3. CERTIFICATE
This is to certify that the Thesis Report titled
THE LAST RESIDENCE…
is the bonafide work of
MS. ROSHMILA ADHIKARY
submitted to the faculty of
Rizvi College of Architecture
for
Design Dissertation
Final Semester, B.Arch.
of
Mumbai University
during the Academic Year 2013-2014.
Prof. Anil Nagrath Prof. Akhtar Chauhan
Thesis Guide Director
Rizvi College of Architecture Rizvi College of Architecture
5. ACKNOWLEDGMENTS
I would love to mention the following people as I am sincerely grateful to them for
being a part of my life till today,
Thank you Prof. Himanshu Upadhyay for encouraging me to work on this topic apart
from the files, books, sketches and knowledge you shared with me. Your
encouragement and faith in me has done wonders to my personal growth as well as my
thesis. Prof. Anil Bhingarde for your precious and valuable inputs, notes and
discussions at the time I needed it the most. Prof. Anand Achari, for sharing your
wealth of knowledge and your willingness to help me in each and every way
possible. Prof. Farhat Kazi for being the most lovable person I have ever known!
Ma’m I cannot express my gratitude for you in words! Your perspective of looking at
things has changed mine and I am immensely grateful and thankful to you.
I am very thankful to my thesis guide Prof. Anil Nagrath, Prof. Madhav Deobhakta,
Prof. Meera Deobhakta, Prof. Samir Shaikh, Prof. Fatema Kabir, (late) Prof. Prakash
Mankikar, Prof. Abhay Godbole, Brinda Jaisingh Ma’m and Prof. Minaz Ansari for the
most interesting discussions I had with them related to my topic and life. I will
always remember the discussions I had with each one you. Prof. Suprio
Bhattacharjee for his valuable suggestions and ideas. Prof. Rekha Desai and Prof.
Yezdi Karanjawala for their inputs.
I thank the non-teaching staff, especially Sanjay Sir and Razza Hassan for helping
me with my college and thesis work.
My deepest gratitude to Daniel Johnson for assisting me with my work. It has been a
pleasure to interact with him. Shabbir Unwala and Masud Taj for guiding me as much
as was possible.
I would love to acknowledge Rishi Vora for being such an inspiration and putting
in his best efforts to help me with my thesis. My friends Esa Shaikh and Sarah
Thomas for their suggestions and feedback. Your views mattered a lot to me and made
a difference to my thesis. Thank you Sarah Thomas for the beautiful format and
rendering. Deeba Chougle , Zankar Gupte, Mohammed Unwala, Ushma Agrawal and
Vrushali Mestry for always helping me with academic work and also otherwise.
I extend my thanks to all the students and faculty of Rizvi College of Architecture
who made fun of my thesis topic. It’s because of them that my determination to work
on my thesis strengthened and I worked with full force! I was happy to find a lot of
college mates who motivated me and were always willing to help.
My dear parents Sharmila Adhikary and Gautam Adhikary for supporting me in every
way possible. The five years in architecture went by comfortably only because you
helped me in almost every aspect, everyday. Finally I am happy with my own self as I
was determined and passionate about my thesis and tried to do my level best.
6. INDEX
Preliminaries
i) Title Page
ii) Approval Page / Certificate
iii) Acknowledgment
Body of Thesis
Chapter - 1 Abstract and Introduction
1.1 Project Justification
1.2 Aims
1.3 Objectives
Chapter – 2 Site
2.1 Site Selection and Site Justification
2.2 Site Data
2.3 Site Analysis
Chapter – 3 Case Study
3. Case study – 1
3.2.1 Data
3.2.2 Plans, Elevations and Sections
3.2.3 Models or 3D and Photos
3.2.4 Analysis
3.1 Case Study – 2
3.2.1 Data
3.2.2 Plans, Elevations and Sections
3.2.3 Models or 3D and Photos
3.2.4 Analysis
Chapter – 4 Design issues and Strategies addressed
Chapter – 5 Design Developments (Includes all design progressive sketches,
model, drawings etc)
Chapter – 6 All Drawings (colour prints of All 15 to 18 Sheets as provided in A3
size)
Bibliography
7. ABSTRACT
Every human being is inevitably involved in learning about life and
living. Similarly each person should also be involved in learning
about death, dying and bereavement since it is an important way of
learning about life and living. Death, however, is not merely a process
where one must mourn and contemplate but rather an event which sooner
or later will be experienced by each one of us. The death of a loved one
can bring out a range of varied emotions which we may not be able to
deal with. Life and death are two aspects of the same reality. Death is a
heavy, disturbing and uncomfortable fact of life. Life ends and death
initiates a new beginning.
