Architecture Research Dissertation Book

DEATH IS NOT THE END, BEING FORGOTTEN IS. By Ali Abbas Amrelia

A report Submitted in partial fulfilment of the requirements for the degree of Bachelor of Architecture.

UNIVERSITY OF MUMBAI

2021-2022 Copyright ©AIKTC SOA

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CERTIFICATE

This is to certify that the Design Dissertation titled ‘Death is not the end, being forgotten is.’ is the bona fide work of the student, Ali Abbas Amrelia from Final Year Bachelor of Architecture at AIKTC School of Architecture, New Panvel, and was carried out in college under my guidance.

________________________________ Sign of the guide: Prof. Parag Rawool

________________________________ Sign of the Dean

DECLARATION I hereby declare that this written submission entitled “Death is not the end, being forgotten is” represents my ideas in my own words and has not been taken from the work of others (as from books, articles, essays, dissertations, other media and online; and where others’ ideas or words have been included, I have adequately cited and referenced the original sources. Direct quotations from books, journal articles, internet sources, other texts, or any other source whatsoever are acknowledged, and the source cited are identified in the dissertation references. No material other than that cited and listed has been used.

I have read and know the meaning of plagiarism and I understand that plagiarism, collusion, and copying are grave and serious offenses in the university and accept the consequences should I engage in plagiarism, collusion or copying.

I 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.

This work, or any part of it, has not been previously submitted by me or any other person for assessment on this or any other course of study.

________________________ Signature of the Student Student’s Name: Ali Abbas Amrelia Roll No: 17AR01 Date: 21.10.2021

ACKNOWLEDGEMENT

With all my heartfelt gratitude, I will like to thank my Architecture thesis guide, Professor Parag Rawool for his encouragement, unconditional guidance, support and sincere advice throughout the completion of the project.

I will also like to thank all the faculty members of AIKTC School of Architecture for their amazing guidance in the past half-decade which has helped me to be capable enough to work on this thesis project.

I'm grateful for my parents and my elder brother Saddam Hussein's, immense support throughout the course without which my journey to Architecture would have not been possible.

I will also like to extend my gratitude to all my well-wisher classmates who made this journey more cheerful and fun.

A big thanks to my friend Sakib Multani and my cousin brother Ilyas Madha for accompanying me throughout this thesis for field visits and case studies.

Lastly, I would like to thank all the people who cooperated well for the completion of this project.

Thank you everyone for your support in all possible ways!

ABSTRACT

A few estimation states that 68% of world population would move to urban areas by 2050.

Mumbai, a city which is home to more than 1.28 crore people have only 202 cemeteries, crematoria and other places of last rites. A majority of them lack proper security and are poorly maintained. The rapid urbanization of the city, higher fertility rate to death rate ratio and high migration have led to a massive lack of space for burial. It has been reported widely that the city lacks space for the dead. Although, funeral practices are considered sacred. They have seen little to no change in many years.

The research focuses on these spaces as a symbol of memorization. Religions which do not recommend memorising the dead have been left out at a preliminary stage. The burial practice is a majorly used practice to memorise the loved ones. The burial spaces take large ground in the city and mostly don’t use the spaces full potential. Sometimes, poor designing does cause circulation issues and wastage of space. Also, these spaces are not designed to address the traumatic condition one goes through when they lose their loved one. It is a fact that cemeteries are not designed only for the dead but the living that wishes to visit them. The municipal corporation of Mumbai is planning to solve the demand of new burial ground spaces by proposing new cemeteries in the open spaces available in the outskirts of the city. This creates another issue that people in the city centre would be force to travel many miles just to visit their loved one’s grave. It is also important to understand, how ancillary activities and associate spaces can change the image of these spaces by bring up positivity instead of fear.

This thesis is a research analysis of funeral practices and activities related to them. It focuses on solving these major issues which are not talked about often. It is aimed to conclude with a solution which can solve the problem of lack of space for dead in mega cities with a sustainable approach. Also, using architecture as a tool to change the perception of these spaces of fear to something positive which can help in the welfare of the public.

THE FEAR OF DEATH Following this maxim, death becomes an incident in life as acceptable as birth.

"Death is the crown of life.

Were death denied, poor man would live in vain.

Were death denied, to live would not be life.

Were death denied, e'en fools would wish to die."

- E.L. KEYES

TABLE OF CONTENTS: LIST OF FIGURES LIST OF TABLES GLOSSARY 1. INTRODUCTION 1.1 Research Concern 1.2 Research Aim 1.3 Objectives 1.4 Scope 1.5 Limitations 1.6 Fundamental Research 1.7 Research Questions

2. METHODOLOGY i. Observation and Participation ii. Interviews, Expert Reviews & Reading 3.

LITERATURE 01 3.1. HISTORY OF MUMBAI i. Urbanization in Mumbai 3.2. CONNECTION OF THE LIVING AND DEAD i. Science of Life and Death ii. Trauma of Losing a Loved One iii. Fear of Dying iv. The Science of Well Being v. Legal Procedures 3.3. ISLAM AND ITS LAST RITE PRACTICES i. Religion History ii. Life after Dweath iii. Guidelines iv. Traditions v. Rituals vi. Mourning Practices vii. Practices in Mumbai

1-5 1 1 1 2 3 3 5

6-7 6 7 8-11 8 10 11-16 11 12 13 13 15 16-24 16 17 18 21 21 23 24

4.

5.

3.4. CEMETERIES AS SPACES OF MEMORIZATION i. History of Cemetery & Islamic Views ii. Architectural Representation of Death iii. Symbolizing the Dead – Shrines.

3.5. ASSOCIATE SPACE & ANCILLARY ACTIVITIES i. Linked Activities and Businesses ii. Studying it as a Public Space iii. Possible Multipurpose Uses

25-31 25 27 29 32-40 32 36 39

INTERVIEWS – Religious Heads, Funeral Professionals, Public and Doctors 4.1. Interview Questions 4.2. Interviews and Observations

41-45 41 42

LITERATURE 02 - CASE STUDIES

Understanding Similar Issues Faced In The World.

5.1. Memorial Necrópole Ecumenica in Santos, Sao Paulo.

5.2. Yarkon Cemetery in Tel Aviv, Israel Understanding User Based Designs.

5.3. Jewish Museum in Berlin, Germany.

5.4. The Brion Cemetery in Treviso, Italy.

5.5. Kolumba Museum in Cologne, Germany.

Understanding Program Related Designs.

5.6. Islamic Cemetery in Altach, Austria 5.7. Sancaklar Mosque in Istanbul, Turkey.

Understanding Technology Based Designs.

5.8. Vertical Forest in Milan, Italy.

Understanding Existing Infrastructure.

5.9. Bada Qabrastan in Mumbai, India.

5.10. Nariyalwadi Qabrastan in Mumbai.

Comparative Analysis of Case Studies

46-74 46 49 51 53 56 59 62 65 68 71 73

6. CONCLUSION 6.1. Building Typology 6.2. Program 6.3. Site & Its Justification 6.4. Design Intent

75-82 75 78 79 82

BIBLIOGRAPHY

83-86

LIST OF FIGURES: Figure 3.1 – 1 Bombay after reclamation, Retrieved From https://www.sciencedirect.com/science/article/pii/ S0305748816301529 Figure 3.2 – Available infrastructure in Mumbai (d. 2020), by Author.

Figure 3.3 – Infrastructure managed by M.C.G.M., by Author.

Figure 3.4 – Privately managed infrastructures, by Author.

Figure 3.5 - M.C.G.M Population Demographics, Retrieved from https://portal.mcgm.gov.in/irj/portal/anonymous/qlvitalstatsreport?guest_user=english Figure 3.6 - Open Space for Mumbaikers, Retrieved from Open Mumbai by P.K. Das Figure 3.7 – Stages of Afterlife, by Author.

Figure 3.8 – Funeral Procession, Retrieved from https://en.wikipedia.org/wiki/Islamic_funeral Figure 3.9 – Salat al Janazah position, Retrieved from https://www.mfs.asn.au/ghusl.html Figure 3.10 – Types of Graves for Burial, Retrieved from https://www.mfs.asn.au/ghusl.html Figure 3.11 - Shrine of Hazrat Khawaja Moinuddin Chishti (r.a) in Ajmer, Retrieved from https://www.bhaskar. com/local/rajasthan/ajmer/news/garib-nawazs-urs-flag-will-be-raised-on-27-january-2022-jannati-darwaza-willopen-on-2-february-128804208.html Figure 3.12 - Shrine of Hazrat Nizamuddin Auliya (r.a) in Delhi, Retrieved from https://www.indiatvnews. com/news/india/hazrat-nizamuddin-aulia-dargah-delhi-reopens-for-devotees-unlock-4-coronavirus-lockdown-647503 Figure 3.13 - Shrine of Pir Haji Ali Baba (r.a) in Mumbai, Retrieved from https://mumbaitourism.travel/haji-ali-dargah-mumbai Figure 3.14 - Shrine of Hazrat Makhdoom Shah Baba (r.a) in Mumbai, Retrieved from https://www.dnaindia. com/mumbai/report-bombay-high-court-makes-4-youth-work-for-mercy-2723021 Figure 3.15 – A Bunk/Coffin for Muslims, Retrieved from https://5.imimg.com/data5/ANDROID/Default/2020/8/ XZ/GC/WL/2065392/product-jpeg-500x500.jpg Figure 3.16 – A Ghusl Room, Retrieved from https://thebottomdrawerbook.blog/2019/03/31/what-a-visit-to-mylocal-mosque-taught-me-about-muslim-funeral-rituals/ Figure 3.17 – Shrouding the dead, Retrieved from https://www.facebook.com/Janaazamovesl/services Figure 3.18 – Preparing the Grave, Retrieved from https://youtu.be/MF9QNKv6isI Figure 3.19 – Muslim Grave Treatment, Retrieved from https://www.gulftoday.ae/culture/2020/10/10/irrfankhan-s-son-shares-image-of-late-actorb-s-grave-decorated-with-roses Figure 3.20 – Shab-e-Barat Celebration in Mumbai, Retrieved from https://www.dnaindia.com/topic/shab-ebarat, https://www.mid-day.com/news/india-news/article/Mumbai-news-Shab-e-Baraat-mumbai-police-Muslims-community-vigil-together-18244162, https://timesofindia.indiatimes.com/city/mumbai/spend-shab-ebaraat-in-prayers-not-revelry/articleshow/58601199.cms.

Figure 3.21 – Sunday Cultural Activities in Oakland Cemetery, Atlanta, Retrieved from https://www.americanforests.org/magazine/article/in-the-garden-cemetery-the-revival-of-americas-first-urban-parks/

Figure 4.1 – General Public Views on going Vertical for Cemeteries, by Author.

Figure 4.2 – Clerics Views on going Vertical for Cemeteries, by Author.

Figure 4.3 – Views on Cemetery as a Public gathering Space, by Author.

Figure 5.1 – Site Map of the Vertical Cemetery, Retrieved from Google Earth.

Figure 5.2 – Pictures of Memorial Necrópole Ecumênica in Santos, Retrieved from https://www.amusingplanet.com/2017/11/the-rise-of-vertical-cemeteries.html, https://www.world-architects.com/en/architecture-news/ film/a-tomb-with-a-view.

Figure 5.3 – Pictures of Vertical Structure at Yarkon Cemetery, Retrieved from https://www.timesofisrael.com/ israel-raises-the-dead-with-skyward-cemetery/.

Figure 5.4 – Analysing the design of Jewish Museum in Berlin, Retrieved from https://www.archdaily. com/91273/ad-classics-jewish-museum-berlin-daniel-libeskind?ad_medium=gallery, https://tessomeara. com/A-Thorough-Investigation-of-Precedent Figure 5.5 – Planning of the Brion Cemetry, Retrieved from https://archeyes.com/brion-cemetery-sanctuary-carlo-scarpa/ Figure 5.6 – Pictures of the Brion Cemetery in Italy, Retrieved from https://archeyes.com/brion-cemetery-sanctuary-carlo-scarpa/ Figure 5.7 – Planning of Kolumba Museum, Retrieved from https://www.archisearch.gr/post-images/?id=59959 Figure 5.8 – Pictures of Kolumba Museum in Germany, Retrieved from https://www.archute.com/kolumba-museum-peter-zumthor/ Figure 5.9 – Planning of Islamic Cemetery in Altach, Retrieved from https://www.archdaily.com/269407/islamic-cemetery-in-altach-bernardo-bader/50441e8128ba0d7ed1000105-islamic-cemetery-in-altach-bernardo-bader-plan?next_project=no Figure 5.10 – Pictures of Islamic Cemetery in Altach, Retrieved from https://www.archdaily.com/269407/islamic-cemetery-in-altach-bernardo-bader/50441e8128ba0d7ed1000105-islamic-cemetery-in-altach-bernardo-bader-plan?next_project=no Figure 5.11 – Planning of Sancaklar Mosque showing the Ray of God, Retrieved from https://www.archdaily. com/516205/sancaklar-mosque-emre-arolat-architects?ad_medium=gallery Figure 5.12 – Pictures of Sancaklar Mosque in Istanbul, Retrieved from https://www.archdaily.com/516205/ sancaklar-mosque-emre-arolat-architects?ad_medium=gallery Figure 5.13 – Planning of the Vertical Forest Towers, Retrieved from https://www.archdaily.com/777498/bosco-verticale-stefano-boeri-architetti?ad_medium=gallery Figure 5.14 – Pictures showing the details used to create the green façade of the building, Retrieved from https://www.archdaily.com/777498/bosco-verticale-stefano-boeri-architetti?ad_medium=gallery Figure 5.15 – Muslim Population in Mumbai division based on the practices related to burial of dead. (Total Population 25lakhs approx.) by Author.

Figure 5.16 – Existing Infrastructure Analysis at Bada Qabrastan, Mumbai by Author.

Figure 5.17 – Existing Infrastructure Analysis at Nariyalwadi Cemetery, Mumbai, Retrieved from gallinews. com, https://youtu.be/Pw0ulRiNo7A.

