humsafar Trust office in Vakola,” she added.

At present, about 10-odd students attend these classes regularly and the incentive is that once the session is over, they get to move to spoken English classes. In April 2014, a landmark judgment passed by the Supreme Court made headlines as transgenders were officially termed the third gender.

The judgment further stated that the Center should treat them as economically and socially backward, and hence move away from any form of discrimination.

However, very little ground work has been done. Patankar added that in most cases, transgenders don’t want to identify as the third gender as they are worried about fitting into a judgmental society. “Much sensitization is still left to be done to ensure that there’s equality at every level. Only then can we encourage people from our community to merge with the rest,” he added. (Bhandary, nov 01, 2015, 08:54 IST)

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But, the joint-initiative with Humsafar was not an easy start. “Initially, we got

tomorrow (10th April 2017) Mumbai: With an aim to make transgender community self-dependent through dignified modes of income generation, a national-level Trans and Hijra Entrepreneurship Meal was organized on 8 and 9 April at St Stanislaus School ground, Bandra, by Anam Prem, an NGO. There were 36 exhibition of stalls in the mela, and offered many project and services by the transgender entrepreneurs like food stalls, salon, handicraft, jewelry etc. Transgender from 15 States had participated in this Mela.

This initiative seeks to reach out to the ‘hijras’, through the concept of ‘Family Meet initiative’ where families and hijras share their personal spaces, work on breaking barriers of stereotypical perceptions, taboos of stigma and discrimination.

Dipti Rane, a volunteer of Anam Prem, said, “It is an effort for dignified income generation

through

their

intelligence

and

provide

entrepreneurship

opportunities beyond their traditional occupation of begging, sex work and Badhai (dancing at ceremonies), and giving them a platform to become more inclusive in the mainstream rather than being treated as outsider.”

Maya Urmi, a transgender said, “Still we have to recognize our self in public.

We have been denying jobs saying that we will create chaotic situations in the workplace as we do on road if they give us a job. And this Mela has given us confidence and helped us to build image of the community in a positive manner and introduced us into mainstream as individuals beyond our identities.” This mela gives a platform to the hundreds of transgenders across the country and will make everyone aware of their entrepreneurial potential.

It would also remove the negative societal perceptions about the third gender community. (Omair, April 10, 2017 08:55 AM)

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5.2.4. Mumbai: Transgenders come together for a better

Sarojini Bharadwaj, Chairperson of the Karnataka State Women’s Development Corporation (KSWDC), has said the corporation has prepared a broad plan to bring the transgender community to the mainstream.

Ms. Sarojini Bharadwaj told media persons here on Tuesday that the government had allocated Rs. 75 lakh for the purpose of bringing transgender community to the mainstream.

Though no data is available on the number of transgender community people residing in the State, the corporation would partner with non-governmental organizations working for their cause to ascertain their population so that they can be rehabilitated. Two NGOs working in Bangalore have been identified for the purpose, Mr. Bharadwaj added.

The corporation would provide skill and entrepreneurship development training to transgender community people so that they become self-reliant. However, she said they had not finalized on what skills will be imparted to them. “The corporation is not aware precisely what type of income generating activities they should be involved in. So we sought their opinion on it. Several transgenders, through NGOs, have evinced interest in opening massage and beauty parlors. We plan to provide them training of skills of their choice”, she said.

The task ahead is a tough one as it would be difficult to provide training under government schemes for transgender community people as most of them do not possess documents pertaining to identity proof or their residential address. “We have asked them to get ration card done so that they can benefit from government schemes,” she said. In order to encourage entrepreneurship among transgenders, the Karnataka State Women’s Development Corporation is providing loan of up to Rs. 1 lakh for self-help group comprising five transgenders. (THE HINDU, AUGUST 08, 2012 05:03 IST)

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5.2.5. Aim is to bring them to the mainstream

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50 PAGE

6. ELECTIVE

ARCHITECTURAL PRINCIPLES Magnificent building structures have been made in the past and present.

Be it Taj Mahal in Agra or Sydney Opera House or La Louvre in France.

Understanding the concept behind it makes the structure important. But what is common in all these buildings which makes them so compelling to be appreciated. They follow the age-old tradition of using masculine and feminine principles in the design.

What exactly are these principles? The universe from time unknown has been maintaining balance in life. The history and culture also have these implicated in them. Examples of these are all around us: Yin-Yang, Sun-Moon etc. have always been representations of male and female alike. Leonardo Da Vinci, one of the most adept artists the world has ever seen, created the concept of The Vitruvian Man to understand the analogy of working of humankind with that of the universe. Mathematical proportions like the famous Golden Ratio has also been a major part of classical architecture even 500 years ago. The rectangular boxes in the depiction of Ratio indicate masculinity, while the curves inside them denote feminism.

GRID REPRESENTS MASCULINITY CURVE REPRESENTS FEMINISM

We can also learn from architectural marvels present in today’s world too. Like under Hitler’s reign, fascist architecture grew

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DEFINING NEW VOCABULARY OF ARCHITECTURE USING

prominent figure after the First World War. They wanted to bring about emotions of subjugation and submission amongst people to establish their authority.

Alternatively, architects like Oscar Niemeyer and Jurgen Meyer Herman revered the idea of deploying feminist concepts in their designs. The Metropol Parasol, in Seville, Spain boats of being the largest wooden structure in the world. It is primarily a meeting place for people to connect, build right in middle of city amongst tall and rectangular skyscrapers. But it’s not its grandeur which makes it a sight to behold, but it’s the feeling of positivity it renders. The inclusion of female qualities like altruism into the design by providing mushroom shaped roofs, forms a bond with the building.

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exponentially, all thanks to the architect Albert Speer who was a

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Examples of marvels like the Sydney Opera House or the Tjibaou Cultural Centre in New Caledonia.

These structures beautifully use both aspects of masculinity and feminism in it. The Opera House has a strong anchoring plinth (masculinity), atop which we have graceful rose petals (feminism). Similarly, the Cultural Centre is an important architectural structure for the Kanak people who were already using these two principles in their concepts. Designed by Italian Architect Renzo Piano, the spiral roofs seem like they are reaching out to heaven while the base is heavy and masculine.

How does an architect conceptualize his ideas and surroundings to help implementing these ideas?