The media plays a critical role in channelizing the thought process of
the Indian society. It has largely continued to mould the perceptions
of the Indians with the highly selective portrayal of life and death.
Routine accounts of violence and war put on television and internet
often generate a kind of psychological immunity to the impact of death.
Ordinary people who die in ordinary ways are not worthy to be
discussed. Death is rarely projected as a natural part of human
existence. It is treated casually and impersonally while denigrating
our human responses to it. It thus has no strong impact on the audience.
In the society that we live in, many people would often use substitutes
for words like ‘dead’ and ‘dying’ during discussions and conversations
of daily life. Using euphemisms are pleasing ways of speaking but they
may become undesirable when it reflects an unwillingness to confront
such realities of life. Thus, a subject such as death is mostly avoided
by the masses today. But the fact does not change. Each one of us has to
deal with death irrespective of our interpretation and corresponding
reaction towards it. Death is inevitable.
The mention of death affects the human body, mind, emotions and spirit.
History has witnessed the major psychological and physiological
impacts of death in varied cultures, traditions and civilisations.
Anything strongly felt in the mind is translated into action by the
body. This has manifested further in all aspects of life, including
architecture. Architecture has developed throughout various cultures
and times in order to help us deal with death and mark its presence.
The Architecture of Death is a misconception. Architecture is for the
people, have we ever wondered, living or dead? Of course it’s for the
living but is there no architecture for the dead today? The Egyptian
Pyramids, Taj Mahal, Qutub Minar complex are well known architectural
wonders of our past which had been built keeping death as the main
focus.
Numerous visual references to death in the cemetery, on grave markers and in
mausoleums have developed over the years as our cultures have changed and
merged. We need to experience such projects in order to understand and develop
8. the complex symbolic and psychological spaces that are needed in our society
to help us deal with our mortality.
This thesis intends to illustrate, that place and environment are as
important to the stages of death and dying as they are to our means of
grieving and bereavement, and will demonstrate that the philosophical
missions of the composite crematorium can be enabled and enhanced
through built form. It highlights the growing importance of a
composite crematorium in Mumbai and provides examples of
architecture meeting the needs of the various religious communities.
To fully contribute to the process of bereavement we must ultimately
rethink the architectural response to death, partnering with
crematoriums and burial grounds, observing the people affected in the
current scenario to form the architecture for grieving.
The thesis also tries to merge different religions in death. A maternity
home does not differentiate between expecting mothers of different
religions! Why then does religion participate when an individual
dies? Birth and death are realities of life. An attempt is made to
visualise this in architecture.
Death unites us.
9. INTRODUCTION
PROJECT JUSTIFICATION
The city of Mumbai is the commercial capital of India. According to
census 2011, in this decade the population of Mumbai has grown to more
than 20,000 persons per square kilometre making Mumbai one of the
densest districts in the country. Mumbai has over 13 million
inhabitants, being India’s largest city. Scientists project that by the
year 2020, Mumbai’s population will swell to 28 million, making it the
most populous city in the world.
The population explosion of Mumbai is not just restricted to the
increase in the number of people alive but also increase in the number
of people dead! Human beings are destined to die, it’s a known fact.