Figure 6.1 – Shrine in Mumbai on the Ground Floor of a residential building due to space crunch by Author.

Figure 6.2 – Burial spaces in India visited by people of all communities, Retrieved from https://www.facebook.com/syedfaizanchishty786/photos/ajmer-sharif-old-pic/1864939263555507/, https://in.pinterest.com/ pin/572097958907763117/ Figure 6.3 – Reserved Muslim Cemetery Site in AntopHill, Retrieved from DP Sheets Mumbai in Sep, 2021 and Google Earth.

Figure 6.4 – Reserved Muslim Cemetery Site in Vikhroli(w), Retrieved from DP Sheets Mumbai in Sep, 2021 and Google Earth.

LIST OF TABLES: • Table 1.1 – Beliefs, Practices and Rituals associated with Funeral Ceremonies, by Author.

• Table 3.1 – Death Ceremony Practices among major Muslim Divisions in Mumbai, by Author.

• Table 3.2 – Users of a Cemetery, Retrieved from ‘Death, burial culture and spaces of memorialization’ book by Burcu Kor. • Table 5.1 – Comparative Analysis of Case Studies, by Author.

• Table 5.2 – Conclusion Matrix of Case Studies, by Author.

• Table 6.1 – Space Program and its Justification, by Author.

• Table 6.2 – Site Selection Matrix, by Author.

GLOSSARY: • Autopsy – Examination to determine the cause of death.

• Azan – The public call for prayers.

• Barzakh – The time period starting from one’s death till the day of judgement.

• Burial – The action of burying the dead in soil.

• Cemetery – A communal burial ground.

• Corpse – A dead body of a human.

• Cremation – The action of burning the dead.

• Crematorium – A place where the dead is burned in a ceremony.

• Deceased – A person who have died recently.

• Dua’a – A prayer of asking assistance from Allah.

• Fateha – Reading the holy Quran and sending its rewards to the dead.

• Ghusl – Washing the dead as mentioned in Islam before burial.

• Grief – The distress caused due to the someone’s death.

• Hadees/Hadith – Guidance of Prophet Mohammed (p.b.u.h) noted by his followers.

• Iddah – The period of waiting for a widow in Islam before she could remarry.

• Janazah – The dead body kept in a bunk • Kacha Grave – A grave which could be reused after 18months.

• Kafan – A shroud.

• Mahram – A member of the family with whom marriage is considered illegal(haram).

• Maiyat – A dead body, a funeral procession or an event of death.

• Majlis – A religious gathering where the heads address the public.

• Mortuary – A waiting room in which the dead bodies are kept at the hospital.

• Pacca Grave – Permanent graves which cannot be reused.

• Qabrastan – A graveyard or a cemetery.

• Qibla – The direction facing the Kaaba in Mecca, Saudi Arabia.

• Salat al Janaza – Funeral Prayers, last prayers for the dead.

• Shrines – A grave of the saint represented monumentally through Architecture.

• Shroud – The cloth in which the dead is wrapped in Islam before burial.

• Sufi – An ideology of having pure faith in Allah and leaving behind worldly desires.

• Tomb – Usually used to refer to the grave of a politically important person.

• Urs – Celebrating the death anniversary of the saints.

1

1

I

1. NTRODUCTION 1.1. RESEARCH CONCERN A few estimation states that 68% of world population would move to urban areas by 2050.

Mumbai, a city which is home to more than 1.28 crore people have only 202 cemeteries, crematoria and places of last rites. It has been reported widely that the city lacks space for the dead. Various cemeteries in the city are forced to recycle graves which require 18 months to decompose within just 6 months of time. Many communities are being forced to bury their loved ones in the outskirts of the city which would require hours of travelling just to visit the graves. Also, none of the cemeteries in the city are designed to address the traumatic conditions of the livings who has lost a loved one to death. So, my research concern is studying and investigating the lack of burial and last rites spaces in Mumbai and rethinking the spaces associated to them.

1.2. AIM OF THE RESEARCH Studying and investigating, the lack of burial/last rites spaces in the city of Mumbai and identifying their possible multipurpose uses.

1.3. OBJECTIVES • A relative study of religious practices, burial culture and death ceremonies.

• Collecting data on the numbers of currently available infrastructure.

• Literature study of the process of life and death.

• Understanding what does it feel to lose a loved one.

• Collecting data on different religion practices in Mumbai. Their funeral practices, beliefs, rituals, etc.

• Understanding these spaces as a symbol of memorization.

• Learning about architectural representation of death.

• Studying these spaces as a public space.

• Learning about people acceptance to a change in their traditions or infrastructure for the INTRODUCTION - CONCERN, AIM, OBJECTIVES

2 death ceremony.

• Impact of the existing infrastructure on people and its neighbourhood.

• Case study on ideology of death as a celebration.

• Understanding the emotional role of these spaces and how Architecture can affect emotions and feelings.

• Burial and last rite spaces have a dark image in the community. Understanding, how ancillary activities and associate spaces can change the image of these spaces by bring up positivity instead of fear.

1.4. LIMITATIONS • India is a diverse country where people can be divided into 8 major religions. All these religions further have many branches. Hence, it will be important to restrict the study to a specific group since it is a time bound research.

• This research requires fundamental knowledge of many religions to understand their practices rightfully. The research has been limited to Islam only. Since, the author is a Muslim and it’s a time-bound research.

• The research focuses on the city of Mumbai since it is one of the most densely populated cities in the world and issues like lack of space for the dead needs to be addressed. Also, culture and traditions in India change after every 100km. Therefore, it would become difficult to complete the research in the time available.

• The research is aimed to study spaces which are meant for the memorization of the dead.

Only a few religions allow physical memorization of the dead and among those only Muslims are demanding more space for cemeteries in Mumbai. Therefore, the research has been limited to Islam only.

• The research requires data from public and scholars’ interviews. Digital medium shall be used as a tool for surveys as far as possible to minimize social contact.

• Since, the research deals on a bigger scale. It will be focused on burial and last rites spaces which can accommodate more than 100 dead people at a time.

• Since, this research is connected to academics, it needs to be finished in the time period given by the university. Hence, the scope of research has been limited down at a preliminary stage.

INTRODUCTION - OBJECTIVES, LIMITATIONS

3

1.5. SCOPE OF THE RESEARCH The research aims to understand religious practices, rituals and traditions related to death ceremonies among different Muslim divisions in Mumbai so as to propose a solution to the emerging problem of lack of space for the dead in the city. The research will also focus on understanding the traumatic condition attached to this ceremony and analysing how architecture can play a role in this experience.

1.6. FUNDAMENTAL STUDY A brief study on major religions practiced by the people of Mumbai. The table below highlights the religion’s idea about death and the life after death. Their rituals associated to death ceremony and the mourning period. Only few religions namely Islam, Christianity and Judaism allowed memorization of dead in a physical form. While, Christian population in Mumbai accounts for only 3.12%. The Jewish population stand at just 4000 people approx. Hence, the demand of a new cemetery space for these religions is not as immense as that of Muslims who accounts for 21.11% population of Mumbai city.

Table 1.1 – Beliefs, Practices and Rituals associated with Funeral Ceremonies.

IDEA ABOUT

MAJOR DEATH

RITUAL RELATED TO

TIME LIMIT FOR

DEATH

RITUAL

DECEASED BODY

FUNERAL CEREMONY

HINDU

After death, the soul is reincarnated, taking birth in another physical body or form.

After cremation, ashes are laid in any river or body of water, also recitation of prayers and mantras.

MUSLIM

Death is a transition, a birth to an eternal life.

(Heaven or Hell)

CHRISTIAN

Death is a transition, a birth to an eternal life.

(Heaven or Hell)

RELIGION

Washing, shrouding, prayers (Salat al- Janaza), burial, prayers (azan).

Washing, last prayers, A testimonial in honour of the dead, Reading verses from the Bible aloud, Burial of the deceased in cemetery.

INTRODUCTION - SCOPE, FUNDAMENTAL STUDY

Cremated

Buried

Buried / Cremated

Recommended within 24 hours, so that a soul can begin the journey to its next destination.

(Mourning period typically lasts 10 to 13 days) As quickly as possible, should not wait more than 24 hours (Mourning period 40 days).

Quickly as possible, should not wait more than 24 hours (Mourning period 40 days).

4

JAIN

After death, one has to leave its present body and will take rebirth into another body.

Unless the attain moksha.

SIKH

After death, the soul is reincarnated, taking birth in another physical body or form.

BUDDHIST

Continually repeating cycle of birth, death and rebirth in which their actions determine how they will be reincarnated in subsequent lives.

JEWISH

ZOROASTRIANS

Washing, shrouding, prayers, gathering to pay respect, recitation of mantras.

After cremation, ashes shall be laid in any river or body of water, crying out, wailing, or other public displays of emotions are disapproved.

Body is generally washed and sometimes embalmed before being dressed in fine clothes and displayed in an open or closed casket in the home, funeral home or temple

Cremated

The cremation is done as soon as possible and cannot be done between sunset and sunrise of the day following the death.

Cremated / Buried

The cremation is done as soon as possible.

Sikh’s does not believe in any fixed mourning period or mourning rituals after the death of a loved one.

Cremated / Buried

Mostly 24 hours but Buddhists do sometimes prefer to wait for 3-4 days to allow some time for the soul to leave the body

Death is a transition, a birth to an eternal life.

(Heaven or Hell)

Washing, shrouding, prayers, Mourners ritually cut a slit in their outer clothes as a sign of grief.

Buried

Believe in the concept of heaven, hell and free will.

Washing, shrouding, prayers, Laying the dead on “Tower of Silence”.

The body would decompose in the sun or be eaten by vultures and other birds.

Burial should take place within 24 hours. Seven days of intensive mourning during which relatives offer prayers throughout the day, and neighbours and friends visit to offer condolences and help.

Left to decompose / Electrical cremation.

No mourning.

INTRODUCTION - FUNDAMENTAL STUDY

5 1.7.

RESEARCH QUESTIONS

The ownership of the cemeteries in Mumbai is under the Municipal Corporation of Greater Mumbai (MCGM) or lands are been allotted to private organisations for care taking. Also, people groups of urban planners, architects, associate businesses etc are interconnected to the concern. So, the main question this research will try to address is that, How can this urban growth and development pressure on cemeteries be managed by the Municipal Corporation of Greater Mumbai through a solution which would be satisfactory for everyone involved?

Another question which this thesis needs to address is that, Can architecture and design affect the traumatic condition of a person who lost their loved one?

The last homes of humans are often associated with fear among the livings. So, this research also asks that, Can these spaces of fear be converted into spaces of positivity through Architecture?

INTRODUCTION - RESEARCH QUESTIONS

2 2.

6

METHODOLOGY

• I will be using a qualitative research approach which will focus on interviews and surveys. It will have open ended questions allowing me to understand different ideas, thoughts, beliefs and practices among the people of Mumbai.

• Studying related history and historical case studies.

• Field visits and personal observation will play an important role as well.

• Collecting data, reading related articles, books etc.

• Watching expert videos and reading expert articles to understand the psychological aspect connected to the topic.

• Digital and live case studies.

• Having theoretical discussions with mentors and guides.

• Also, recording religious leaders’ advices/recommendation and participating in death ceremonies to understand the experience better.

OBSERVATION AND PARTICIPATION: Personally, I have attended around 8-9 funeral ceremonies during my life but only two of them were the ones I have attend after starting my research. One of them was on 8th of May, 2021.

When a very close friend lost his father due to heart disease. The other one was on 13th of June, 2021. When my mother lost her elder brother due to prolonged illness. It was during these ceremonies that I realized that it was practically not possible to interview the direct relatives of the dead since the trauma and sadness associated to losing a loved one reduces the functioning of their senses. My friend who lost his father was unable to walk properly as people carried his father on their shoulders to the burial ground. Throughout the journey he was held by his uncle so that he won't stumble in between. This made me rethink about my methodology of interviews to understand the trauma attached to losing a loved one to only self-observation and participation in their sorrow.

I also realised that it is never possible for a third person to completely understand what an individual actually feels when they lose their loved one.

METHODOLODY - OBSERVATION & PARTICIPATION

7 A famous proverb says: "Sorrow belongs to the one experiencing it".

Humans have a subconscious mind which works stronger than the conscious mind. Through Architecture one can only design spaces which affects the unconscious mind of a person in grief since for most people who goes through it loses control over their senses temporarily.

My further aim is to attend more funeral ceremonies which could help me observe and understand the whole rituals along with the emotions attached to these ceremonies in a much better way.

INTERVIEWS AND EXPERT REVIEWS: The first set of interview questions were meant for the religious heads of Islam to get a brief view about the practices, rituals and their thoughts regarding a change in tradition.

The interviews further extend to general public of all religious beliefs so as to understand their opinion on the fear associated with cemetery spaces and their idea about a change in cultural practice.

The next sets of interviews were carried on people involved in funeral associated businesses.

The corpse washer, the florists, the ambulance drivers, the cemetery diggers etc were the part of this set of questions.

The last set of questions were for the doctors to understand their role and task during and after declaring a person dead.

READING: For this research, I read and referred several books which talks about similar subject by many well known scholars. The books majorly referred were The Hour of Death by Philippe Aries, Architecture of Life and Death by Andrej Radman, Death and Sudden Death by Lucas Benham, When a Loved One Dies by Kathleen Rawlings, The Fear or Death by E.L. Keyes and No Death No Fear by Thich Nhat Hanh.

METHODOLODY - INTERVIEWS, READING

8

3 3.

LITERATURE STUDY 01

3.1. HISTORY OF MUMBAI A recent artifact finding in Kandivali, Mumbai show that the city has been inhabited since lakhs of years. In 1687 the East India Company shifted its administration from Surat to Mumbai. This shift led to a great increase in financial activities of Mumbai which eventually led to an increase in population. This population growth in Bombay led to a demand of new land. A major construction project was planned in the year 1708 to reclaim the wetlands in between the seven islands of Bombay. The overall construction took around 150 years to finally shape the Mumbai of today.