She first completes the obvious tasks such as site analysis, intuitive look at the concept art and working with the constraints. To bring in the concerned principles, she can think of curve structures or courtyard spaces, specific colors or textures or more so implement famous theories of Golden Mean or The Vitruvian Man in the mathematical calculations. These all factors make up a toolkit which

54

MASCULINE PRINCIPLES

FEMININE PRINCIPLES

HEAVY

LIGHT

ANGULAR

CURVY

IMPOSIVE

INSPIRING

MAKE PEOPLE SUBMISSIVE

ENCOURAGE

CONTROL PEOPLE

CONNECTIONS

NO SOFT CURVES

DELICATE

In addition to these factors, we have what we call as spatial dynamics and flow. It follows the representation of Earth, Wind, Fire and Water. The Earth represents solidity and connection with the Mother Earth, The Wind denotes the breeze and required air flow within the structure, The Fire represents the Sun and Light and finally The Water brings about flow and fluidity in the design. Amalgamating all these components is always strived

for in a designer quality architecture.

Structures who incorporate the principle of masculinity and feminism, infuses a feeling of inner peace by striking a balance with the equilibrium inside our body. It makes our souls come to life and inspires towards positivity which is why we respect such architectural marvels.

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inspires these structures.

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7. STATISTICS

The 2011 Census was the first major census accounting of third gender persons in India. It showed us that over 490,000 third gender individuals live in the country. According to the Times of India, “Over 66% of the population identified as third gender lived in rural areas, very close to the 69% of the overall population that lives in villages. The census data also revealed the low literacy level in the community, just 46%, compared to 74% literacy in the general population”. However, all mainstream articles written about this census present a very limited picture of the status quo for third gender persons. To better understand the community, I began the project of mapping the noteworthy 2011 Primary Census Abstract for Other table (hereafter called the 2011 Third Gender table).

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7.1. Counting the Third Gender

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57

PAGE

58

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POPULATION (AS PER CENSUS 2011) RAJASTHAN KARNATAKA ORISSA TAMIL NADU

UTTAR PRADESH

MADHYA PRADESH

WEST BENGAL

BIHAR MAHARASHTRA

ANDHRA PRADESH

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CONCLUSION: By observing the above statistics, the site for the center can be in Uttar Pradesh, Andhra Pradesh or Maharashtra taking into consideration the distribution of transgenders in India as per various criteria. (Venkat, Feb 6, 2016)

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8. CASE STUDIES

NAME: MEGHNA SHARMA (UTTAR PRADESH) AGE: 28

I would like to ask some questions regarding transgender community and their current scenario if you are comfortable with it. Can you give contact details of any NGOs you know?

I can give you one of my friend’s number. Her name is Gaytri (Ganesh). She works in Humsaya NGO in APMC (Vashi). They work differently compared to other NGOs. They educate about various diseases and population control. They tell us about Sexually Transmitted Diseases (STDs) especially to the sex workers. Sex working is the most common occupation for majority of the community as it is the only way to easily earn money. Because of which HIV Aids and STDs is a common problem. They organize health camps to check for HIV and if it’s positive, they follow up for treatment.

I heard there are many transgenders in Varanasi.

In Varanasi… there are not many in the area where I am from. Very few disclose their actual gender. Like how I accepted and opened up, they do not reveal their identity. There are many like this. Not only in Varanasi, there are many other places like Maharashtra.

We have get-togethers from different community and we also go to each other’s house.

Sometimes few families accept and few don’t. Those who are not accepted leave their homes and try to make transgender friends through contacts and work. I live with my friend who begs. Even I beg on holidays because there is no work but we need money. My friend still begs and asks to joy in this café but she’s not educated enough to work here.

Ok… Basically I am in my final year Architecture and I am designing a center for transgender where they can be given proper education and training as a part of my thesis for them to work in the society. So if I propose this idea, will this be accepted by the transgender community or will they continue with begging and prostitution to earn money?

I think a complex like this will be accepted. I can arrange meetings with the people who would like to work and get a formal training So what were your experiences during your childhood up till now?

Childhood experiences were very problematic. No one used to understand and always made fun of our appearance and our personality. So we used to get tensed and didn’t understand as to why is this happening to us. A normal boy socializes with his friends so why couldn’t I do the same. We feel attracted to other boys instead of girls which felt really weird and how do I approach a boy and what should I tell him…. These kind of difficulties we face during our teenage years.

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8.1. CASE STUDY 1(INTERVIEW) : THE THIRD EYE CAFÉ – VASHI

“The Humsafar Trust (HST) was founded in April 1994 by reputed journalist Ashok Row Kavi, to reach out to LGBTQ communities in Mumbai Metro and surrounding areas. After much networking and advocacy with the Mumbai Municipal Corporation it became the first openly Gay Community Based Organization to be allotted space in a Municipal building in Mumbai.

What is the major issue faced by transgenders at present and how do you think this can be solved?

All the major issues faced by the transgender community are primarily due to social stigma attached with them. This leads to problems like not getting homes, not equal status at jobs, problem in getting in social identification number, difficulty in opening bank accounts. They are also disbanded from their homes by their family for being a transgender and are forced to survive on their own.

What services do NGOs offer to them and is it sufficient?

There are many NGO’s which run projects directed to the welfare of TG’s. NACO (National Aids Control Organisation) has special funds assigned for TG community.

Also several research projects are being by run by government to have a deeper analysis on TG community.

What are the job option based on their skills and what education can be given to them?

TGs can work in all fields. They can do cooking, care taking of children, hospitality, etc. They can be good as teachers because they have both masculine and feminine characteristics. They can be gentle as a mother and at the same time strict as a father.

The only solution to the problems faced by us is awareness and fear.

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8.2. CASE STUDY 2 (INTERVIEW): HUMSAFAR TRUST - VAKOLA

8.3.1.

•

ABOUT ANANDWAN

Anandwan, through its multiple projects and diverse initiatives in healthcare, formal and vocational education, agriculture, development of land and water resource, employment, empowerment and youth sensitization, not only achieved self-sustaining economy but helped people to regain their self-respect.

•

Baba Amte & Dr. Vikas Amte transformed a barren land into an oasis, which today is a home for around 2500 people including leprosy survivors, physically challenged, orphans, destitute and people who had lost hope to survive.

•

For decades, people here are working together with an endless motivation & a shared dream. The people, once rejected by the healthy society, are now socially independent and are setting global standards for rehabilitation, socio-economic and environmental sustainability.

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8.3. ANANDWAN SMART VILLAGE

NO CASE STUDY? ALTERNATIVE

•There is no such development center for transgenders in India or across the world Anandwan smart village for leprosy cured patients and handicapped section of society

REASON •A basic idea can be identified as to how can architecture of an area can help a community not only physically but also mentally.