Burial grounds consume a large amount of horizontal land space and
render it useless after a body is buried as it is never used for any
other activity. The people alive are forced to stay in unhygienic,
substandard housing while valuable land space is being freed for the
dead! The dead too are facing a space crunch! Since land space is being
consumed by graves, a day will come when there will be no space left
either for the people alive or dead!! Till then the bodies get to stay in
this residence, sometimes even giving rent/buying their home! Death
has been commercialised up to this extent today.
People are emotionally blackmailed into buying graves, the rates of
which are unbelievably expensive! Such commercialisation, marketing
of emotions, beliefs and values need to be understood thoroughly to act
further. We must realise that we are treating our bodies like show
pieces after death, which is actually and literally-garbage. The dead
person does not even have an identity. It is called a ‘body’ which
objectifies it and has to be necessarily dealt with. Ignorance is
unacceptable since the ‘body’ can cause environmental problems and
health hazards if left in the open. Its reality is so unbearable-it rots
if left to its fate and eventually is left to decay in the soil or is
burnt. In a humble manner architecture is used in this thesis as a means
to bring people together in grief and loss.
Traditionally each religion has a specific way of dead body disposal
combined with rituals and death rites representing that religion. It
has even divided the crematoriums and burial grounds!
People need to start thinking about these aspects, because such
divisions promote hatred and loss of ‘power’ of religion or status in
the society. The feeling of oneness promotes love, peace and happiness
amongst people which is the most desirable emotion every person wants.
10. Lust for power, levels of differentiation, fear and loss of identity
results in agitation which has led to communal riots and violence as
we have witnessed in the past. We are all human beings, which we must
never forget.
Anything tangible today was established in the mind first. It starts
with powerful thinking and strongly felt emotions, which translate
into action. The invisible power of consciousness that we possess is
the sole driving force for the manifestation of the materialistic
things we see around us today. The mask we put up in front of others to
show our ‘strength’ of power/religion/status is an illusion which we
see through clearly in death. Dividing burial grounds promotes ill
feelings instead of promoting oneness of humanity.
The thesis is the bridge between the situation today and the ideal
situation envisaged by the author such that it is acceptable for the
masses and they can visualise using the space in the near future. The
main intention of the thesis is to encourage the masses to think about
the aspects mentioned above and on a deeper level, connect to their
true self following nothing else but their own feelings and
consciousness.
11. AIMS AND OBJECTIVES
AIMS
Change the perception towards death as being an unwanted event of
life.
Making people comfortable around death.
Let the bereaved individuals have freedom of expression in grief.
Reduce the emotion of fear attached to a body disposal area.
Encourage people of different religion to come together as human
beings first.
Making people think for themselves on these aspects and put their
thoughts into action in any field which may promote love and
peace amongst humanity.
OBJECTIVES
Changing the perception towards a graveyard or crematorium.
Making it a multi-functional space for people alive.
Making the open space more usable and interactive.
Designing grieving spaces through architecture which may
comfort the bereaved.
To display the process of life that is common in all religions.
To provide spaces that gives a person freedom of expression.
12. SITE
SITE SELECTION
Since Mumbai is over populated and needs attention of the masses, a
site in the heart of Mumbai was being considered during site selection.
Composite crematoriums were being looked at considering the division
between burial grounds of differing religions. A composite
crematorium is not a new concept and a lot has been thought about it.
In Mumbai the well-known multi-faith composite cemeteries are in
Oshiwara (near Andheri), Vadarpada (near Kandivali), Bandra, Deonar,
Marve, Cheetah Camp and Gorai. These are multi-faith in the sense that
the total area encompasses the three main sects of Hindus, Muslims and
Christians. Although they have defined walls separating each one of
them giving them their individual identity, they are managed by the
same administration.
The site selected is the existing composite crematorium in Bandra. It
is probably the youngest of the seven multi-faith cemeteries in
Mumbai. It was set up in the year 2000 near the Teacher’s colony. Since
its establishment it has steadily received bodies for disposal from all
the three major communities it serves.