Bombay became a big Indian market soon after the weaving mills were established. Also, the opening of Suez Canal attracted trading between Europe and India. Hence, making Mumbai a major port city of India. This eventually led to an uncontrolled expansion of Mumbai as the population increased rapidly causing urban sprawls, unsanitary conditions and high population density.

The city that was created by merging 7 islands of Bombay got a further 1300 acres reclamation land in 1939. The rapid growth led to an organic development of the city which soon became a metropolitan city of India.

As the city grew in population, it attracted a high number of people from all over the nation. This led to a mix culture growth in Mumbai. Once, a Maratha town was now a city having people practising more than 8 different religion beliefs. The spaces for cemetery or cremation grounds were allotted as per requirement and demand over several years of evolution.

Figure 3.1 Bombay after reclamation LITERATURE 01 - HISTORY OF MUMBAI

9

“As per 2020 records Mumbai has, 202 crematoria, cemeteries and spaces of last rites of which MCGM manages 64. Of these 64, there are 43 crematoria, 13 cemeteries for Muslims (Shias, Sunnis, Dawoodi Bohra’s) and 8 Christian cemeteries.

Out of the 138 crematoria and cemeteries handled by private trusts, there are 35 crematoria for Hindu, 55 cemeteries for Muslims, 41 for Christians and seven for other communities like Baha’i, Chinese, Armenian and Jewish.”

Figure 3.2 Available infrastructure in Mumbai (d. 2020).

Figure 3.4 Privately managed infrastructures.

LITERATURE 01 - HISTORY OF MUMBAI

Figure 3.3 Infrastructure managed by M.C.G.M.

10

Urbanization in Mumbai: Mumbai has a population of approx. 1.30 crore as per 2020 midyear statistics of M.C.G.M. The average annual birth rate in Mumbai is 1,50,000 people.

Whereas, the average annual death rate in Mumbai is 89,000 people.

This leads to an annual increase in 61,000 people approximately.

Migration is another major reason for overcrowding in Mumbai. Every year, a high number of migrants reach Mumbai from rural areas seeking jobs and better standards of living.

Though, the specific number of migrants can never be known but as per multiple reports, approx. 1,70,000 people move to Mumbai annually seeking better living standards.

This leads to an overall increase of 2.40 lakh people in Mumbai annually. As estimated, Mumbai population might reach 2.70 crore people by 2025 itself. This would eventually add to the already rising demand of lack of space for the dead.

Figure 3.5 M.C.G.M POPULATION DEMOGRAPHICS

Figure 3.6 Open Space for Mumbaikers

LITERATURE 01 - HISTORY OF MUMBAI

11 3.2.

CONNECTION OF THE LIVING AND DEAD

In this chapter, the research talks about the science of life and death in brief. Also, the emotions, fear and trauma associated to death. The few important books referred to write this chapter are, “Death & Sudden Death by P. Brouardel (dean of medical university in Paris), No Death No Fear by Thich Nhat Hanh, Fear of Death by E.L. Keyes, The Hour of Our Death by Philippe Aries and When a Loved One Dies by Kathleen Butin”. i. Science of Life and Death In his book "Death & Sudden Death", doctor P. Brouardel talks about death in three forms.

The first one is an unnatural death where in factors other than the persons health or a disease become the cause of the death. These deaths can be through accidents, crimes, disasters, drug side effects etc. In this type of death, the stages or signs of death are minimum and most of the time the process is quick.

The second type is when a person's health issues oblige him/her to rest down, fall to bed or take medical help. This type of death generally gives signs and symptoms of it happening for a very long period of time but are often neglected by the victim. Most people who die through this type, experience the three stages of death and the process is slow and painful.

The third type of death is when death leaves everyone by surprise since it happens without any prior signs and the person was enjoying healthy fit life. In spite of having excellent appearance physically, the cause of death is a secretly developing disease which would attack the major organs of the patient causing a sudden organ failure resulting in a surprise death.

(P.Brouardel, 1902).

Three major signs to declare that a person is no longer alive are – Respiratory failure, Heart stops functioning and brain failure (no neuronal activity).

Once someone dies the post death changes start to occur immediately.

• Just within 20 to 120 mins the body turns pale.

• The body temperature keeps dropping until it matches the ambient temperature.

• After 4-5 hours the corpse moveable parts become stiff.

• In the next 7-8 hours the blood from the blood vessels starts to leak out causing discolouration in the region where the corpse is laid.

• In the next 24 hours the abdomen parts start to turn green as a sign of start of decomposition. Bacterial growth releases gases which cause a strong unpleasant odour.

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12

ii. Trauma of Losing a Loved One What is the feeling called when you lose a dear one? Kathleen Buntin has tried to explain that feeling in words in her book "When a Loved One Dies". (Buntin, K. R., 1988) Grief is a word which describes the painful and confusing path one goes through when they lose their loved one. Grief is full of sorrow, anger, darkness and mourning.

We as humans always fear things we don't completely understand, may it be aliens or death.

Since, nobody has ever come back after dying to share their experience about death, all that exist beyond dying come out from faith. The basics principles of faith tell us that our existence as humans just didn't happen one day all of a sudden. It says that we all were born from somewhere and we all will have to go back there.

When there is faith, there is healing. It is the believe that no one was born to live here forever.

Life is a cycle and everyone has to die one day to keep the cycle running. This faith in the cycle of life and the ultimate destination of life after death which remains unknown makes people overcome their grief and get back into their life which they believe will end too allowing them to meet their loved ones they lost.

The healing starts when one starts to accept the fact that life is never full of rainbows. It is a mixture of ups and downs. All one can do in their downs is to hold on and have faith that the ups will arrive soon. This ideology is beautiful narrated by Terri Buntin in her poem below: "ROSES AND RAINBOWS” “Our lives are full of roses. They are blessings that we earn.

But there's another side to the garden, for it's the thorns by which we learn.

There's a rainbow over the garden, And it's beautiful all the same.

But we can't have beautiful rainbows Unless we first experience rain.

I guess it goes to show you That we learn from thorns and rain.

But then receive roses and rainbows, So you see, it was worth all of the pain!"

"By Terri Buntin at age 15, Spring 1985”

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13

iii. Fear of Dying Edward Lawrence Keyes was a famous American doctor, surgeon and writer. In his book, "The Fear of Death" he explains many possibilities. (Keyes E. L., 1910) The first question that arises is that ‘is fear of death a constant fear which all human beings experience at one point of time in their life?’ The answer is one ended. The fear does exist among most young men but may not exist in older people who have experienced life for a long time, clearing the hardest hurdles in life. They may not fear death equally.

The instinct of self-care is present in all of us by nature but the fear of dying is a different thing all together. It is something humans have adopted while they get attached to living a lifestyle.

If we look back at human history, an island in Aegean Sea had a law that all people of age 60 and above would kill themselves by drinking poison. This law was not enforced rather records show that people did it with joy believing their lives after 60 were of no use to mankind.

Another example from ancient Japan, The Japanese samurai warriors believed to slaughter themselves when the chief of the tribe used to die in a war. Here the emotion of pride was greater than the fear of dying.

This fear is not the same for everyone. While, some people die with a smile feeling accomplished with their life. Others might die in complete terror and distress. Many wishes for death to escape their long sufferings in life while others to experience the life after it.

The fear of death is not actually the fear of dying but the fear of emptiness and loneliness in the life after. It is the fear of the unknown since nobody is ever sure what lies in the life after death. It is also the fear of getting separated from your loved ones, your wealth, your lifestyle and yourself. iv. The Science of Well Being Yale University in USA, is one of the most highly ranked universities in the world. The university offers various courses for free online. One of the most famous course offered by the university is a 10 week course on "The Science of Well Being". The lectures are conducted by Professor Laurie Santos, a professor of psychology and cognitive science. The course talks about how we assume certain things to make us happy when it not really does it. The culprit behind this is misconceptions and ‘miswantings’.

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The course provides data and statistics on various researchers carried out since 1800's on the subject human happiness. Here are few conclusion pointers of the course: • Humans assume things like having a high paying job, a lot of money, social achievements, perfect body, perfect relationships, good grades etc. can make them really happy but instead these things provide happiness for a very brief period of time which goes away soon as we get used to it.

• About 60% of our happiness and sorrow cannot be controlled since it is determined by genetics but around 40% is well under our control.

• Humans always have wrong intuitions about how much a particular event in life will make them happy or sad.

• Happiness majorly depends upon reference points in life (for e.g. i. My car is really good but it's not better than my neighbour’s car. ii. I was really happy to eat the fries served on the table until someone brought a burger or a pizza. iii. I was happy to score 90 marks in my examination until I saw all my friends get much higher than that. These are few examples which show that unconsciously our mind always makes comparisons which blocks our path of happiness.

• The current generation lives in the age of social media where people constantly compare themselves to others.

• The number of anti-depressants prescribed by doctors in the past decade have seen a constant rise. Therefore, it's important to understand that little changes in our routine acts can actually change the amount of happiness we gain.

Some of those are: • Setting our reference points right. Being thankful for everything one has by noting them done somewhere every week.

• Following people on social media who add value to our life.

• Investing in experience rather than in material things.

• The act of savouring, i.e., taking a pause during a happy moment to tell yourself that you're really enjoying it.

• Living life as if it is going to end soon.

• Practicing Gratitude.

• Exercise, Meditation and a good sleep.

• Making social interactions.

LITERATURE 01 - CONNECTION OF THE LIVING & DEAD

15 • Interrupting the happy moments since human get use to stuff really soon (for e.g. If you had a chocolate ice cream on Monday, try different flavours for the rest of the week rather than eating chocolate ice-cream for the whole week. If you try different flavours for the rest of the week and eat the chocolate ice cream again on the next Monday, you will enjoy it as much as you did it for the first time. Similarly, watching a movie straight won't be as exciting as watching a movie with breaks.)

• Not giving to much importance to money. Though, a lot of money can actually bring happiness to the life of extremely poor people but it doesn't have a significant impact on happiness of an average earning human.

• Practicing kindness or doing act of kindness for others really provide a self-satisfactory joy.

• Making plans and setting goals for your behaviour (i.e., Pre planning your happiness by behaviour control) For e.g. If you watch a news of a celebrity buying a very expensive car.

You take a pause there itself to tell yourself that this should not be my reference point since whatever car or bike is owned by me is enough for my routine life. v. Legal Procedures To learn about legal procedures related to death a discussion was conducted with Dr. Yunus Nagori, MBBS currently working with D.Y. Patil Hospital in Navi Mumbai.

Death in medical terminology is an irreversible cessation. When a dead person or an unconscious person is brought to the hospital, doctors perform three major checks which are: Respiratory functioning (breathing) check, Heart functioning (pumping) check and Neurological function (brain activities).

If any of these checks show a positive result, efforts are made to try to bring the person back to life.

Only after all the efforts don't bring the person back to life, the person is declared dead.

Few quick examinations are made to check the cause of death. External trauma or signs of medicinal overdose are checked. Also, the relatives are asked few questions regarding the death of the patient.

If any signs of an unnatural death are noticed by the doctors the police are informed about it and then they conduct the further investigation. Autopsy is conducted as per the advice of police and only in a government hospital.

LITERATURE 01 - CONNECTION OF THE LIVING & DEAD

16 If the cause of the death is natural the corpse is shifted to a mortuary till their family members or relatives complete the legal procedures of filling up a form for death certificate and getting N.O.C. from the nearby police station and the hospital's admin department.

Once all legal formalities are fulfilled the corpse is handed over to the family of the dead.

A final death certificate can be collected by the relatives from the registered ward office of the Municipal Corporation after few days.

3.3. ISLAM AND ITS LAST RITE PRACTICES i. Religion History The meaning of the word Islam is to submitting the desires. The person who controls their desires and lives on the path directed by Allah is a Muslim.

Islam existed before mankind was born. The first man on Earth was Adam, the first prophet of Allah. Around 1,24,000 prophets were sent to Earth by Allah to preach Islamic laws and the meaning of life.

The last prophet on Earth was Prophet Mohammed p.b.u.h. He brought with him the most perfect law book, the Holy Quran. Thus, becoming the image of Islam. Among Muslims, it is believed that the Holy Quran was meant to be a perfect law book which won't have additions or alterations until forever.

Islam is a simple religion which believes in one God, Allah. The religion requires it followers to follow the book of God, The Holy Quran and the Ahlulbayt (the family of Prophets). Islam teaches its followers to perform good deeds, follow prayers, do justice, keep away from evil, learn from the life of Prophets, believe in life after death and many other holy acts which would eventually get them a place in Heaven.

In the year 632 A.D after the death of Prophet Mohammed pbuh. The religion saw its first division into two major groups namely Shia and Sunni. The Shia group believed Imam Ali, the cousin of Prophet Mohammed to be the chosen successor. While, the other group believed that the successor of Islam should be chosen by the elite members of the religion.

Further down the history, these two groups saw many further divisions but most of the fundamental beliefs and rituals still remain the same.

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17 In the 21st century, Islam has a follower count of around 1.6 billion people. The majority of 80% can still be classified under Sunni. While, the Shia groups form the minority 20% of Muslims.

Currently in Mumbai, Muslims can be divided into three major groups that are the Sunnis (includes Hanafi, Maliki, Shafii, Hanbali), Shias (The Twelvers, Ismaili Khoja) and the Bohra Muslim community based on their practice of last rites and death ceremonies. ii. Life After Death Islam strongly elaborates what happens before death, during death and after death. Death is a beginning of the afterlife. It is the moment when the soul which is meant to be eternal separates from the physical body which have a limited life. Though different divisions in Islam may have some dissimilarities in thoughts about after life but still a common conclusion can be derived from the teachings of the Holy Quran and hadees (scholar narratives).

The most general idea is that during the death of a person an angel named Malak al- Maut has the duty of separating the soul from the body by the permission of Allah. It is believed that this soul-body separation is very painful and terrifying for the sinners. While, the saints die with ease.