Equally discriminated community in society

ISSUES SIMILAR TO

OTHER ISSUES OF

TRANSGENDERS

TRANSGENDERS

DISCRIMINATION

DOCUMENTATION

EMPLOYMENT

HIV/HYGIENE

HOMELESSNESS

MARRIAGE

AGEGING

ADOPTION

DEPRESSION LOW SELF-ESTEEM

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JUSTIFICATION FOR CASE STUDY

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8.3.2.

 Healthcare Healthcare spearheads all the activities of Maharogi Sewa Samiti, Warora (MSS). It has always been and will remain the most significant pillar of MSS. What began as an attempt to provide holistic healthcare to the people affected by leprosy, has today, and expanded into a large-scale project providing healthcare to all the marginalized sections of society. 

Leprosy hospital Sita Ratan Leprosy Hospital started as a small dispensary in 1951 in Anandwan providing primary healthcare to the needy. Over the years it has evolved into a 50-bedded hospital offering free primary, secondary and tertiary healthcare services to around 30,000 patients, mostly from rural interior regions in central India and belonging to very poor families.



General hospital Shirdi Sai Baba hospital offers free primary, secondary and tertiary healthcare services to poor patients from nearby villages, people with disabilities and other residents of Anandwan. The hospital has 30 bedded IPD, OPD, three well-equipped operation theatres and a unit for making special artificial limbs for patients needing prosthetic care.

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PROGRAMS AT ANANDWAN

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8.3.3.

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Maharogi Sewa Samiti, Warora was established with the intention of making people independent and ensuring that they lead dignified lives while contributing to society and the country as a whole. Education plays a vital role in creating a healthy society. Academic excellence, innovative pursuit and athletic dynamism form strong pillars of our education system. We believe in pursuing the wellness of body and mind.



Formal education MSS, Warora provides comprehensive educational facilities ranging from play schools and Government run primary schools to higher secondary and graduate schools. o Anaganwadi For many of Anandwan’s physically challenged residents, there are added concerns and challenges while bringing up their children. Muktangan Anganwadi was introduced to help with the overall physical and mental well-being and advancement of the children. This is a unique initiative because it is not just a play school but also a day care and wellness center especially for the children of the disabled.

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 Education

The ZP school at Anandwan brings primary education to remote areas. Along with quality education, emphasis is given on a nutrition, art and sports. The school is equipped with a computer lab and MSS, Warora encourages a wide range of activities and programs undertaken by the school for all round growth of the children. o Primary school Lok Biradari Ashram Shala was started with just 25 students and classes were conducted under a tree. A special curriculum was prepared for the Madia Gond children in their mother tongue (Gondi) and today, the school has more than 650 students with a world class infrastructure. The school includes two main buildings, a staff room, and an administrative office, an activity hall along with a dining facility, library, computer lab and gymnasium. o Agri – college Anand Niketan College of Agriculture offers a four-year bachelor’s degree in agriculture (B.Sc. Agriculture) segregated into eight semesters. It is presently affiliated to Punjab Rao Krishi Vidyapeeth & is accredited to ICAR- Indian Council of Agricultural Research. o Agri – polytechnic Anand Agriculture Polytechnic in Anandwan believes in sustainable development and is working towards it. This college is associated with Dr. Panjabrao Deshmukh Agriculture University, Akola. Some of the important subjects of the curriculum include plant protection, dairy technology, soil & water analysis, bee breeding, organic fertilizers, floriculture.

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o Zillaparishad school

MSS, Warora has always believed in equal opportunity for all. MSS, Warora has special schools for children with physical disabilities. o Blind school A residential school which accepts students from various districts, Anand Blind School is an institution like no other. Overall wellbeing is ensured and attention is given to diet, health, activities as well as education. The students trained in various activities like music, sports, dance etc. and art taught using the latest technology by highly skilled and trained teachers.

o Deaf and mute school A residential school which provides education up to 10th std., Anand Deaf school provides top class education using the latest technology.

Overall attention is given to health and well-being. The school continuously evolves and attempts to adopt new technology & aids being developed for deaf & mute children.

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Specialized education

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

Unemployment is major hindrance in the progress of rural India. MSS, Warora provides on-the-job training for youth in various skills. o Construction training The project as started in association with L&T which partly funds the program.

This project trains rural youth in the basics of construction making them eligible for employment in various parts of the country. Unemployed rural youth get an opportunity to get employment after completing this course.

o Scrap bank Creating wealth from waste is one of LBP Hemalkasa’s major values. This is instilled in the children. Everyone is encouraged to make creative use of the things available at their disposal.

'Scrap Bank' is an activity center on the school premises where the students invest their creativity to make wonderful things out of scrap material.

Examples include hydro-suspension crane made out of disinfected scrap syringes from the hospital, handicrafts made out of discarded straws etc.

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Vocational training centers

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o Mini market The students are encouraged to set up mini-markets in the school and in nearby villages of Bhamragad and Alapalli. The intention is to expose them to daily economic activities by getting them to set up vegetable stalls, fruit stalls, and handicraft stalls etc. The villagers also participate and ensure fair play. This student mini-market serves as a step towards socio-economic development of the Madia Gond tribes.

 Livelihood Agriculture was the primary occupation at Anandwan before the inspiring stories of recovery and rehabilitation spread, and the number of patients began to rapidly increase. This led to a direct increase in Maharogi Sewa Samiti, Warora’s economic burden. To compensate for the increasing need for jobs as well as to reduce the economic burden of the organization, Baba decided to expand the range of economic activities undertaken here. MSS, Warora has always prided itself for being an organization that focuses on holistic wellness. Regardless of disease or disability, everyone here can find employment. The spectrum of opportunities here is very wide and ranges from agriculture to management. This gives the residents here the freedom of choice and a chance to work in their field of interest.

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o ITI courses

From gauze bandages to beautiful satranji carpets, MSS, Warora produces a wide range of textiles. o Handloom The handlooms were one of the first industrial ventures started at Anandwan.

Baba Amte always dreamt of Anandwan being self-sufficient and the handlooms allowed us to begin production of gauze and bandages for the hospital and clothes for our residents. Currently, 26 differently abled (mostly blind) and Rehabilitated leprosy afflicted including 7 women are working on making ‘Shabnam’ bags, personal mats, bedsheets, rugs (Galichas), blankets, towel, napkins, ‘panchas’, ‘lungis’, shirting etc. The first class quality and goodwill ensures immense demand, and various well-wishers of Anandwan use these materials for special occasions and in their daily lives.