13. SITE SELECTION JUSTIFICATION
The site is a composite crematorium in itself. It has a single entrance
and further three separate entrances for the Hindu crematorium, the
Christian burial ground and the Muslim burial ground respectively.
The site is located in Bandra (east), Mumbai. It is situated near the
Teacher’s Colony in Kherwadi and is easily accessible by the service
road adjoining the Western Express Highway. The Santacruz railway
station on the Western Line is the closest to the site located at a
distance of 2km. Adjoining the station is the Santacruz BEST bus depot.
The nearest airport is Chhatrapati Shivaji Domestic and International
Airport situated at a distance of 4.5kms from the site.
In a populated and linear city of Mumbai modes of travelling is of
utmost importance and this is the only composite crematorium site
which is easily accessible by road ways, rail ways and also by airways.
This composite crematorium covers the H/E ward of Mumbai. The
Composite Crematorium falls under H(East) Ward of Mumbai covering the
area of Khar and Santacruz east. The Report 2009 prepared by the
National Resource Centre for Urban Poverty and the All India Institute
of Local Self Govt. states that the population of this area is 580, 835
and density per square kilometre is 42,930.
14. The Human Development Self Government, Mumbai states that the crude
death rate (CDR) in Mumbai is 7.3 per 1,000 people per year. That is 4,240
deaths in H (East) Ward annually. Owing to the ever expanding
population the death rate will substantially increase and may double
this number by the end of the next two decades.
This composite crematorium is designed for the future and hence
predictable figures are taken into consideration.
15. SITE DATA
GENERAL SITE INFORMATION
Address of Tract
Near Teacher’s Colony, Off the Western Express Highway
Legal Description
Presently used as a Composite Crematorium and managed by the BMC
Site Location Map
Property Area
18,466 sq.m.
PHYSICAL CHARACTERISTICS
Topography
Flat land used for burial and plantations.
Conditions
The area along the north east side of site is bordered with a rivulet
which joins the Mithi River southward. West side is a flat land with
some trees and south east with green cover.
Visibility analysis
From the site towards the west high rise office buildings are seen.
Towards north is greenery and housing is seen at a distance. South is
filled with greenery while eastwards is the view of Western Express
Highway.
Circulation analysis
Site is accessible from the service road beside the Western Express
Highway and is just a minute away. There is only one road for
accessibility to the site.
16. CASE STUDIES
Most of the crematoriums in Mumbai today are in a pitiable state with
absolutely no emotional value left after use. They merely look like
factory machine sheds and are left to their fate.
SHIV DHAAM-Hindu Smashaan Bhoomi
LOCATION : Goregaon (East), Mumbai.
Built by Brihanmumbai Mahanagar Palika
This case is chosen for a study since it has been newly built in Mumbai
in 2011 and it situated in the heart of Mumbai. It was initiated by a
local businessman who himself faced inconvenience during his
grandparent’s final ceremonies.
Businessman Aneel Murarka resolved to make the experience within the
crematorium an easier one for family and friends of the deceased who
come to this crematorium to perform the last rituals. He built a new
corporate style crematorium near the Western Express Highway in
Goregaon-East with the local authorities help. After a year of labour,
Shivdham manual crematorium in Goregaon was commissioned in January
2011.
Despite months of use, the site appears freshly inaugurated. A bed of
flowers circles the ground and a few paces ahead is a marble shrine
dedicated to Lord Shiva. Individual platform for each pyre is provided
so that the next party does not have to wait for their turn. The
enclosure within which the last rites are performed has been designed
17. to BMC specifications, bearing the typical sloping asbestos roof and
five pyres.
Opposite the pyre is the condolence area allowing clear view towards
cremations. This space is fitted with bucket seats, the kind visible in
airports. This adds a touch of sophistication. The compound has small
structures and signage to help with the last rituals. The provision of a
shower room ensures assistance to people who wish to leave for work
after the rituals are over. Overall this crematorium makes the busy
Mumbai life easier with the provision of various amenities for the
family and friends of the bereaved.