The second stage of afterlife happens after burial of the corpse. Two angels namely Munkar and Nakir visit the graves of the dead to ask him questions which testify his/her faith in Allah.

Again, the saints answer the questions with ease. While, the sinners fail.

Then starts the third stage of afterlife wherein the sinners get punished in their graves. The bigger the sins, the more terrorizing punishment. It is believed that in this phase every second would feel like a 100 of years long. On the other end, the saints just rest in their graves in peace for them 1000 of years would feel like a few seconds. This time spent by the souls under the graves until the call for the day of judgement is up is called as the life of Barzakh.

The final stage of after life is called as the day of judgement. On this day, the doors of heaven would open up for the righteous and the sinners will move to hell. The life of heaven and hell would be eternal.

Islam prohibits death due to suicide, non-judicial murder and euthanasia. The people who commit these sins will be considered among the great sinners.

A major separation of thoughts among the Muslim divisions regarding the afterlife is in the ideology of connection between dead and the livings.

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18 The Shia Muslim divisions along with few Sunni Muslims group like the Sufi, Chisti etc. believe that during the period of Barzakh the pure souls have the freedom of movement, interaction with other souls and few other capabilities. While, the sinners are imprisoned and all they can do is pray for forgiveness. It is believed that when someone visits the grave of a dead and recites the Holy Quran, the souls feel a kind of peace and few of their minor sins are forgiven.

The other divisions in Sunni, Muslims like the Salafi, Deobandi, Ahle Hadess, Wahabi etc. completely reject this ideology. They believe that during the period of Barzakh. The souls could not interact with the world they already left. They reject any relation between dead and the livings visiting their graves. They believe visiting the graves shall only be done for the sole purpose of faith in death. The faith in death among true believers remain even without visiting the graves.

Figure 3.7 Stages of Afterlife. iii. Guidelines Islamic law lists many rules for the management of the dead. These rules are in general rules accepted by all divisions of Islam and are taken from the Holy Quran and the Hadees of Prophet Mohammed (p.b.u.h.).

Remains of a Muslim: Islam has made it obligatory for all its followers to bury the bodies of the dead with all rituals mentioned in the Hadees. This set of rules remain common for everyone except for a martyr, who died fighting a war for Islam by the permission of a Prophet or an Imam.

A dead as a martyr is considered as the purest form of death. Hence, the practice of washing the corpse, putting the corpse in a shroud and the last prayers of janaza are not offered. The martyr is buried in the same clothes which he must have worn in a war.

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- ISLAM & ITS LAST RITE PRACTICES

19

Remains of a Non-Muslim: If after a war, the opposition army don't show up to collect the bodies of their dead. It becomes obligatory for Muslims to show respect to the dead by burying them to protect them from attacks of wild animals. This act is also performed for the welfare of public health.

Separation of Graves: The Islamic rules advices for each person to be buried in a separate grave. Unless under few circumstances wherein separate graves are not possible like at a time of disaster or wars.

Also, when the financial conditions don't allow digging of two different graves for members of a same family. Therefore, two or three bodies can be buried together but the bodies of a male and female shall be separated using a layer of dust.

Simple Burial: Islam prohibits elaborated burial rituals which could cause discrimination in the financial conditions, religion, beliefs and status compared to others. Hence, a simple and decent burial practice is recommended for all.

Disposable of Limbs: Islamic law orders on disposal of separated limbs or other parts of the corpse in the same grave without trying to rearrange them so it does not affect the dignity of the dead.

Cremation: Under Islamic laws cremation of the dead is strongly prohibited as it is believed to affect the dignity of the dead. Also, Muslims believe in resurrection of the dead on the day of judgement to give the accounts of his/her deeds. Hence, cremation is not allowed.

The Time Period: The Islamic laws advices on a quick burial of the dead so that the process of decomposition of the corpse does not affect anyone in direct contact. Under certain circumstances like a suspicious death where time is required for examination or when a close relative wants to attend the last rites. Only then a delay in burial is allowed.

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20 Islam advices in various hadees to not perform the last prayers and burial rituals at three time periods of the day which are – sunrise time when the sun cannot be seen, sunset time when the sun is not visible but the sky still has got light and the time at noon when the sun in straight up in the sky.

Location: Islam allows burial in all lands except the land in sea or the land above a volcano.

If someone dies on a ship in the middle of the sea and it is nearly impossible to preserve the body from advance decomposition. Only then, the body shall be tied to a floating object and lowered in a sea with a hope that it might reach a nearby island. If there are no islands nearby, the body shall be tied to a heavy object which will lower it to the deep sea protecting it from the attack of marine animals.

Autopsy: The process of autopsy was never performed or was spoken about in the Islamic History.

Therefore, it is recommended to avoid it as far as possible.

The growing demand and pressure from different governments across the globe has made the religious scholars sit together to discuss the process of autopsy in past. All these discussions have majorly concluded on allowing autopsy only in circumstances of foul death or for the purpose of education and research.

The Gender Difference: Under Islamic law, the handling of dead bodies of females for the rituals of washing and shrouding shall be conducted by relative's females of the dead. Only under circumstances where no female is present to perform the last rites, the husband of the women or a Marham (anyone with whom marriage is prohibited) can perform the last rites.

Also, an autopsy of a female shall be performed by a female medical expert. Unless, under circumstances where no female medical expert or female assistant is present. A male medical expert can perform the procedure with a requirement that the husband of the woman or a Marham shall be present during the overall inspection.

The vice-versa laws applies to the management of corpse of a man in Islam.

LITERATURE 01 - ISLAM & ITS LAST RITE PRACTICES

21 iv. Traditions The traditions of having cemeteries particularly in Islam was a teaching of Prophet Mohammed p.b.u.h. Muslims were advised to have a dedicated space for the burial of their dead ones. It was also advised to have these spaces wall fenced to protect the corpse from an animal hunt.

Another teaching of Islam is that when a person is on his/her deathbed. The family members, friends and relatives shall be present there with them as an act of kindness and respect. The person on his deathbed is advised to recite the words "La ilaha illa Allah Mohammedur Rasulullah: There is no God but Allah and Mohammed is the messenger of Allah". On the death of a person, Muslims are required to inform about the tragedy to all the people connected to the deceased. Generally, funeral ceremonies are arranged at the home of the dead. People gather to give their last respect to the dead. Individually, everyone tries to recite few verses of the Holy Quran and make du’a’ for the easing of after death sufferings. v. Rituals Among the divisions of Muslims a few rituals and practices differ during the death ceremonies but here are few common rituals that are performed by all followers of Islam.

Washing the Dead: Ghusl is an act of physically cleaning the corpse using warm water for the purpose of physical purification. Every community generally tend to have people who come forward as the washers for deceased. Islam allows every adult Muslim to perform Ghusl on a condition of having the same gender. The private parts are covered with a cloth during the washing.

Proper ghusl of the dead is an obligation. Unless the dead person is a martyr. Even in cases of physical traumatic death or death due to contagious disease, ghusl can be done by sprinkling few drops of water.

The Process of Shrouding: After the process of washing. The corpse is dried with a piece of cloth. People of same gender as the corpse now begging the process of wrapping the corpse in a plain piece of cloth.

Generally, most Muslims prefer a white cloth due to its modest nature. A male corpse is wrapped with three pieces of cloth while a female is wrapped with five. This practice differs

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22 as per region. The holes in ears and nose are generally closed using a cotton. All these procedures are conducted privately in a room with limited people.

The corpse is then brought out to a room with the general public. Here, the corpse is kept for a few hours so that all family and friends can pay their last respects and make du’a’ for the dead.

(For unidentified dead bodies, the washing and shrouding facilities are provided in few big cemetery grounds).

Funeral Procession: The corpse is then placed on a plank with four lifting handles. Only males are allowed to lift the plank on their shoulders from all sides and cover few distance from the home of the deceased to the cemetery by foot. People rotate among themselves while lifting the janaza to allow everyone to play their last respect to the dead. When the distance to the burial ground is long, the middle journey is covered in an ambulance. Islam mandates at least 40 steps of funeral procession for all believers.

The Last Prayer: "Salat al Janazah also known as Funeral Prayers" are generally performed in the cemetery ground but can be performed anywhere with a condition that the space shall be clean. Once the funeral procession reaches the burial ground, the plank is kept down with the head of the deceased facing the Qibla direction. The males gather in horizontal ques to perform the prayers for the supplication of the dead in his/her afterlife.

< Figure 3.8 Funeral Procession.

Figure 3.10 Types of Graves for Burial.

LITERATURE 01 - ISLAM & ITS LAST RITE PRACTICES

Figure 3.9 Salat al Janazah Position

23 Final Burial: The grave is generally pre-prepared by the diggers of the cemetery. The graves are positioned perpendicular to the Qibla direction so that when the corpse is lowered down into the grave the right side of the corpse faces the direction of Mecca. Three small hand packed balls of soil are used to put the corpse in the right position. The first one is placed under head, the second one is placed under the left shoulder which tilts the body towards the direction of Qibla and the last one is placed under the chin of the deceased. All of these rituals are often performed by the close relatives of the deceased. All the people gathered now pour few wrists full of mud into the graves. The diggers then fill the remaining grave using equipment’s.

Flowers, fragrance and rose water are sprinkled on the grave. A small tombstone is installed.

A final du’a’ and Azan is performed. Everyone is requested to leave the site immediately after the final Azan so that the soul can finally rest up in peace.

Originally women were allowed to watch the last rites at the cemetery in Islamic history it was later in Arabia where women were prohibited from cemeteries due to their heavy mourning.

Currently, the Sunni division don't allow women at cemetery ground. While, the Shia and Bohra division do allow them.

The M.C.G.M. recommends a 18 months body decomposition period before reusing the graves. vi.

Mourning Practices

Mourning is allowed in Islamic rules. People mourning their loved ones by making prayers and du'a' for the dead. The visitors pay their condolences. Muslim avoid celebrations or decorative lifestyles for 40 days. Though, few divisions in Islam allow only 3 days of mourning.

Others, mourn their dead for 40 days. The 3rd day, 10th day and 40th day are considered important days of mourning. Friends and relatives gather at the deceased home on these days. Few people follow the tradition of visiting the graves of the dead for 40 consecutive days. After the 40 days mourning period comes the annual mourning period. Most Muslims remember their dead annually by visiting their graves and having a family gathering at home which accompanied by food in the remembrance of the dead. A part of the food is distributed to the relatives and homeless people as a good deed.

Widows in Islam are advices for a longer mourning period which is 4months & 10 days long.

During this period, they are not allowed to meet any non-Mahram. Also, a woman can only

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24 remarry after the end of her mourning period(iddah).

Weeping in grief is allowed in Islam but it's advice to not mourn heavily as it might sadden the souls watching their loved ones from their graves.

The annual death ceremonies of the saints in Sufism are celebrated as a marriage ceremony and this practice is known as ‘Urs’ vii.

Practices in Mumbai

In Mumbai, the cemetery grounds for Muslims are divided into three different divisions. The Sunni Muslim Cemetery which includes cemetery space for many other divisions as well.

The Khoja-Shia Cemetery and The Bohra Community Cemetery.

Despite having the same general rituals for last rites of a dead. There are few differences in practices which are highlighted in the table given below: Table 3.1 – Death Ceremony Practices among major Muslim Divisions in Mumbai, by Author.

LITERATURE 01 - ISLAM & ITS LAST RITE PRACTICES

25 3.4. CEMETERIES AS SPACES OF MEMORIZATION i. History of Cemetery & Islamic Views To understand the concept of cemetery. First, it is important to understand death culture.

Death is a fact which will be experienced by all living beings one day. Since, the start of the world an estimated 115 billion humans have already died by the start of 21st century. Death might be seen with fear, sorrow, grief etc. among most humans but when we look at the most religious ideologies of death. We noticed that death is nothing but a transition to a next life.

Where, most people believe about the beginning of life of the soul which would be eternal.

Hence, the concept of cemetery became a representation to memorize a loved one who might have died in this world but their soul would remain eternal.

Aries was a very well-known scholar who studied about the connection between life and death. In his book, the "Hour of our Death", He writes that the existence of cemeteries has always been there with us but just with the passing centuries, the perception of it kept changing. He further writes that, - During the 11th century, death was considered as a fact connected to life.

- During 17th century, people use to prepare individually to be ready to face death anytime.

- During 18th century, this was the time people developed a fear of dying.

- During the 19th century, it was the grief was losing a loved one that took over the self-fear of death.

- During the 20th century, a period where people started to ignore and deny the fact of death as if it won't ever come to them.

These studies by Aries make it clear that the perception of dying keeps evolving as a whole and every individual looks at it differently as well.

Hence, the representation of a space for a dead has been evolved with time as well.

Some communities choose monuments, while others preferred simple spot demarcations as their memorization of the dead.

What is a Cemetery?

In the past the definition of the word cemetery has been explored by an end number of scholars. If we try to generalize all those definitions. We can describe cemetery as a space which is specifically marked for the purpose of burying the dead with proper last rites rituals that need to be performed as per the religion and community frameworks.

LITERATURE 01 - CEMETERIES AS SPACES OF MEMORIZATION

26 Scholars like Howard Colvin (the author of Architecture and After Life) has written about a wide range of cemeteries that have been constructed during human history such as a shrine, tomb, monuments, churchyard, private cemeteries, public cemeteries etc.

In the examples mentioned above many of these Architectural representations of the dead show the power, culture, position, wealth etc of the deceased and their close ones. It is a public cemetery which has no discrimination based on wealth, gender, race or caste.

Another scholar on this subject was designer John Loudon. He states that cemeteries don't only serve the purpose of memorization but it also acts as a historical record. One can learn about a historical society by looking at the inscriptions made on grave stones or monuments wall. It can give information about events which caused deaths in high numbers such as disasters, wars or conflicts. One can also determine information about a historical society by looking at the age, religion, gender, caste inscribed of these graves. Even the financial status of an individual or a community can be somewhat determined by looking at the material and quality of work done to construct these cemetery grounds.