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Textile

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

To improve scope of the cottage industries at Anandwan, it was imperative to increase productivity of the existing units. With this thought in mind, Baba decided to upgrade to a power loom to increase cloth production. This helped in meeting the need of the organization besides facilitating generation of revenue by sale of the surplus produce. The extraordinary success of this industry in fact helped bridge the significant gap between the outside world and Anandwan.

o Satranji carpets The Satranji Carpets department was established in 1975 with the idea of expanding the existing industries while taking into consideration what the rehabilitated leprosy afflicted can do. 68 threads are crisscrossed in a 1 foot width on a 50 foot vertical ‘tana’ threads and horizontal ‘bana’ threads to create beautiful colorful Satranji Carpets. The machines as well as the wooden instruments used in the production process are all made in-house. According to the demand, size, colors and design are customized which makes them very popular in the market.

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o Power loom

Starting new ventures and replicating them if successful is Anandwan’s motto.

The bag and cushion section is a golden example of the same. Baba Amte had once received a leather bag as a gift from the Birla’s. It was perfectly replicated by an artist and in 1985 an independent Bag and cushion section was established. Leather purses, bags, backpacks, office bags, cushions etc. are made here. 8 differently abled workers are engaged in manufacture here and they work with the help of sewing machines.



Metal fabrication The metal fabrication department was established alongside Anandwan’s ‘Tin Can Project’, a project where cans to store goods were made out of tin. The department went from strength to strength, first satisfying the residents demand, and subsequently taking orders. One of the biggest successes of this department is the 3-wheeled cycle. Other than that, some of the work taking place in the metal fabrication department currently includes, beds, around 100 cupboards, drums to store grains, items made of tin, making chairs as well as any weaving required to manufacture the chairs, welding etc.

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o Bag and cushion section

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Woodwork The second department to be established at MSS, Warora, and the woodworking department is a testament that good quality and hard work stands the test of time. o Carpentry Baba Amte insisted that everything needed for MSS, Warora should be made in MSS, Warora. Some of the rehabilitated patients had some experience in carpentry, and so, the equipment and wood required for the new residences began to be made here. Some of the things made here include the framework for construction, doors, and windows and before the metal fabrication department was established, even the beds, tables and cupboards were made here. This department is also involved with a lot of repair work. o Wood art A unique blend of art and skill, our wood art department is both aweinspiring as well as thought provoking. Mr. Chandramani Maharana, a former Naxalite who lost his arm in a struggle against the police, is responsible for nurturing this department. He came to Anandwan after contracting leprosy and even made himself a wooden artificial limb to aid him in his work! Today, the wood art department has been handed over to Mr. Govinda Khopde. His USP is his bottle art and intricate carvings he makes out of a single piece of wood. Our Wood Art department is unique because no trees are cut in the name of art. However, the items found here are not for sale. Baba believed that the art found here is priceless and one cannot put a price on art.

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

Our allied industries help MSS, Warora reach self-sufficiency through a variety of economic activities. o Printing press Anandwan has a full-fledged printing press that prints notebooks, record books for Schools and Colleges run by Maharogi Sewa Samiti and all the stationery required by the Institution.

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Allied industry

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

Rehabilitated leprosy afflicted patients require special footwear. Baba came up with an innovative idea to utilize waste tires for manufacturing footwear. Subsequently, chappals began to be made with MCR, a very soft material which refined the quality of the footwear. These chappals are created without the use of nails thus preventing exacerbation of wounds.

MCR footwear is also advised for diabetic patients rendering a huge demand for this product. The school for vocational training- Sandhiniketan also imparts training to youth interested in learning this art. 

Handicrafts Art has the ability to heal faster than anything else in the world. Here at Anandwan, we try to find balance between life and art and harmony of body and mind. o Greeting card Greeting cards are a very personal and affectionate medium of expression.

Dr. Vikas Amte established this department as a means for the residents of Anandwan to communicate and form a connection with the outside world as well as with each other. Organic substances like dried banana leaves, ripped clothes, dried barks, colored paper, etc. are the main raw materials that are being used here amongst other waste material from the departments.

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o Shoe making

Recycled plastic and agricultural waste is used for making posters. Other non-biodegradable objects like used saline bottles, cold drink bottle caps, guthka wrappers, cigarette packets are used to make chandeliers, different craftworks, etc. This department is headed by Mr. Gani Chhaware, an artist who uses dried banana leaves, rice husks, and corn coverings to capture minute facial details of many famous personalities and makes masterful portraits without the use of color. All 10 of the artists working here are either differently abled or cured leprosy patients and create more than 30 different designs and a 100 posters every month.

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o Poster making

What started at Anandwan with 50 acres of barren quarry land, no water and no prospects is now a huge agricultural venture spread across all MSS, Warora projects. Anandwan uses around 50 acres for agriculture and Somnath uses a mammoth share of its land, more than 600 acres for agriculture.

MSS, Warora undertakes Intensive Modern Farming. The farms here produce a huge variety of food crops. These include soy, paddy, tur, wheat, eggplant, spinach, fenugreek, tomatoes, radishes, chilly, cabbage, oranges, bananas, guavas and mangoes to name a few. The farms employ low-input, organic farming techniques including intercropping and crop rotation to maintain sustainable and affordable agricultural systems. Despite being in the Vidharba region of Maharashtra, infamous for its drought prone conditions and farmer suicides, agriculture at MSS, Warora thrives due to various sustainable farming techniques and water management systems like the check dams and manmade lakes.

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 Agriculture

Baba knew that simply curing the disease (leprosy) wasn’t enough. It was important to completely rehabilitate the people and change their mindsets.

Due to the stigma attached with leprosy, the patients could not just be sent back into society to their old lives. It became important for them to create completely new lives. Baba gave them the opportunity to rehabilitate themselves and come stay at Anandwan. A commune structure was adopted where two young couples and one older couple to stay in one home thus forming a traditional Indian joint-family. This way, family relations could be preserved and understood by those who were otherwise disowned by their blood relatives outside Anandwan. Right from hostels for the students, to communes and old age homes, MSS, Warora welcomes everyone regardless of age, gender, disability or disease.

 Old age homes Sneh Savali is an old age home that also takes responsibility for the bedridden. All the residents’ needs including and not limited to medicine, residence, food etc. are taken care of here. Snehsavali includes 4 buildings that follow a simple and pleasing pattern of comfortable individual rooms (some for men and some for women) and a garden in the middle of the building for the residents to enjoy. Baba Amte and Sadhana Tai came here every day to meet and talk to the residents. To this day, Dr.Vikas Amte and his family, 3 generations after Baba meet the patients regularly. (ANANDWAN SMART VILLAGE, n.d.)