This crematorium will help them move on with the demise of their dear
one as quick as possible. Unfortunately it does not do much to evoke any
emotions which is the need of the hour in Mumbai with this city
becoming more and more commercial in their endeavours to earn as much
money as possible whereas feelings and emotions have no place, even in
a recently constructed crematorium. Are we so emotionless today? Is
running after money and happiness the only intention of our lives?
Does the death of a loved one have no impact, that we get back to work on
the same day, making use of the amenities provided in the crematorium
for exactly the same purpose?
18. BRION-VEGA CEMETERY by Carlo Scarpa (1970-72),
Treviso, Italy
This case is chosen for a study since it takes into consideration the
deeper meaning of life into architecture as it is an experiential
memorial space and contributes to the philosophical and psychological
impact the visitor feels after experiencing the cemetery.
The Brion Tomb is situated in the north of Italy in the village San Vito
d'Altivole near Treviso. It was designed for the family Brion by Carlo
Scarpa after the death of Giuseppe Brion. It was commissioned by the
wife of Giuseppe, Onorina Brion; together they co-founded the
electronics firm Brion-Vega.
The L shaped site has 5 main focal points; the arcosolium which was of
great importance was placed on the north eastern corner to in Scarpas
words “benefit from the best view and sunniest exposure”. The
arcosolium acts as a kind of visual hinge on the L shaped site joining
the north and eastern sides of the site. The family graves are situated
on the north wall of the site sheltered underneath a canopy which
shelters them from the elements. On the south side of the L shape is a
pavilion which floats over a Lilly pond.
The site is enclosed by a 2.3m high wall. Internally the views out from
the site almost become a part of the design and Looking towards the site
the 60deg slope of the wall directs sight over the cemetery causing
minimum obstruction of the views out from the town whilst also
masking its internal parts. Scarpa acknowledged that he “had captured
the sense of the countryside, as the Brions wished” (Scarpa 1978-84)
19. Scarpas arcosolium is the main focal point for the whole tomb, acting
as a hinge between the two perpendicular areas of the site. The two
heads of the family are buried here and is therefore sited with
importance and was built on the north east corner of the site. Unlike
the solid arch of the historic catholic arcosolium the arch Scarpa
designed is sleek and slender and is made out of concrete and bows over
the sunken ground on which sit the two graves.
Carlo Scarpa was of Venetian origin and this influenced his designs in
that water and the effects it caused were often key elements of his
designs. Bodies of water and/or water courses were elemental. He spent
most of his life in Venice, wandering down its narrow gangways with
buildings either floating on or reflected in water; a world changing
with the ebb and flow of the tides.
20. The entrance lies down an avenue of trees which run the old Village
Cemetery. Upon approach the first thing noticed is the two
intersecting circles which lay at the end of the small corridor and
their framed picture of the lawn and the ivy covered wall beyond. The
entrance is sat beside other existing tombs and its scale is as those of
the existing tombs. This gives the Brion Tomb a tardis like feel once
inside having entered through here.
The entrance is decorated with a zigzag design like the arcosolium
with horizontal slices through the mass in which the sky or in Scarpas
eye the heavens can be seen. On entering the square entrance opens up
like a cave and upon speaking strange echoes bounce off the zigzagged
inside. Again horizontal slices allow the sight of the heavens whilst
inside this dark entrance way.
21.
22. DESIGN ISSUES AND STRATEGIES ADDRESSED
The Indian society finds it difficult to accept a death in the family or
neighbourhood. When a person dies, her/his family, friends and close
ones are the most affected. Society has set rules and regulations for
the family which are supposed to be followed in an orderly manner after
a death. Freedom of expression, letting out innermost emotions and
grieving the way one would want to- rarely find acceptance and are
looked at as being shameful, weak acts. Such reactions from the society
compel the bereaved to act in a certain way which further deepens the
wound of having lost a loved one. Certain ways of publicly expressing
sorrow is given importance and the bereaved family is forced to follow
what society preaches. These actions do not comfort or lessen the pain,
the bereaved are going through, and in fact makes situations even more
miserable for them to bear. Most often our society conveys unhelpful
messages to bereaved persons. It just shows how insensitive our society
is today.