Evolution of Last Rite Practices: When we look at the much of the human history. Humans haven't been burying their dead for the most of the past. Our ancestors used other alternatives like leaving the dead in woods, caves, sea or trees for them to decompose naturally and become food for the wild animals.

Some communities even use to eat their dead as a part of their culture.

The first known practice of burying the dead was noticed around 1.2 lakh years ago in Africa, where burying a person was a part of the punishment for a sinner. This practice was soon adopted by few communities as it had few advantages like the dead was shielded from wild animals. Also, the loved ones could visit their dead ones.

Burying in communities only came up around 10 to 15 thousand years ago in Northern Africa and parts of Asia. Ranging from Kurgans to Catacombs, Necropolis and many other practices can be seen as a type of burying the dead in the past.

In later centuries, government started providing dedicated grounds for burying the dead called as cemetery. These grounds were used for many multiple functions like market space, fairs, cattle grazing, holiday space or just an outdoor lunch space. Later, due to development of dedicated Gardens in the cities, cemeteries started to become a lonely place.

LITERATURE 01 - CEMETERIES AS SPACES OF MEMORIZATION

27 Islamic Point of View: When Islam was revealed as a religion by Prophet Mohammed (p.b.u.h.). It came up with many rules and regulations which the Muslims were intended to follow. The rules which are mandatory came to known as Farz. While, the guidance which were recommended as a good practice came to be known as Sunnah of the prophet. Community Burial is one of those Sunnah. The Muslim community was advised to follow it as a good practice. All the rituals mentioned above in the chapter 'Islam and Its Last Rite Practices' were performed by prophet Mohammed (p.b.u.h) himself. It was also advised by the prophets to have a compounded cemetery space to protect the graves from wild animals and theft. Also, practices like visiting the graves from time to time, keeping the graves clean, putting flowers on the graves, making dua for the dead and keep reminding oneself of the death were noted as a part of the Prophets Sunnah by many of his companions. ii. Architectural Representation of Death Human memory is a subject which has been researched about in deep by various philosophers, scientists and medical philosophers. Sigmud Fred from Austria, Henri Bergson and Emile Durkheim from France are few important scholars from the 20th century who have worked on the subject of human memory.

What is memory?

According to the oxford dictionary, memory is a way in which the human mind stores data and information from the past. Freud Sigmud states that memories are information stored by the human’s unconsciously in their brain so that when it is required, the brain can recollect them or make it conscious through repeated thinking. Memory is a hidden information in the back of a human mind which is waiting for the right time to reveal itself.

Cemeteries are a place of memorisation for the livings who lost their loved one. The bounding between the living and dead determines the frequency of visits. Also, their belief and faith play an important role in memorizing the dead. Sociologist Emily D. states that human’s memorisation of the dead also depends on a social framework. The community, religion or family one belongs to also can play a role in how one remembers the past experiences in their unconscious mind.

LITERATURE 01 - CEMETERIES AS SPACES OF MEMORIZATION

28 On the other end, sociologist Henri states that physical representation of a space or a thing is an important part of what registers as a memory in human mind. Since, the physical notion associated to a memory helps it to be recollected easily and quickly.

Cemetery as Memory: When we look at the human history. Cemeteries were not always meant to be a site of memorization. Though, the communal grave system was developed early but for many years the demarcation of individual graves never existed. Slowly, the culture of memorizing a dead was developed for the elites which was later adopted for everyone for various reasons among which one was to avoid the spread of contagious diseases.

The physical appearance of a thing can also define whether the unconscious mind will remember the information as a positive memory or a negative memory. Positive memories can even be related to a sad event in human life yet make them feel better and optimistic. While, negative memories only leave the person devastated. While, thinking about cemeteries as a space of memorization. It is really important to understand how the physical appearance of space, can make someone memorize a sad event of their life with a spark of a new hope of the afterlife.

An individual's grave is not represented by his/her choice but rather by the choice of his or her loved ones. A grave representation also depends upon factors like the religious group the deceased belongs to, financial situations, materials available, craftsmanship of the locality, culture of the community etc.

This representation helps the livings who visits the graves recollect memories attached to the deceased. Whereas, cemetery as a whole makes the visitors and passers-by be certain that every soul shall taste death one day.

Islam and Memorization: The rituals performed for a dead are majorly same among all Muslims divisions but there is a split of view when it comes to memorization of the dead. The Wahabi and Ahle Hadees divisions are few big Islamic ideologies which belief that there should be no individual demarcation of the dead. They believe that a person cannot listen or see anything of this world once they die. Their records of deeds are closed too. Therefore, visiting the graves of the loved ones and making dua is of no use. Only visiting a cemetery in general just to remind oneself of their death is recommended.

LITERATURE 01 - CEMETERIES AS SPACES OF MEMORIZATION

29 On the other hand, the major Sunni, Bohra and Shia divisions believe in the life of Barzakh. Wherein, the good souls can experience the happenings in this world. Hence, it is recommended to mark the graves of loved ones and visit then time to time to ask for their forgiveness in the afterlife.

Individual demarcation of the dead in Islam is also connected to the spiritual level of the deceased. The grave of Prophet Mohammed (p.b.u.h) in Medina is considered a very holy place for the Muslims. A huge structure has been built around it as a representation of the level of spirituality of the Prophet. Thousands of people visit it every year from all over the world to pay their respect.

The Muslims follow a system of Pacca and Kaccha graves in the cemeteries. Pacca grave is a permanent grave which once built is never opened again to bury someone else. Whereas, the Kaccha graves are graves which can be reopened to bury someone else once the corpse which was buried early complete the decomposition period.

The Sunni and Shia divisions believe in having permanent graves only for the saints so that the whole community can pay their respect to them. The spiritual and religious value of the person determines the Architectural representation that gets built around the grave. This representation is known as a Shrine or a Tomb.

The Bohra community belief in providing a permanent grave for everyone. Hence, a grave which is occupied can never be used again. Unless, the religious head of the community allow repetitive burial during an emergency. The belief of saints having a better Architectural representation of their grave is followed by the Bohra community as well. iii. Symbolizing the Dead – Shrines.

As we talked earlier in 3.4.ii. about the practice among Muslims where the graves of saints are treated differently from that of a common man. Most Muslims believe that the saints are closer to Allah (God) than a common man. Visiting the graves of a saint and making wishes from Allah via the saint is a common practice. Hence, the graves of most saints are built to be monumental and symbolic. These places are known as Shrines.

A corpse buried in a chamber can be called as a Grave. A tomb is a permanent grave of any person with political importance or higher financial status. Tombs may or may not have an enclosure. Permanent graves of a common person can be called as a tomb as well.

LITERATURE 01 - CEMETERIES AS SPACES OF MEMORIZATION

30 What are Shrines?

Shrines in Islam are structures built over the grave of a saint in order to honour them and pay them respect. While, shrines see an opposition from the Wahabi & Ahle Hadees group who believe Shrines may encourage worshipping someone other than Allah.

The other major divisions accept it. In Shi'ism visiting the Shrines of the family of Prophet Mohammed (p.b.u.h) is considered a sacred act.

Even, major followers of Sunni division believe that visiting a Shrine is a very holy act.

A division of Sunni Muslims known as Sufism works on the ideology of finding a deeper meaning to life. The Sufi's believe in leaving behind all the worldly desires and dedicating their life for pleasing Allah and preaching the teachings of Allah. The Sufi's live a very simple life and believe in having an intense faith in the creator.

Due to their intensive faith most people who take Sufism as their path of life do get recognized by the public as saints. When a sufi saint dies. They get honoured by the people in the form of a Shrine around their graves. The bigger the importance of a saint the bigger is the Architectural representation of their graves. Though, many shrines in a city exist as a destination place on its own. There can be many shrines which become the part of a cemetery.

These shrines take up permanent space on the cemetery ground and needs more space for ancillary activities too.

India has the world's third largest Muslim population. Many notable sufi saints have their Shrines in the country. The biggest names among the shrines in the country are the Shrine of Hazrat Khawaja Moinuddin Chishti (r.a) in Ajmer, Rajasthan and the shrine of Hazrat Mohammed Nizamuddin Auliya (r.a) in Delhi. Both these shrines see annual visitors in lakhs.

Figure 3.11 Shrine of Hazrat Khawaja Moinuddin Chishti (r.a) in Ajmer.

LITERATURE 01 - CEMETERIES AS SPACES OF MEMORIZATION

Figure 3.12 Shrine of Hazrat Nizamuddin Auliya (r.a) in Delhi.

31

Figure 3.13 - Shrine of Pir Haji Ali Baba (r.a) in Mumbai.

Figure 3.14 - Shrine of Hazrat Makhdoom Shah Baba (r.a) in Mumbai.

The city of Mumbai has two very important Shrines as well. The shrine of Pir Haji Ali Shah Bhukari (r.a) and Hazrat Makhdoom Ali Mahimi Shafiai (r.a), not only see Islam followers as their visitors but also people from many different religion beliefs visit these spaces to pay their respect and experience the Architecture.

Though, these Shrines exist individually. Many shrines in Mumbai are constructed inside a cemetery. The ‘Nariyalwadi Qabrastan’ in Reay Road, Mumbai alone has more than 100 shrines of saints as a part of the cemetery.

When we talk about Shrines. It is really important to understand the ‘Urs’ celebration. Since, both the Shrine and the Urs celebration are a part of a cemetery.

What is ‘Urs’ celebration?

Urs is a celebration event conducted on the death anniversary of a saint usually held at the shrine. Various divisions of Muslims follow this tradition. Urs is celebrated with energy, strong faith and complete enthusiasm.

The death anniversary of the saint is considered to be the time of union and get together of all the souls of the saints. Hence, Urs is celebrated as a wedding anniversary of the saint.

People rejoice and not mourn during the event.

The event may be held for just 1 day or 3 days. Some Urs events last for 10 days as well.

Many events are organised during an URS. An event for Naat or Music (Qawwali) is the most common. Fairs, markets, food stalls and many other temporary shops show up during the event.

One of the most famous Urs in India is held every year in Ajmer, Rajasthan. The Urs of Hazrat Khawaja Gareeb Nawaz (r.a) attracts more than 4 lakh devotees each year.

LITERATURE 01 - CEMETERIES AS SPACES OF MEMORIZATION

32 3.5. ASSOCIATE SPACES & ANCILLARY ACTIVITIES i. Linked Activities and Businesses Death is an irreversible phenomenon. There are more than 7 billion people in this world out of which 1.8 billion people follow Islam. An estimated 5.5 crore people die each year. Thus, disposal of their bodies give life to some ancillary businesses and activities.

Ambulance Service: The body of the deceased is often taken home from hospital once all the legal procedures are completed. An ambulance service is often provided by the hospital to drop the deceased home and later drop the deceased from his/her home to the nearby burial ground. The cost of an ambulance service depends on various factors but on average it may cost around Rs. 2000/Bunk/Coffin: A coffin like bunk or a charppai is arranged from the local mosque or community centre to carry the corpse to the cemetery ground after the rituals of ghusl and shrouding are done. If the distance of from the home of the deceased to the burial ground is short, people often carry the deceased body in a bunk on their shoulders and cover the distance on foot instead of an ambulance service. In Islam, it is mandatory to carry the deceased on shoulders at least for 40 steps, if all conditions are right. The ritual is considered as a good deed. If the distance from home of the deceased to the burial ground is far. The ritual of 'giving shoulder to the dead' is practiced in the burial ground itself as the major distance is covered with an ambulance. This bunk service may cost between Rs. 0 - 1500/-.

Figure 3.15 – A Bunk/Coffin for Muslims.

LITERATURE 01 - ASSOCIATE SPACES & ANCILLARY ACTIVITIES

33 Washing/Last Bath: The practice of ghusl can be performed by any relative of the deceased on a condition of having the same gender but major communities often prefer it to be done by a local cleric.

Ghusl can be performed at home though most people prefer it to be performed at the cemetery ground where often a Ghusl room is provided. This service may cost around Rs. 1000/-.

Figure 3.16 – A Ghusl Room.

Shroud(kafan): It is mandatory to cover the corpse in a cloth before burying them in Islam. In Islamic laws it is recommended to use three pieces of cloths, one for the lower body, one for the upper body and another to cover the complete body from head to foot. These pieces of cloth are often manufactured in small loom industries. The price of a kafan may vary on the quality of cloth used. On average the shroud may cost around Rs. 1000/-.

Figure 3.17 – Shrouding the dead.

LITERATURE 01 - ASSOCIATE SPACES & ANCILLARY ACTIVITIES

34 Burial Registration: A grave fee is often charged by the cemetery management which ranges between Rs. 1500 to Rs. 2500. Few cemeteries allow booking of a part of the cemetery land for the use of a particular community or an individual family only. This booking may cost a high sum of money as decided by the cemetery management.

The government Muslim cemetery grounds in Mumbai managed by the M.C.G.M provides a Rs. 900 compensations to all citizens in burial practices.

Grave Diggers: At least two people are required to dig a grave which is around 4-5 feet deep and takes more than two hours to be done. The grave digger may demand between 500-1000 rupees per grave. Wooden planks are often placed on the sides and top to avoid direct soil load on the corpse. These planks may cost around 2500-3000 rupees.

Figure 3.18 – Preparing the Grave.

Grave Treatment: Putting scents, perfumes, incense sticks, plants and Flowers are the most common immediate grave treatments done after burial. These all may cost up to Rs. 1000/-.

Furthermore, few people might choose to treat the graves with marble, stones, bricks, metal plates etc. with engraved details of the deceased and few verses from the holy Quran. This work cost may range between Rs. 5000 to Rs. 20000.

LITERATURE 01 - ASSOCIATE SPACES & ANCILLARY ACTIVITIES

35

Figure 3.19 – Muslim Grave Treatment.

Cleric: A religious head often leads the janazah prayer. The same person may recite dua at the burial spot seek forgiveness for the deceased in his/her afterlife. As all the funeral rituals end.

Everyone moves a little away from the grave and the cleric starts giving the last Azan as an indication of the angels Munkar and Nakir entering the grave of the deceased. Everyone is advised to leave the grave site alone for the next few hours.