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 Rehabilitation centers

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GRANDPARENTS FROM OLD AGE HOME CENTRAL COURTY ARD FAMILY 1

LEPROSY CURED HUSBAND

HANDICAP WIFE

FAMILY 2

CONCLUSION: The solution given for the issues were both tangible and intangible thereby creating a space for the discriminated section of the society.

A solution like this can be used to solve the issues faced by a transgender and the community as a whole.

FAMILY 1 ORPHAN CHILD

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

Architects: AllesWirdGut Architektur



Location: Embelgasse, Austria



Architects in Charge: Martin Brandt, Johannes Windbichler



Collaborators: Alexander Mayer, Christian Zotz, Johann Wittenberger, Isabel Espinoza Tratter, Ondrej Stehlik, Atsushi Kanekoer



Area: 5820.0 sq.m.



Project Year: 2015



Transparent administration: the architecture of the Vocational School of Administration by AllesWirdGut demonstrates closeness to citizens, openness, and transparence. The only thing that encloses the new school building in Embelgasse in Vienna’s 5th district is in fact the block perimeter.

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8.4. Vocational School Embelgasse

and open the green courtyard to the street space. The outward appearance of the new vocational school is characterized by transparence, openness, and through-views.

On the upper floors, the school activities are showcased compartmentalized like in a type case as part of both the facade and the street space.

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Large ground-floor glass surfaces afford an insight into everyday school life

architectural expression that is enriching for both sides.

Through a generous two-level foyer, students get to the classrooms which start from the second upper floor. The foyer brings light, air, and the verdure of the courtyard garden into the building.

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Thus the close interrelation of public administration and the public is given

areas which creates a continuum of learning, working and communication areas flowing into one another.

In addition to the green courtyard, students can use a sunny courtyard terrace on the second floor. Open spaces are available to students at any time within a few steps. (ARCHDAILY, Vocational School Embelgasse / AllesWirdGut Architektur, 16 April,

2015)

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Classrooms are kept transparent toward the circulation and communication

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Architects: ALT Architects + Architecture Office Karsikas Location: Peuranpolku 3, Kuhmo, Finland Lead Architects: Antti Karsikas, Martti Karsikas Design Team: Antti Karsikas, Martti Karsikas, Ville-Pekka Ikola, Tuomas Niemelä, Kalle Vahtera Area: 6165.0 m2 Project Year: 2018 Tuupala elementary school and daycare center is the first CLT School building in Finland. Right around the time the design process started, Finland's first CLT factory was kicking off its production. The factory is located in Kuhmo, thus making CLT a natural choice for the school's construction material.

The building is located between a large junior high school built in the 50's, and a small-scale museum area with historical timber buildings. The new elementary school's program is divided into three blocks of timber. With canopies and outdoor storage rooms the building connects different scales surrounding the building and creates small scaled, child-sized outdoor spaces.

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8.5. Timber School in Kuhmo

amicable, straightforward and mundane – in a good sense of the word. Even though the basic quality of the architecture is modest, the aim was to create high-end architecture by means of detailing, materiality and coherent language of architecture throughout the building.

The most notable feature of the building is the load-bearing CLT-structure that reflects to the facade of the building as well: where there is CLT-panel, there is solid spruce siding on the facade. Naturally anodized sheets of aluminum and windows create the rhythm of the composition filling the spaces between solid wood. Material palette is scanty, natural and honest both inside and out. Entrances are highlighted with colors.

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Exterior architecture is

composition, and this theme continues in the interior architecture as well, although the expression of this idea is a bit different inside. The classrooms and other strictly divided spaces are located at the perimeter of the blocks, forming a “public plaza” between them. Plazas, though deep inside the building mass, get natural light from the roof lights. The ambiance is almost sacral. This is a result of our design philosophy in school buildings: the frame of the education needs to be quiet so that the kids and the activities of the school have room to bring it alive, without the excessive visual chaos it tends to become.

Although divided into three parts, the building is not extravagant in terms of energy consumption. There are no actual corridors in the building – all the passages are functional, furnished spaces for informal studying. (ARCHDAILY, Timber School in Kuhmo / ALT Architects + Architecture Office Karsikas, 19 October, 2018)

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The school is arranged in a village-like

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

Architects: Cadence Architects



Location: Bengaluru, Karnataka, India



Lead Architects: Smaran Mallesh, Narendra Pirgal, Vikram Rajashekar



Project Year: 2018

The client brief was to design a naturopathy center with a yoga hall in a tight urban site. The fact that the center was meant for therapy and wellness but had to be designed in a busy, noisy, polluted node in the city was the challenge. What struck us most when we visited the location was the presence of a huge Canon Ball tree (a sacred tree by many accounts), which defined the character of the site. The site was also flanked by a very busy road which forms an important artery in the city’s road network.

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8.6. Navyas

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These two characteristics helped us formulate the generative diagram for the conception of the project. We decided to conceive the plan such that the building weaves around the existing tree not just physically but also phenomenally in a way that it becomes part of the experience. The second important stand taken was to wrap most of the building with a thick layer of green along with a modern interpretation of traditional jail screen. The yoga hall was then conceived to be on the terrace with a column free space away from the noise of the streets.

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Living skin – The idea of the jali with green was twofold. The jali screen would enable us to cut down the harsh sound from the street traffic and the general humdrum of the city. It would also cut the harsh light that would infiltrate the interiors. The traditional Jali was re-imagined in a contemporary pattern to form a light ephemeral veil for the interiors. We infused life into this jali buy juxtaposing it with a layer of curated medicinal plants. The plants protected by the jali not only help in therapeutic purposes but also help create a soft ambience in the interior. The jali was constructed out of Ferroconcrete to enable the complex pattern desired.

has the reception along with waiting area for the patients. The consultation rooms, labs and pharmacy work around the waiting area. We also included an organic restaurant along with a kitchen at this level which encourages general wellbeing. The floors on top are comprised of therapy rooms with various treatments along with rooms and suites for inpatients. These spaces open up to the strip of green screened by the jali. An atrium cuts through the building to connect the various floors both visually and spatially. The Yoga hall was positioned on the terrace along with the garden as spillover area. (ARCHDAILY, Navyas / Cadence Architects, 6 September, 2018)

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Programmatic Disposition – The ground floor

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8.7. Boys Hostel Block



Architects: Zero Energy Design Lab



Location: Gurugram, Haryana, India



Lead Architects: Sachin Rastogi, Payal Seth Rastogi



Design Team: Rohan Mishra, Naveen Pahal, Arya Kaushik, Tanya Makker



Area: 60000.0 m2



Project Year: 2017

The boys’ hostel was proposed as a linear built mass in the existing master plan of the campus, which posed challenges to create socially active and environmentally sustainable spaces.

dorms are provided with triple height terrace which takes away from the feeling of a conventional dorm. It gives them an opportunity to come out and savor the outdoors. Terraces & activities are layered at multiple levels to boost intercommunication amongst the students.