PERSONAL SPACE
Freedom of expression is of utmost importance. Spending time with the
deceased person (body) for one last time can have a lasting impact and
can turn out to be a beautiful memory to be cherished in the long run.
Such moments are precious and may comfort the bereaved. A special space
is provided in the composite crematorium which is the ‘personal space’.
This space is to be used by persons extremely close to the deceased like
wife/mother/child etc. who wish to spend time alone with the dead
person (body) without the involvement of any outsiders like the priests
or relatives who may not be very close to the deceased. Here they have
the freedom of expression without caring about the reaction of the
onlookers.
Rituals and last rites are never common between two different
religions. Last rites inevitably point out the religion of the deceased
to onlookers. It is almost like an announcement. Religion takes centre
stage after the death of an individual as we completely forget that we
are humans first and death is the only event which does not consider
any religion.
23. PERSONAL SPACE (on the right)
Why is there then no difference in a maternity home where expecting
mothers of differing religions come to deliver? The religious
difference only arises in burial grounds and crematoriums! Why the
hypocrisy? Birth and death are two sides of the same coin. One cannot
exist without the other. Unless we love and accept every human being
irrespective of their religion and social status we will never truly
experience peace, unity and integrity.
GRIEF
Grief is a system of feelings, thoughts, and behaviours that are
triggered when a person experiences a significant loss or the threat of
loss. It signifies both internal and external reaction to the impact of
the loss. Grief is not just restricted to the loss of a loved one but a
wide range of other situations like unsuccessful relationships,
business losses etc.
Grief is not merely an emotional feeling, it is a more complex and
broad concept which can be experienced and expressed in numerous
ways. These include physical sensations, emotional feelings,
conflicting cognitions and behaviours. Grieving is a healthy reaction
to loss and a natural gesture of love for the deceased. People grieve
24. many a times and they can visit this crematorium to just be with
themselves and contemplate about anything they wish to.
GRIEVING SPACE
Grief can be expressed alone, along with a few people and also in a
group. The grieving space is designed such that all the three needs are
fulfilled and people have an opportunity to be in a space where there
is complete silence and distant views. Being surrounded by graves may
help them realise that we will eventually die no matter what we do
today or tomorrow. Since our end is known, a happy and positive
attitude today is the most important and this is the main idea behind
conceptualising this space.
GRIEVING AREA
The grieving space in the design envisaged is more especially for the
family members of the deceased who might have met a sudden, accidental
or unnatural death and hence find it even more difficult to come to
terms with. They need both time and space to accept the harsh reality
and the context of a crematorium is the best place for them to try to
accept reality rather than any other space.
25. GARDEN OF THOUGHTS- Where thoughts bloom…
The Garden of Thoughts is approached from the three different ways for
the three different religions of Hinduism, Christianity and Islam
respectively. Each religion is represented by specific symbolism. The
illusion of these in the built form in the garden leads a religious
person to come towards their religion when in reality they are
approaching nothing! Literally! The religious symbols start breaking
down as they come closer and closer to it and the visitor reaches a
point where there is no religion but only knowledge through which we
can become more aware and conscious of our existence.
Some ways of gaining knowledge is reading good books, watching audio
visuals and so on. The Archive serves this purpose and also makes a
burial ground a multi-purpose space. Beside this space is an open to
sky but specific meditation area and the grieving space on the other
side. Collectively this whole area is called the Garden of Thoughts-a
garden where thoughts bloom.
GARDEN OF THOUGHTS
26. People visiting a cemetery are mostly quiet owing to the atmosphere of
death. Thus the garden placed within the cemetery is suitable for
people going through a troublesome time in their lives and may find
peace of mind here within the natural settings. It gives an individual
a private space away from people and society. Most bereaved persons
have a need to express their reactions to a loss or death.