The cleric who performs all these rituals may or may not demand money but people often give them Rs. 500 - Rs. 1000 as a kind act.

A ceremony is often organised on the 3rd day of Mourning at the home of the deceased in which people make dua and seek forgiveness for the dead. The ceremony ends with a feast where food is served to the relatives, friends, neighbours and also to the poor homeless people.

A complete Muslim funeral may cost a minimum of Rs. 5000/- in Mumbai as of 2021. The cost may go higher as per the demands from the relatives of the deceased.

LITERATURE 01 - ASSOCIATE SPACES & ANCILLARY ACTIVITIES

36 ii. Studying it as a Public Space Cemeteries can be labelled as a public space since it is accessible by all people irrespective of their race, gender, caste or beliefs. Cemeteries are urban spaces which one doesn't interact with or ignore it until the time comes when they lose their own family member or a friend.

The experience of a cemetery is very much different from that of any other urban space since a cemetery act as a representation of a person's memory associated with their loved one. The space which was once ignored earlier. Now, acts as space which fills the emptiness left in the heart from the loss of a dear one.

In the city of Mumbai, cemetery grounds are looked upon as a green patch of the city or say a garden of the city just like how the English urban planners identified it during the garden city movement in urban planning. This identification makes cemeteries a part of the city opposed to the ideology of creating a necropolis (City for the dead).

Cemeteries not only serve the function of a space for the burial and decay of the dead but also it serves as a space with emotional importance for the livings. The act of visiting a grave shows the connection between the living and the loved one whom they have lost. The visits to the graves also include various activities like cleaning the graves, planting trees, watering the plants, putting perfumes and flowers on the graves for fragrance etc. These activities give a self-satisfaction to the person performing it that though their loved one is no longer with them. They are still serving them and remembering them as a part of their life. Also, visits to the graves often result in social interactions as people speak to other visitors, take part in their grief and give condolence to others in a shock. The table below shows the users of a cemetery.

Table 3.2 – Users of a Cemetery.

LITERATURE 01 - ASSOCIATE SPACES & ANCILLARY ACTIVITIES

37

When one thinks about cemeteries as a space for social interactions. It is really important to understand the 'night of forgiveness' also known as Shab-e-Barat which is observed among the Sunni Muslims.

What is Shab -e- Barat?

It is a night of 15th Shaban which Sunni Muslims considered as one of the holiest nights. It is the night where Allah (s.w.t) decides the destiny of all humans for the upcoming year which includes whether a person will die that year or not, whether the person will be able to perform the holy pilgrimage (Hajj) and many more. The night is also believed to be the night of forgiveness and is celebrated as 'EID' for the dead.

Thousands of people gather in the cemetery to visit the graves of their loved ones and make dua for their forgiveness in afterlife. The whole cemetery space which remains dull most of the year is decorated with lights, flowers and scent. Many people spend the whole night alongside the graves reading verses from the Holy Quran for their loved ones. People meet and greet other visitors and the space becomes full of social interactions of the livings

Figure 3.20 – Shab-e-Barat Celebration in Mumbai

LITERATURE 01 - ASSOCIATE SPACES & ANCILLARY ACTIVITIES

38 Examples: • The Green Wood Cemetery in Brooklyn, USA which once closed doors when it hit its full capacity has now reopened doors for visitors to experience the green landscape of the city.

As an aim to convert it as a public space and attract visitors’, daily yoga classes has been arranged as well. One can also watch historic movies in the chapel while having a hot cup of coffee with it.

• Similarly, to the Green Wood Cemetery, the Oakland Cemetery in Atlanta organises musical festival events, marathons and Halloween celebrations in the cemetery with an aim to reopen the closed cemeteries of the city as a public park.

Figure 3.21 – Sunday Cultural Activities in Oakland Cemetery, Atlanta.

• The Behesht-e-Zahra Cemetery in Tehran, Iran is popular among the citizens as a public gathering space post the Friday prayers. Thousands of people gather with their families and spend their rest of the day at the cemetery site. After visiting the graves of their loved one’s people watch their kids play, have food together and relax in the ground provided adjacent to the cemetery.

In my visit to Tehran an Iranian cemetery caretaker once told me that, "Cemeteries are not designed for the dead but the livings that wishes to visit them".

LITERATURE 01 - ASSOCIATE SPACES & ANCILLARY ACTIVITIES

39 iii. Possible Multipurpose Uses Cemeteries do serve the primary function it is designed for but these spaces can become great sites for meditation, relaxation and exploring your spiritual self. If the same decorum is maintained, just like how the decorum is maintained during the Urs celebration in a cemetery, these spaces have great potential to become public gathering spaces which improves mental health in mega cities like Mumbai.

Cemeteries as Botanical Gardens: The decaying process makes the soil in a cemetery very rich in nutrients required for plants to grow well. Hence, cemeteries can become great place to experiment different species of plants and flowers for a Botanical studio. The natural habitat would also attract and provide homes to various types of birds and insects which would eventually help to maintain a better ecosystem quality in cities.

Cemeteries as a Public Gathering Park: The major cities in the whole world face two major issues of lack of green space and lack of peace. Cemeteries on the other hand can provide solution to both these problems as this green path of the city always feels peaceful and disconnects human from their worldly life for a while. Thus, reducing the stress.

Parking Space, Renewable Energy Centres through Vertical Cemetery: The space demand by cemeteries in big cities can be managed by going vertical for the dead just like how we do it for the livings. These vertical cemeteries can also provide space to cope up with the parking space demand in cities like Mumbai. Also, installation of equipment’s to store the renewable sources of energy will be beneficial for the city.

Cemeteries as an Educational Space: The cemeteries spaces serve as an important historic storage centre of the city. In the western Europe, cemeteries were considered to be the landscape educational spaces in the 1900s.

All cemeteries have their very own habitat which can be studied by students of different professional like Architecture, Urban Planning, Botany, Zoology, Archaeology, Historians and

LITERATURE 01

- ASSOCIATE SPACES & ANCILLARY ACTIVITIES

40 many other art related fields. These spaces can also be studied by students from the field of Psychology to understand the state of mind of humans during different events of life. Also, school educational trips can be organised to make kids aware of the land and its evolution, the history of many famous people who have died and the study of flora and fauna.

Cemeteries as Wellness Centre: Mental Health issues is another major issue of the urban areas. A very busy life schedule puts human in a deadly condition which they aren't even aware of well. Cemeteries play an important role to disconnect humans from their busy schedule and remember death. Cemeteries leave a great example showcasing how every soul will have to taste death may it be a great celebrity or a common man. These experiential spaces can be used as a wellness centre to fight mental health issues due to work overload in cities.

LITERATURE 01 - ASSOCIATE SPACES & ANCILLARY ACTIVITIES

4 4.

41

INTERVIEWS

4.1. INTERVIEW QUESTIONS: Religious Heads, Funeral Professionals, Public and Doctors.

I. CURRENTLY AVAILABLE INFRASTRUCTURE a. The increase in death rate in Mumbai have led to a higher demand of space for cemeteries, do you agree on this statement? b. What are the few issues you have noticed while attending a funeral ceremony? c. Do you believe these spaces should be properly designed for ease in circulation and rituals? d. Do you believe cemeteries are properly maintained and no issues related to security of the space?

II. CURRENT PRACTICES AND REQUIREMENT OF SPACE a. Do you believe cemeteries have all the facilities to carry out the rituals smoothly? b. What new design measures should be incorporated to prevent the spread of any contagious disease in the future? c. How often do you visit your loved ones in a cemetery? d. Do you like spending time in cemeteries or do you have any fears associated to these spaces? e. What is the ideal time one should visit to these spaces?

III. IMPACT OF THESE FACILITIES ON THE NEIGHBOURHOOD a. Would you buy a home close to a cemetery? b. Do you prefer a window view of a cemetery? c. Do you believe cemeteries should be a central part of our cities? – or should future cemeteries be planned in the outskirts of the cities?

INTERVIEWS - QUESTIONS

42 IV. CHANGE IN PRACTICES/ RITUALS OR SPACE a. Can cemeteries be viewed as a gathering space for the livings? A space where all members of a family spend time together with their dead one. b. What are your views on planning these spaces vertically just like how the livings live vertically? c. The lack of peaceful spaces in Mumbai gives rise to a question that can cemeteries be the spaces of attaining peace of mind and become spaces of meditation in the future? d. Whom do you think are the principal users of these spaces, the living or the dead?

V. QUESTIONS TO A DOCTOR a. What are the parameters you follow to declare a person dead? b. How difficult is it to convey the fact to the family members of the dead? c. Can you please explain the post mortem procedure? d. How does your duty differ based on the religion and gender of the dead?

VI. FUNERAL CEREMONY PROFESSIONALS a. What are the taboos associated to your job? b. Why did you choose this job? c. What are few design issues you think should be worked out? d. What are your views on looking at cemeteries as a public space?

4.2. INTERVIEWS AND OBSERVATIONS: To have a better understanding for the research, it was really important to visit cemeteries grounds in the city, talk to the visitors, management staff and people in the neighbourhood to know the ground reality.

Observation: For this research particularly, I personally participated in 8 funerals ceremonies of strangers to understand the grief and sorrow of the closed ones of the dead. The rituals are carried out really quickly once the corpse is brought to the cemetery. This is due to the Islamic guidelines of conducting the burial ritual as soon as possible. There was very little time to understand the whole situation as these ceremonies don't last more than an hour. Interviewing the visitors

INTERVIEWS

- QUESTIONS, OBSERVATIONS

43 never became possible as always, I was polite told that this was not the right time for it. I had to stick to observation only and this is when I realized the most of the cemetery grounds in the city were never designed as a whole. Barren lands were given to communities for burial and the whole existing design came up with years of evolution. Many cemeteries have expanded beyond twice the size of area they were originally meant to offer. While, a few cemeteries have shrunken as well under high demand of property in the locality. None, of these spaces are designed to address the grief and sorrow of the loved ones of the deceased. While, many cemeteries faced circulation issues due to overloading and exceeding the land intake capacity.

Interviews: For this research, I conducted 7 interviews with the clerics of different mosques, 60+ in person public interviews, 8 interviews with people involved in funeral profession, 3 interviews with the management staff members of cemeteries and also an interview with a doctor from D.Y. Patil Hospital. The interviews were conducted as a general discussion rather than an actual question answering session. All interviews were conducted in person as it was not possible to get the honest answers when most of the questions were open ended questions.

Interviews with General Public: After briefly discussing the lack of space for the dead in the city and sharing with the people about the solution of a change in infrastructure where cemeteries are designed vertical. The immediate answers from around 74% people were that this is an absurd idea. It was when the conversation went ahead regarding the issue. Where it was discussed, that Islam doesn't restrict such an infrastructure and the city really needs to rethink about spaces for the dead.

Most of the people stated that they will use such an infrastructure if the religious heads allow it. On the other hand, the discussion about having multi functions to the cemeteries received more positive feedbacks as people spoke extensively about how these spaces help to stay a human down to Earth when they might get too arrogant due to their worldly successes. A few responses also believed that clubbing other functions to a cemetery can take away the peaceful experience of the space and add to one's already upsetting situation.

INTERVIEWS

- INTERVIEWS, OBSERVATIONS

44

Figure 4.1 – General Public Views on going Vertical for Cemeteries

Interviews with Cleric: Opposite to the immediate answers of rejection for vertical cemeteries by the general public.

The religious leaders took time to listen to the issue carefully before replying. Almost all of them stated that this solution needs to be considered when issues related lack of cemetery spaces are discussed among the religious leaders of different communities. If the solution is completely under Islamic laws and helpful for the community. The religious heads will definitely approve it as Islam teaches its followers to evolve with time. When the idea about having multi use of the cemetery grounds was discussed. Most of the cleric stated that it is better to leave the dead in the peace they deserve.

Figure 4.2 – Clerics Views on going Vertical for Cemeteries

INTERVIEWS - INTERVIEWS, OBSERVATIONS

45

Figure 4.3 – Views on Cemetery as a Public gathering Space Interviews with people involved in funeral profession: In this section, the first interview was conducted with 46-year-old, Mr. Iqbal Khatki. Iqbal is a local corpse washer who performs ghusl for at least two bodies daily. Iqbal started this job 15 years ago as a social act of kindness for his community. When asked about the fear attached to his job. He responded saying that his job is a holy deed which would make his afterlife better.

He accepted that as any other human even he used to have sleepless nights in the beginning but now he does his job with pure faith in the creator and hope to get forgiveness in his own afterlife.

The other people interviewed were few grave diggers who gave a generic respond that they had to do some or the other job to get food for their family and there's nothing wrong with their current job. One of the grave digger added that despite the job needs tremendous hard work.

They do it without a complaint in a hope that Allah will bless them with a rightful death and the community will come forward for their last rites when they die.

Also, a few florists in the cemetery were interviewed were people shared the views that they do sense the grief and sorrowful feelings that loom around the cemeteries but all they can do is pray for the well beings of others. On business point of view, these businesses don't make a lot of money as the price are often kept reasonable.

Interview with a Doctor: When asked about the difficult task of conveying someone's death news to their relatives.

Dr. Yunus Nagori stated that, "This task is often done by the most senior doctor available. No matter how professional the doctor gets it is always difficult to convey it but it is a part of their routine job which they have prepared for and they have no other choice."

INTERVIEWS

- INTERVIEWS, OBSERVATIONS

5 5.

46

CASE STUDY

Case studies are an important part of a design process as they help one understand how different ideas and thoughts can be explored to provide the optimum user experience. For this research, around 10 case studies related to the topic were studied which would later help in coming up with the right design proposal for Mumbai city.

UNDERSTANDING SIMILAR ISSUES FACED IN THE WORLD.