The contorting central atrium allows natural light to penetrate deeper in the building and also acts as a solar chimney that takes away the stale and hot air within the building through stack effect. The building is also cost effective, built at a rate of Rs. 1400/sq.ft without compromising on construction quality.

The key factor in the design process was to enhance student interaction, within the indoor spaces that percolates outward and interacts with the landscape around it. The linear block was twisted to create, a shaded entrance (summer court) and an open terrace (winter court) on south and north facades respectively, to encourage activities at all times diurnally and seasonally. The ramp acts as a transition space between the harsh outdoor and cooler indoors thus protecting students from getting thermal shock. It also consists of a cafeteria which acts as a student magnet that encourages and promotes social activity. The shaded ramp coupled with the cafeteria and a stationary shop creates a comfortable space which is enough to sustain long conversations amongst the students. The terrace upstairs enables one to enjoy the weather during summer evening and winter afternoons. The terrace overlooks the playing field and establishes a visual dialogue with the overall context of the campus greens and other buildings.

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It houses 360 students with recreational courts and mess facilities. The

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Design Strategy Climate sensitivity has been an important parameter in our process, which followed, analysis of solar radiation and air movement to develop a second skin on the façade that allows for thermal insulation and light permeability at all time. A brick jali, circumscribing the building adds a unique character and texture to its façade. The rotation angles of each brick were stimulated using software (Ecotect, Grasshopper) to minimize solar radiations and direct heat gain on the façade. The brick skin also accommodates balconies(4’ wide) which acts as a buffer zone between indoor and outdoor spaces designed to remain at mean temperatures between the inside and outside throughout the year. The jali also created a unique character of light and shadow that renders a separate and a truly different imagery for each of the rooms used by the students. All local materials used for this project and were procured within the radius of 500 km from the site.

21 feet high, 1” thick steel bars were fixed on the R.C.C beams using Hilti chemicals. Bricks were specially manufactured with single holes so that they can be stacked one on top of each other by inserting a single piece steel bar through the single whole. Based on the grasshopper script the brick were individually rotated on a specific angle to reduce solar radiation, provide adequate daylight and ventilation to the living units behind the skin. No cement mortar was used to construct the jail spanning 21 feet in height and 250 feet in length.

Facade Design Strategy Using Rhino, Grasshopper and Ladybug a parametric script was written to analyze level of direct and diffused radiation on the primary façade. The radiation value of each grid cell on the primary façade then became the input for the rotation angles of the brick in front of it. By doing this, direct and diffused radiations were reduced by 70% on the principle façade. Hence, reducing heat gain on the principle habitable spaces behind the jali wall.

Day lighting levels in the living units were also constantly checked to ensure that the jali does not reduce it beyond 250 lux. (ARCHDAILY, Boys Hostel Block / Zero Energy Design Lab, 17 August, 2018)

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Construction Methodology

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9. SITE ANALYSIS

108 9.1.1.

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9.1. SITE LOCATION Uttar Pradesh is a state in northern India. Abbreviated as UP,

it is the most populous state in the Republic of India as well as the most populous country subdivision in the world. The densely populated state, located in the northern region of the Indian subcontinent, has over 200 million inhabitants. The state is divided into 18 divisions and 75 districts with the capital being Lucknow. The main ethnic group is the Hindavi people, forming the demographic plurality. The two major rivers of the state, the Ganges and Yamuna, join at Allahabad (Prayagraj) and then flow as the Ganges further east. Hindi is the most widely spoken language and is also the official language of the state.

The state is bordered by Rajasthan to the west, Haryana, Himachal Pradesh and Delhi to the northwest, Uttarakhand and Nepal to the north, Bihar to the east, Madhya Pradesh to the south, and touches the states of Jharkhand and Chhattisgarh to the southeast. It covers 243,290 square kilometers (93,933 sq. mi), equal to 7.33% of the total area of India, and is the fourth-largest Indian state by area. The economy of Uttar Pradesh is the fourth-largest state economy in India with ₹14.89 lakh crore (US$210 billion) in gross domestic product and a per capita GDP of ₹55,000 (US$770). Agriculture and service industries are the largest parts of the state's economy. The service sector comprises travel and tourism, hotel industry, real estate, insurance and financial consultancies. President's rule has been imposed in Uttar Pradesh ten times since 1968, for different reasons and for a total of 1,700 days.

Hinduism is practiced by more than three-fourths of the population, with Islam being the next largest religious group. Uttar Pradesh was home to powerful empires of ancient and medieval India. The state has several historical, natural, and religious tourist destinations, such as Agra, Varanasi and Allahabad. (WIKIPEDIA, UTTAR PRADESH, n.d.)

109 Lucknow is the capital and largest city of the Indian state of Uttar Pradesh, and is also the administrative headquarters of the eponymous district and division. It is the eleventh most populous city and the twelfth most populous urban agglomeration of India. Lucknow has always been known as a multicultural city that flourished as a North Indian cultural and artistic hub, and the seat of power of Nawabs in the 18th and 19th centuries. It continues to be an important center of governance, administration, education, commerce, aerospace, finance, pharmaceuticals, technology, design, culture, tourism, music and poetry.

The city

stands at an elevation of approximately 123 meters

(404 ft.) above sea level. Lucknow district covers an area of 2,528 square kilometers (976 sq. mi). Bounded on the east by Barabanki, on the west

by Unnao, on the south by Raebareli and in the north by Sitapur, Lucknow sits on the northwestern shore of the Gomti River. Hindi is the main language of the city and Urdu is also widely spoken.

Lucknow, along with Agra and Varanasi, is in the Uttar Pradesh Heritage Arc, a chain of survey triangulations created by the Government of Uttar Pradesh to boost tourism in the state.

9.1.3.

Climate: Lucknow has a humid subtropical climate with cool, dry winters from mid-November to February and dry, hot summers with thunderstorms from late March to June. The rainy season is from July to September when the city gets an average rainfall of 896.2 millimeters (35.28 in) from the south-west monsoon winds, and occasionally frontal rainfall will occur in January. In winter the maximum temperature is around 25 °C (77 °F) and the minimum is in the 3 °C (37 °F) to 7 °C (45 °F) range. Fog is quite common from mid-December to late January. Summers are very hot with temperatures rising into the 40 °C (104 °F) to 45 °C (113 °F) range, the average highs being in the high of 30s (degree Celsius). (WIKIPEDIA, LUCKNOW, n.d.)