1. Memorial Necrópole Ecumenica in Santos, Sao Paulo.

Project Background

Project Name: Memorial Necropole Ecumenica Location: Santos, Brazil Typology: Mixed Use + Social Amenity Client: Government Architect: Pepe Altstut, Dominic Fretin Site Area: 7130 Sq.m Year Of Completion: 1983-2015 (built in stages) Primary Program: Cemetery Ancillary Program: Concert Hall, Garden, Retail Shops, Restaurant, Chapel.

Material: Concrete User Experience: Eliminating the fear associated with cemeteries.

Figure 5.1 – Site Map of the Vertical Cemetery LITERATURE 02 - CASE STUDIES (SIMILAR ISSUES FACED)

47

Purpose of Study To understand a possible solution to similar issues faced in other cities of the world.

About the Project • The primary objective of the design was to demystify the sad image of a cemetery ground.

• Located in Sao Paulo which is the most populated city of Brazil with around 12.33 million people.

• The city lacked space for the dead and the solution was a vertical cemetery which was just a few floors in 1983 when it was inaugurated but later expanded due to high demand.

• It is the tallest vertical cemetery in the world with 13 floors reaching an height of 151 feet.

• In addition to a cemetery, the structure even has concert hall, garden, retail shops, a roof top chapel and restaurant. It attracts many tourists making it one of the most visited landmarks in the city.

• Having a capacity of 25,000 graves. The structure is divided into wings all having different views. The view facing the mountains is the most expensive of all.

• Family of the deceased can rent a tomb for three years and later buy it or move the decomposed leftovers elsewhere.

• The higher up the grave, the higher goes the price.

• The structure even offers private memorial rooms for burial for the rich of the city.

Takeaways The project was study because of its radical shift from the cemeteries of the past. This project is an example of how shift or change in a culture eventually gets accepted and recognized if it is done for the welfare of the public. The project also showcases how multiple functions can be clubbed with a cemetery which reduces the negativity associated with these spaces. The project also solves the problem of lack of space for the dead in the city by providing 65 times more the graves of what would have been possible on the horizontal ground.

LITERATURE 02 - CASE STUDIES (SIMILAR ISSUES FACED)

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Figure 5.2 – Pictures of Memorial Necrópole Ecumênica in Santos.

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2. Yarkon Cemetery in Tel Aviv, Israel Project Background Project Name: Yarkon Cemetery in Tel Aviv, Israel.

Location: Tel Aviv, Israel.

Typology: Social Amenity Client: Government Architect: Anonyms Site Area: 607028 Sq.m Year Of Completion: 1991-2014 (built in stages) Primary Program: Cemetery Ancillary Program: None.

Material: Concrete User Experience: Providing space for carrying out rituals.

Purpose of Study To understand a possible solution to similar issues faced in other cities of the world.

About the Project • The Yarkon Cemetery spreads over 150 acres in Tel Aviv Israel.

• Originally, planned outside the city limits, the cemetery is now within the city.

• As, Jews believe in not using the same grave for multiple burials. The cemetery has been spreading ever since its opening in 1991.

• Currently having a ground capacity of 110000 graves which is about to get full soon.

• The authorities had to think of a new burial technology since the cemetery cannot expand anymore due to a flood stream flowing along its periphery and city expansion.

• The solution was 30 planned vertical cemeteries which would provide additional 250000 graves.

• One of these vertical cemeteries was completed in 2014 and now becomes the only active cemetery in the region which has space for burial for many years to come.

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50 Takeaways This project is an important case study as Jews have the same faith as Muslims when it comes to burial practices. The beliefs states that all dead bodies shall be buried separately in a layer of dust. The structure was designed to have circular well like hollow columns which are filled with soil. Thus, connecting the ground with the soil grounds created on each floor.

This planning in design helps not only to solve the problem of lack of space for the dead but it also helps to keep the beliefs intact.

Figure 5.3 – Pictures of Vertical Structure at Yarkon Cemetery.

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51 UNDERSTANDING USER BASED DESIGNS.

3. Jewish Museum in Berlin, Germany.

Project Background Project Name: The Jewish Museum.

Location: Berlin, Germany.

Typology: Social Amenity Client: Government Architect: Daniel Libeskind Site Area: 15500 Sq.m Year Of Completion: 1999 Primary Program: Museum Ancillary Program: None Material: Concrete User Experience: Recollecting the memory of a tragedy from the past.

Purpose of Study To understand how human experiences can be translated to others using architectural compositions as a tool.

About the Project • The new museum building design by Libeskind Studio in 1999 is an extension to the original Jewish Museum in the city.

• The project was designed to give the visitors an experience of the life of the Jewish community before, during, after the genocide that occurred during the IInd World War. • The design focuses to deliver the feelings of emptiness, struggle, fear and absence that the Jewish culture faced.

• The project forms inspiration was taken from an abstracted Jewish star symbol.

• The design creates a feeling of anxiety and loss of direction as one sees multiple access paths to the building.

• As one enters the structure successfully, the interior voids, dead ends, dark spaces with a

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52 light of hope, strong axis lines, cold atmosphere and changing material all triggers different emotions of the visitors making them experience the horrific scale of the tragedy which still had little hope of a better future tomorrow.

Takeaways The design is a true inspirational example of how the play of light, volume, material and space design can control human emotions or trigger few emotions. Architecture is a composition which can take one through the journey of experiences.

Figure 5.4 – Analysing the design of Jewish Museum in Berlin.

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4. The Brion Cemetery in Treviso, Italy.

Project Background Project Name: Brion Tomb and Sanctuary.

Location: Treviso, Italy.

Typology: Public Park, Social Amenity.

Client: Private, Brion Family Architect: Carlo Scarpa Site Area: 2200 Sq.m Year Of Completion: 1979 Primary Program: Cemetery Ancillary Program: Public Park, Meditation Space.

Material: Concrete User Experience: The design symbolises that conjugal love remains even after death. Death is not a barrier but just a transition door to the next life.

Purpose of Study To understand how cemetery can be designed to evoke the feeling of love and positivity among the visitors.

About the Project • The project is a private burial space for Mr. Giuseppe Brion and his wife Mrs. Onorina Brion.

• The project which was originally meant to be a small tomb was later transformed into a garden for the whole town as few circumstances pushed the Brion family to buy a much larger plot then required.

• The project has two entrance both leads to the actual burial spot through a pathway which was designed to narrate symbolic stories of love.

• The graves were designed to be inclined towards each other reflecting a bond of love lasting even in the afterlife.

• The site also has a chapel, garden and a water body which were all designed with different combinations of materials, forms and geometry.

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• This design leaves a strong emotion of calmness between life and death.

• The design also has various meditation spaces with viewing pavilions where the visitors can experience the beautiful connection between the land, water and the structure.

• Thus, trying to eliminate the fear associated with burial sites among the people and replacing it with positivity.

Takeaways The Brion cemetery is another example of Architecture masterpiece which converts a dull cemetery space into a very interesting public garden by using strong intersections of various geometrical forms, play of light in the interiors along with exploration in material and volumes for evoking emotions of love and positivity of the afterlife.

Putting it in the words of late Carlo Scarpa, "The place for the dead is a garden for the community."

Figure 5.5 – Planning of the Brion Cemetry.

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Figure 5.6 – Pictures of the Brion Cemetery in Italy.

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5. Kolumba Museum in Cologne, Germany.

Project Background Project Name: Kolumba Museum Location: Cologne, Germany.

Typology: Social Amenity.

Client: Private, Kolumba Art Society Architect: Peter Zumthord Site Area: 1750 Sq.m Year Of Completion: 2007 Primary Program: Museum Ancillary Program: None.

Material: Concrete, Special handmade grey bricks.

User Experience: A strong sense of light play was used to show the depth in art work exhibited around the preserved ruins of past.

Purpose of Study To understand how an event of distress from the past can be represented through architectural play of light, material and volume.

About the Project • Built over the ruins of Kolumba Church which was destroyed in World War II. The museum is a space to exhibit the Christian art work that the Kolumba Art Society collects.

• Roman and Medieval ruins were found during the excavation for the foundation. Hence, the whole design was developed to preserve the archaeological site and develop it as an important monument for the city.

• The ground floor level was left as it is with just a pathway for visitors to experience the site.

While, the upper levels were developed as an Art exhibition space • The Architect kept the facade design simple so as to magnify the importance of what lies inside.

• The interior allows light at few pocket spaces keeping it dark in most of the space so the visitors can experience the art work exhibit. While, the structure acts as a backdrop to it.

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57 • The remains of the old church destroyed in the war can be found everywhere merging with the new structure giving out a message that life is not always good or always bad. Life is a yin yang in which the good and the bad are a part of each other.

• The only right path to life is moving on with hope for a better future.

Takeaways The design by Peter Zumthor had the purpose to remind the users of the horrific past events of destruction the city had to face. The new design that merges with the old with light acting as a symbol of hope, symbolizes how life doesn't stop at a tragedy. The human race needs to move ahead in order to have a better future. While, allowing the memory to recollect all that get registered in the unconscious mind.

Figure 5.7 – Planning of Kolumba Museum.

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Figure 5.8 – Pictures of Kolumba Museum in Germany.

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59 UNDERSTANDING PROGRAM RELATED DESIGNS.

6. Islamic Cemetery in Altach, Austria Project Background Project Name: Islamic Cemetery Location: Altach, Austria Typology: Social Amenity Client: Government Architect: Bernardo Bader Site Area: 8415 Sq.m Year Of Completion: 2011 Primary Program: Cemetery Ancillary Program: None.

Material: Concrete User Experience: A simple design leaving a message that the deceased will be fine in the afterlife.

Purpose of Study To understand the general requirements of a Muslim cemetery.

About the Project • The Around 8% of Austria's population is Muslim.

• To meet the recent space demand the Municipality of Altach assigned a team to design the new Islamic cemetery.

• Before the design of the project, several imams and clerics were consulted.

• The Muslims in Austria believe that it is not customary to visit the graves frequently as the dead belongs to the sky and will be doing fine in their afterlife.

• Hence, the Architect kept the design simple.

• In Islamic history cemeteries have always been considered as garden so the planning was done on the same aim that the cemetery will be used as a space to relax peaceful by the community.

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60 • Jaali walls with specially ordered wooden frames acts as a partial visual barrier between the built structure and open space.

• The graves were divided in 3x7feet size properly using walls so as to accommodate a greater number of burials.

• A ghusl room, a mosque, gathering space to meet and greet, a patio and a washroom were all part of the design.

• The mosque was designed to have a light source from the Qibla direction as a depiction of faith in God who brings light in the dark hours of life.

Takeaways The overall design was kept clean and simple to depict the simplicity in Islamic funerals and it also symbolizes to the livings that the transition of the deceased to the afterlife will be as simple. Hence, heavy mourning shall may sadden the soul who watches their loved ones from the grave.

Figure 5.9 – Planning of Islamic Cemetery in Altach.

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Figure 5.10 – Pictures of Islamic Cemetery in Altach.

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7. Sancaklar Mosque in Istanbul, Turkey.

Project Background Project Name: Sancaklar Mosque Location: Istanbul, Turkey.

Typology: Religious Building Client: Government Architect: Emre Arolat Site Area: 700 Sq.m Year Of Completion: 2012 Primary Program: Mosque Ancillary Program: None.

Material: Concrete User Experience: A simple design which creates harmony between the natural and manmade environment.

Purpose of Study To understand the connection between architecture, spirituality, praying and the connection of faith in the creator.

About the Project • The new mosque proposed by the local municipal authorities in Istanbul has a busy highway surrounding it.

• The site was located on a hill.

• To eliminate the noises of the world outside and help the worshippers connect to the creator.

The Architect design a mosque which completely blends with the topography of the site.

• To access the mosque, one has to walk through a path and climb down the hill to enter inside the mosque.

• The mosque was cladded with natural local stone which completely blends it with the surrounding and creates a connection between the natural and the man made.

• The wall facing the Qibla direction was provided with an opening which allows natural light to enter in completely depicting the ray of God as one worshipper sits there facing the wall alone to pray.

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63 • The ceiling was designed to have layers in concrete which again connects it with the topography outside.

• The mosque inspiration was taken from a cave where the 1st verses of the Holy Quran were revealed. A water fountain was provided in the exterior which eliminates the noises from the surrounding highway and provides acoustic comfort.

Takeaways The project is an example of a mosque design which stands apart from a mainstream mosque design which is constructed to be monumental. The mosque here blends with the nature giving the essence of Islamic belief that humans belong to the nature. The play of light and the acoustic comfort provided helps a worshipper indulge in the act of praying.

Figure 5.11 – Planning of Sancaklar Mosque showing the Ray of God.

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Figure 5.12 – Pictures of Sancaklar Mosque in Istanbul.

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65 UNDERSTANDING TECHNOLOGY BASED DESIGNS.

8. Vertical Forest in Milan, Italy.

Project Background Project Name: Milan Vertical Forest Towers Location: Milan, Italy.

Typology: Residential Client: Private (COIMA Sgr) Architect: Stefano Boeri Site Area: 4700 Sq.m Year Of Completion: 2014 Primary Program: Residential Towers Ancillary Program: None.

Material: Concrete User Experience: Creating a natural environment in a tower which provides higher quality of life and wellbeing.

Purpose of Study To understand the advancement of technologies used to create a much-needed vertical forest in urban cities which lack green spaces.

About the Project • The project is a residential building consisting of two, 111 and 77 meter in height.

• The project is famous for its sustainable approach and a visual eye-catching aspect.

• The project is LEED Gold certified making it one of the most important structures of Milan in recent time.

• The towers have 800+ trees, 4000+ shrubs and more than 15000 bush which absorbs CO2 and gives out Oxygen equivalent to a Forest spread over 20000 sq.m • The planting pots on the terraces of Vertical Forest are 3.3 deep and are protected with a special bitumen waterproofing layer.

• The pots for shrubs are 1.10M deep while for the bush are 0.5M deep.

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66 • Special volcanic grains and other compost were used to create the ideal conditions for planting trees.

• This project has strongly improved the microclimate by reducing humidity and dust pollution in the neighbourhood.

• A water supply system was developed to water the plant using pipes which work on soil moisture sensors. Thus, reducing water wastage.