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9.1.2.

110 

Average temperatures and precipitation: The "mean daily maximum" (solid red line) shows the maximum temperature of an average day for every month for Lucknow. Likewise, "mean daily minimum" (solid blue line) shows the average minimum temperature. Hot days and cold nights (dashed red and blue lines) show the average of the hottest day and coldest night of each month of the last 30 years. The precipitation chart is useful to plan for seasonal effects such as monsoon climate in India. Monthly precipitations above 150mm are mostly wet, below 30mm mostly dry.

 Wind rose: The wind rose for Lucknow shows how many hours per year the wind blows from the indicated direction.

Example SW: Wind is blowing from South-West (SW) to NorthEast (NE).

PAGE

9.2. MACRO – CLIMATE STUDY

111 Cloudy, sunny, and precipitation days: The graph shows the monthly number of sunny, partly cloudy, overcast and precipitation days. Days with less than 20% cloud cover are considered as sunny, with 20-80% cloud cover as partly cloudy and with more than 80% as overcast.



Maximum temperatures: The maximum temperature diagram for Lucknow displays how many days per month reach certain temperatures.

PAGE



112 Precipitation amounts: The precipitation diagram for Lucknow shows on how many days per month, certain precipitation amounts are reached. In tropical and monsoon climates, the amounts may be underestimated.

 Wind speed: The diagram for Lucknow shows the days per month, during which the wind reaches a certain speed. (meteoblue, n.d.)

PAGE



113 PAGE

SITE AND SITE CONTEXT

TOTAL AREA OF SITE: 7.75 ACRES

DEVELOPMENT PLAN – LUCKNOW (MARKED INSTITUITIONAL ZONES)

114 PAGE

9.3. SITE ANALYSIS

PAGE

115

PAGE

116

PAGE

117

118 PAGE

MICRO – CLIMATE AND VEGETATION

119 PAGE

MEASUREMENTS

120 PAGE

VIEW FOM AND TOWARDS SITE

121 PAGE

SITE PHOTOGRAPHS

IMAGE 2: VIEW TOWARDS SITE

IMAGE 1: PEDESTRIAN PATHWAY TOWARDS SITE

IMAGE 4: VIEW TOWARDS KUKRAIL FOREST FROM SITE

IMAGE 5: VIEW TOWARDS SITE

IMAGE 3: 6M WIDE PEDESTRIAN PATHWAY

IMAGE 6: VIEW TOWARDS LAKE IN SITE

IMAGE 5: PANAROMIC VIEW FROM POINT 5

122 PAGE

KURSI ROAD

TYPES OF SOIL ON SITE

LOCAL MATERIALS AVAILABLE

INTERNAL ROAD TOWARDS SITE

PARAMETERS

OBSERVATIONS

1

DEVELOPED

2

EXISTING BUILDING OR STRUCTURE FORMER USES KNOWN SITE CONDITIONS

3 4 5 6

7 8 9 10 11 12

CHARACTER OR CONDITION OF EXISTING ROAD POINTS OF ACCESS AND EGRESS(APPROX SITE DISTANCES) EXPECTED ROAD IMPROVEMENTS VISIBILITY INTO AND OUT OF THE SITE SECURITY CONSIDERATIONS NEIGHBOURING PROPERTY USES EXISTING RIGHTS OF WAY OR EASEMENT ON PROPERTY OTHER ENCUMBRANCES COMMUNITY ASSOSCIATION

Residential/ College near site (G, G+3 structure) None - GGS sports college None - Part of Kukrail Forest Virgin land, Few trees and Wild grass 6m wide road proposed parallel to site, proposed pedestrian walkway on map

proposed walkway photos none Residential, Forest, Institutional ~~ ~~

UTILITIES SR.NO.

PARAMETERS

1

ACCESS AND/OR DISTANCE TO AND CONNECTION REQUIREMENTS NATURAL GAS TELEPHONE ELECTRICITY CABLE TELEVISION PUBLIC WATER SANITARY SEWAGE TRAFFIC CONDITION OF LOCAL ROADS ACCESS TO SITE INTERNAL CIRCULATION CONSTRAINS IMPACT ON NEIGHBOURHOOD

2 3 4 5 6 7 8 9 10 11 12

OBSERVATIONS plan

Not present Not present Poles at every 20m N.A. Water tank OHT and pump room treatment plant in vicinity internal road narrow and unbuilt only one entrance ~~ GGS College (catalyst)

123

SR.NO.

PAGE

SITE CONDITIONS

1 2 3 4 5

PARAMETERS GENERAL TOPOGRAPHIC CHARACTER OF SITE AREAS OF STEEP SLOPES ASPECT OR ORIENTATION OF SLOPES SITE ACCESS SLOPE STABILITY

OBSERVATIONS flat site none ~~ only 1 ~~

SOIL AND/OR GEOLOGY SR.NO.

PARAMETERS

1 2 3 4 5

SOIL TYPES DEPTH OF BED ROCK DEPTH OF GROUND WATER SEASONAL HIGH WATER TABLE ENGINEERING CAPABILITIES CLASS OF SOIL EXISTING INDICATION OF SLOPE INSTABILITY OR SOIL EROSION SINK HOLES FAULT ZONES

6

7 8

OBSERVATIONS photos ~~ 60-70ft deep ~~ fit for building structure plan

~~ ~~

HYDROLOGY SR.NO.

PARAMETERS

1

SKETCH EXISTING DRAINAGE PATTERN OFF SITE AND ON SITE PRESENCE OF SURFACE WATER FEATURES QUALITY OF SURFACE WATER FLOOD PLAINS WETLANDS RIPARIAN ZONES OR FLOOD PLAINS SPRINGS WELLS AQUIFER ANTICIPATED DRAINAGE PATTERN CHARACTER AND QUALITY OF RECEIVING WATERS

2 3 4 5 6 7 8 9 10 11

OBSERVATIONS none stagnant water due to rain (slope) ~~ ~~ ~~ ~~ ~~ bore well proposed for water supply ~~ ~~ water body towards kukrail forest

124

SR.NO.

PAGE

TOPOGRAPHY

1 2 3 4 5

PARAMETERS GENERAL TYPES OF EXISTING VEGETATION QUALITY OF VEGETATION PRESENCE OF KNOWN PROTECTED SPECIES PRESENCE OF VALUABLE SPECIMENS PRESENCE OF EXOTIC/INVASIVE SPECIES

OBSERVATIONS babul, neem, eucalyptus trees, wild grass, tamarind few trees ~~ ~~ crocodile zoo in kukrail forest

HISTORICAL OR CULTURAL FEATURE SR.NO. 1 2 3 4 5 6 7

PARAMETERS KNOWN HISTORICAL FEATURE UNIQUE NATURAL FEATURES OR CHARACTER EXISTING PARKS OR PUBLIC AREA EXISTING INFORMAL PUBLIC ACCESS AND USE ON SITE COMMUNITY CHARACER SUCH AS CONVECTION LOCAL LANDSCAPING LOCAL MATERIALS

OBSERVATIONS ~~ ~~ hockey stadium in vicinity of site none Muslims ~~ brick, marble, sand, etc.

ENVIRONMENTAL CONCERN SR.NO.

PARAMETERS

1 2 3

PAST SITE USES NEIGHBOURING SITE USES EVIDENCE OF FILL, DUMPING/DISPOSAL ON-SITE STORAGE EVIDENCE OF CONTAMINATION IMPACT OF SITE DEVELOPMENT ON LOCAL WATER, AIR QUALITY

4 5 6

OBSERVATIONS part of kukrail forest college, residential none none none ~~

125

SR.NO.

PAGE

VEGETATION / WILDLIFE

126 PAGE

10. DESIGN PROGRAM

1. School 2. Vocational training centre 2.1. Accounting (basic) 2.2. English speaking courses 2.3. Computer courses 2.4. Technician (T.V., Mobile, electronics) 2.5. Art 2.6. Communication skill courses 2.7. Draftsman 2.8. E.C.C.Ed COURSE 2.9. Food catering and management 2.10. Hospitality services 2.11. Basic counselling 2.12. I.P.P.B.X. Training course 2.13. Make-up training 2.14. Dance/singing classes 3. Residential facilities for 2000 to 2500 users 4. Medical centre 5. Guest house and canteen 6. Administration office 7. Recreational space

127 PAGE

10.1. DESIGN BRIEF OVERVIEW

1. Administrative block         

128

Principals room with attached toilet and waiting school office - front and back office vice principals room staff room for 35 teachers room for 10 non-teaching staff Storage room, first aid room with inspection table Toilets and pantry archival room seminar room

2. Academic block     

600sq.m.

4300sq.m.

Formal learning spaces 20 nos. , 60 students each 2400sq.m.

Informal learning spaces 4 nos. (Arts, craft, workshop) 700sq.m.

Laboratories 6 nos. with store room 700sq.m.

Library and archival room 500sq.m. circulation spaces

3. Canteen  

800sq.m.

Kitchen Eating area (covered + uncovered)

100sq.m.

700 sq.m.

4. Toilets (as required) 5. Sports   

Storage Covered sports area (chess, t.t. etc.) play ground

6. Parking    

Bus parking - 2 nos.

Staff parking - 10 cars, 30 scooters Visitors parking - 5 cars, 10 scooters cycle parking for students 150

10sq.m.

100sq.m.

PAGE

SCHOOL (6000SQ.M. – 1200 USERS)

1. Administrative block        

129

Principals room with attached toilet and waiting school office - front and back office vice principals room staff room for 35 teachers room for 10 non-teaching staff Storage room, first aid room with inspection table Toilets and pantry archival room

2. Academic block               

600sq.m.

3900sq.m.(13 Classes300 sq.m. each)

Accounting (basic) English speaking courses Computer courses Technician (TV., Mobile, electronics) Art/design Speaking and communication skill courses Draftsman Day care management E.C.C.Ed COURSE Food catering and management Hospitality services Basic counselling I.P.P.B.X. Training course (receptionist) Make up training Dance/singing classes

3. Canteen  

Kitchen Eating area (covered + uncovered)

800sq.m.

100sq.m.

700 sq.m.

4. Toilets (as required) 5. Sports   

Storage Covered sports area (chess, t.t. etc.) play ground

6. Parking    

Bus parking - 2 nos.

Staff parking - 10 cars, 30 scooters Visitors parking - 5 cars, 10 scooters cycle parking for students 150

10sq.m.

100sq.m.

PAGE

VOCATIONAL TRANING CENTER (5500 sq.m–1000users)

1. Administrative block    

Building management system Cleaning and sterilization system Waiting area Reception

2. O.P.D.     

Doctors room Waiting room Surgery room Pantry Emergency room

3. Medical store  

Front desk Storage

4. Pathology lab       

Reception Blood test room Sonography room X-ray room Reports room Storage Doctors cabins

5. Nurse station    

Toilets Pantry Female nurse station Male nurse station

6. Emergency ward  

First aid room Waiting room

7. General wards    

50 beds for patients Toilets Pantry Nurse station

8. Canteen   

Sitting area Kitchen storage

130 PAGE

MEDICAL CENTER (8500sq.m.)

  

11.

131 PAGE

9. Toilets as required 10. HVAC System A.H.U. room Cooling tower Maintenance room

Parking   

Ambulance parking Car parking 2-wheeler parking

RESIDENTIAL FACILITIES (17100 sq.m – 2000 users) 1. Administrative block     

Warden room with attached toilet and waiting Office Staff room Storage room, first aid room with inspection table Toilets and pantry

2. Hostel block 3. Canteen Kitchen  Eating area (covered + uncovered) 

4. Toilets (as required) 5. Common hall

RECREATIONAL SPACES (1000 sq.m.)

1. Gardens 2. Playgrounds 3. Parks 4. Public amenities        

200sq.m.

Clubhouse Community hall Mini theatre Indoor games room Gymnasium Dance/yoga hall Meditation room Multi-purpose court

16000sq.m.(400 rooms) 800sq.m.

100sq.m.

700 sq.m.

100 sq.m.

132

1. Administrative block     

Warden room with attached toilet and waiting Office Staff room Storage room, first aid room with inspection table Toilets and pantry

2. Guest room block 3. Canteen  

200sq.m.

2000sq.m.(50 rooms) 500sq.m.

Kitchen Eating area (covered + uncovered)

4. Toilets (as required) 5. Common hall 6. HVAC system   

A.H.U. room Cooling tower Maintenance room

AREA CALCULATIONS Total area of site = 7.75 acres = 31368.68 sq.m.

F.S.I. as per D.C.R. Lucknow = 1.5 F.S.I. = (Total built up area) / (Total area of plot) 1.5 = Total built up area / 31368.68 sq.m.

Total built up area permissible = 47053.02 sq.m.

Total built up area as per design brief = 40900 sq.m.

100sq.m.

400 sq.m.

100 sq.m.

PAGE

GUEST HOUSE AND CANTEEN (2800sq.m.)

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