Takeaways The vertical forest towers are the future of our cities which solve the issue of lack of space for the green cover. Design which incorporates such kind of technological advancement can make our environment healthier and better for leaving for both humans and animals. This will help to maintain the ecosystem cycle which has been disturbed in the past few decades.

Figure 5.13 – Planning of the Vertical Forest Towers.

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Figure 5.14 – Pictures showing the details used to create the green façade of the building.

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68 UNDERSTANDING EXISTING INFRASTRUCTURE.

9. Bada Qabrastan in Mumbai, India.

Project Background Project Name: Bada Qabrastan Location: Marine Lines, Mumbai.

Typology: Public Amenity Client: Private (Nakhuda Mohammed Ali Roghay) Trustee: Jumma Masjid of Bombay Trust Architect: Anonyms Site Area: 20234 Sq.m Year Of Completion: 1832 – 1985 (Development in Stages) Primary Program: Cemetery Ancillary Program: Residents of the retail shop owners.

Material: Open Graveyard User Experience: The place is well maintained by the management.

Purpose of Study To understand the currently available infrastructure.

About the Project • The Bada Qabrastan is Mumbai is the biggest Muslim cemetery in the city spreading in around 5 acres. The management of the cemetery is under Sunni Muslims but they allow burial for all divisions of Muslims with no restrictions.

• The cemetery management use to allow people to buy permanent part of land in the earlier days so as to collect a maintenance revenue. Due to the high demand of graves and an increasing population the cemetery has currently stopped allowing permanent graves for the general public.

• Currently, the cemetery has a capacity of around 6000 graves. The cemetery also has a Mosque as a part of it along with a ghusl and shrouding room for the dead and many notable shrines of Muslim saints.

• The cemetery charges Rs.2500 for burial registration as of 2021.

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Covid-19 •As per the guidelines of government. The Bada Qabrastan reserved 650 graves for the burial of people who died with covid-19. As the guidelines say these graves won't be reused for the next 10-15 years. The general recycling period of a grave is 18 months. Also, the graves prepared for the covid patients are 8-10 feet deep when the general burial graves are just 4-5 feet deep. Many cemeteries in the city dig 20 feet deep graves during peak covid 19 days in 2020 to accommodate two bodies together due to the sudden increase in death rate in the city.

Takeaways Despite being well maintained over the years. The Bada Qabrastan do have many pockets of spaces which have narrow circulation paths causing many issues to the visitors. The cemetery has no design to address the situation of distress and grief of a person who have just lost their loved ones.

The cemetery was planned for a population of 50000 Muslims in Mumbai in 1832. The currently population of Muslims in the city stands at 25 lakhs. Though, the municipal authorities provided the community with many more spaces for burial in later years but many of these spaces are not big enough. While, few are no longer in use due to construction of permanent graves.

Figure 5.15 – Muslim Population in Mumbai division based on the practices related to burial of dead. (Total Population 25lakhs approx.)

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Figure 5.16 – Existing Infrastructure Analysis at Bada Qabrastan, Mumbai.

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10. Nariyalwadi Qabrastan in Mumbai.

Project Background Project Name: Nariyalwadi Qabrastan Location: Reay Road, Mumbai.

Typology: Public Amenity Client: Private Trustee: Multiple Architect: Anonyms Site Area: 35000 Sq.m approx.

Year Of Completion: 1881– 1997 (Development in Stages) Primary Program: Cemetery Ancillary Program: Slums, Residents of the retail shop owners.

Material: Open Graveyard User Experience: The place is well known for its traditions but is poorly managed.

Purpose of Study To understand the currently available infrastructure.

About the Project • The The Nariyalwadi Qabrastan in Reay Road, Mumbai spreads in an area of approximately 35000 sq.m.

• The cemetery ground is divided using compound walls into three sections, one for the Bohra community, another for the Khoja + Shia community and one for all divisions under the Sunni Muslims.

• The Bohra community beliefs in having permanent graves for everyone. Therefore, the cemetery reached its full capacity a few years ago and have been closed for new burials.

• Similarly, the Khoja+ Shia cemetery have reached its 70% capacity as only 30% graves in the cemetery are reusable.

• The Sunni community cemetery is still very much active but this cemetery is majorly used for the burial of the saints.

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72 • The cemetery has more than 300 shrines or tombs of the saints. The cemetery still allows permanent graves on a premium.

• The Sunni cemetery is also locally known as WaliWadi (Wali=Saint, Wadi=Home).

• As discussed above, the death anniversaries of the saints are celebrated as Urs. Annually, more than 200 urs celebrations takes place in the cemetery.

• The Shrine of Hazrat Gulaab Shah Bawa(r.a) is situated in the Nariyalwadi cemetery who's Urs celebration attracts large number of people from all religion beliefs to the cemetery.

• The cemetery has recently faced many management issues as in 2019 many drug dealers were busted from the cemetery.

• In 2020, part of cemetery was flooded with sewage water due to no maintenance of the sewage lines of the neighbourhood.

• The cemetery also faces issues of circulation due to no proper planning. The visitors are forced to walk long distances even for a short visit.

• During, monsoons in Mumbai many localities face issues of water logging parts of cemetery get water logged too every year.

• The cemetery is surrounded by slums as well. Many parts of the cemetery land have been encroached by the people of the slums.

Takeaways Urs Celebrations in Nariyalwadi cemeteries are an example of how these spaces are public spaces open to people of all religion beliefs. Cemeteries can have ancillary programs which can convert them into public gardens as it used to be during the Early Islamic History. Vertical cemeteries in cities are a solution which can prevent few major issues like flood water or sewage water entering the graves.

Figure 5.17 – Existing Infrastructure Analysis at Nariyalwadi Cemetery, Mumbai.

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COMPARATIVE ANALYSIS OF THE CASE STUDIES. Table 5.1 – Comparative Analysis of Case Studies, by Author.

Memorial Necropole Ecumenica

Yarkon Cemetery

The Jewish Museum

The Brion Cemetery

Kolumba Museum

Islamic Cemetery

Sancaklar Mosque

Vertical Forest

Bada Qabrastan

Nariyalwadi Qabrastan

Location

Santos, Brazil

Tel Aviv, Israel

Berlin, Germany

Treviso, Italy

Cologne, Germany

Altach, Austria

Istanbul, Turkey

Milan, Italy

Marine Lines, Mumbai

Reay Road

Typology

Mixed Use + Social Amenity

Social Amenity

Social Amenity

Public Park, Social Amenity

Social Amenity

Social Amenity

Religious Building

Residential

Public Amenity

Public Amenity

Client

Government

Government

Government

Private

Private

Government

Government

Private

Private

Private

Architect

Pepe Altstut

Anonyms

Daniel Libeskind

Carlo Scarpa

Peter Zumthord

Bernardo Bader

Emre Arolat

Stefano Boeri

Jumma Masjid Trust

Multiple

Site Area (sq.m)

7130

607028

15500

2200

1750

8415

700

4700

20234

35000

Year

2015

2014

1999

1979

2007

2011

2012

2014

1985

1997

Primary Program

Cemetery

Cemetery

Museum

Cemetery

Museum

Cemetery

Mosque

Residence

Cemetery

Cemetery

Ancillary Program

Concert Hall, Garden, Retail Shops, Restaurant, Chapel

None

None

Public Park, Meditation Space

None

None

None

None

Residence

Slums, Residence

Material

Concrete

Concrete

Concrete

Concrete

Concrete

Concrete

Concrete

Concrete

Open Burial

Open Burial

User Experience

Eliminating Fear

Providing necessary space

Recollecting the memory

Death is a simple transition

Triggering emotions with light and material

Afterlife is simple and peaceful

Harmony between natural and manmade

Nature in interiors

Well maintained

Poor

Similar space issue

Architecture as a tool to translate experiences

Evoking feeling of love and positivity in a cemetery

Representatio n of a negative event with positivity.

General requirements of a Muslim cemetery

Connection between architecture, faith and the act of worshipping.

Technological Advancement

Currently available infrastructure

Currently available infrastructure

Architecture can symbolise that life does not stop at a tragedy but it has to move on for a better future. While, the tragedy becomes an unconscious part of the life ahead.

The overall design was kept clean and simple to depict the simplicity in Islamic funerals and it also symbolizes to the livings that the transition of the deceased to the afterlife will be as simple

Circulation issues, no user based design.

Cemeteries can invite community level interactions, vertical cemetery can solve many issues faced currently.

Purpose of Study

Takeaways

Similar space issue

The project was study because of its radical shift from the cemeteries of the past. This project is an example of how shift or change in a culture eventually gets accepted and recognized if it is done for the welfare of the public.

A design solution for vertical cemetery which satisfies the religion belief that all bodies shall be buried in a layer of dust.

Play of light, volume, material and space design can control human emotions or trigger few emotions.

The place for the dead is a garden for the community

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The essence of Islamic belief that humans belong to the nature. The play of light and the acoustic comfort provided helps a worshipper indulge in the act of praying.

Architecture can help to make the environment healthier and better for living.

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Table 5.2 – Conclusion Matrix of Case Studies, by Author.

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6 6.

CONCLUSION

6.1. BUILDING TYPOLOGY All the case studies analysed have pushed the boundaries of being normal. They show that adapting to change is a part of human evolution.

The Memorial Necropolis Cemetery is an example of how cemetery can give back to the city in terms of becoming the most visited tourist site of Santos.

Yarkon Cemetery is an example on how pushing these spaces to the outskirts of the city is not the right solution. As with time urban sprawl or urban expansion causes them to become the part of the city. Eventually, these spaces should be planned as a part of the city itself such that it becomes a space for all the citizens rather than a focused community.

The Concern: It is difficult to control the migration of people to cities and the expansion of the city like Mumbai towards urbanization. The population has been constantly increasing in the city since decades. Every year several skyscrapers are constructed in the city which eventually increases the population density.

The city of Mumbai has many Muslim burial ground but most of these grounds are smaller than 1000 sq.m.

Over the years, many of these facilities are no longer in use since many of the cemetery trusts have allowed permanent graves to collect revenge for maintenance purpose. Also, due to contagious diseases like Covid-19.

The graves used for deaths due to covid cannot be reuse for many years.

The silent crisis of lack of burial space, needs to be addressed with an innovative solution otherwise despite providing the communities with new

CONCLUSION - BUILDING TYPOLOGY

Figure 6.1 – Shrine in Mumbai on the Ground Floor of a residential building due to space crunch.

76 plots, similar crisis will arise in a few years’ time.

The Solution: Vertical Cemetery Providing similar homes to the dead as we have for the livings is a solution which needs to be thought about since the city demands for it. Architecture solutions as executed in the Yarkon Cemetery can solve restrictions kept on the spaces of burial by faith. This solution would not only provide higher accommodation in a smaller land than a traditional cemetery but would also solve the challenges faced by currently available cemeteries in terms of waterlogging and circulation issues.

Mixed Use Space Major existing cemeteries in the city only provide the ancillary program of burial. The fees charged are kept as reasonable as possible so that everyone can afford to die. Since, many graves get converted to permanent graves. The source of income for the management reduces with time which results in poor management of these spaces. These spaces which are considered to be sacred get converted into barren dirty lands with no proper security which results in an increase in crimes. Providing mixed uses to these spaces will allow the people explore a new typology of space. It will increase community level social interactions. It will also act as a revenue generation opportunity for the managements of the space. Eventually, reducing the fear associated with burial grounds among different communities.

Using these spaces as mixed-use spaces will also invite people of different religions beliefs to experience the space. It will also increase the love and affection between people having different religious beliefs. The city of Mumbai is famous for being secular as many Muslims participate in festivals like Ganpati celebration and Holi. While, many Hindus celebrate Eid. The shrine of Hazrat Khawaja Gareeb Nawaz (r.a.) in Ajmer is surrounded by graves of many of his disciples. The space can be classified as a cemetery ground. Yet, thousands visit the shrine everyday irrespective of their religious beliefs. Similarly, the tomb of Shah Jahan and Mumtaz inside, The Taj Mahal in Agra are world's most visited tourist destinations.

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Figure 6.2 – Burial spaces in India visited by people of all communities.

User Experience: As discussed in the chapter regarding human science and the case studies, 40% of human emotions can be controlled or triggered using Architecture as a tool. The design of a cemetery needs to address the situation of a person in distress, who have lost their loved ones to death.

Space Design: Several conclusions can be taken up as ideas to improve the quality of mental health of a person during an event of distress from the course, "The Science of Well Being".

Few of which are: • Showcasing the Islamic event of Karbala as a reference point. Wherein, the holiest mans of the religion were brutally killed by the people of their own community. This event showed that sufferings in life are meant for everyone. Life is a test where God is testing the patience of each human which will eventually lead to rewards in the afterlife.

• Increasing Social Interactions in the cemetery.

• Providing spaces for meditation.

• Allowing people to note down the things in their life that increases gratitude.

• Space for practising gratitude.

• Realization of afterlife and the mercy of Allah (s.w.t).

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6.2. PROGRAM

Table 6.1 – Space Program and its Justification, by Author.

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6.3.

SITE & ITS JUSTIFICATION

The site selection was done as a Greenfield project rather than a Brownfield project due to the following reasons: The religion of Islam disallows shifting or relocating of Shrines and Mosques.

The Supreme Court of India allows relocation of such structures only in extreme circumstances.

The existing cemeteries are too heavily packed. To construct any kind of build structure, several graves must be excavated which might arise too many objections from the public.

The project is an experimental idea which might not receive acceptance from all users of an existing cemetery.

Site 01 - AntopHill, Mumbai. (F North Ward) The Demand: The existing Wadala Muslim Cemetery have a capacity of just 1133 graves out of which 128 graves has been used by deaths from Covid-19 disease and cannot be reused anytime soon.

The cemetery receives more than 1000+ bodies each year and are demanding more space for burial to the authority. The Wadala and neighbouring areas have high Muslim population with very few cemeteries to cater the demand.

The authorities have reserved a 7-acre plot in AntopHill near Wadala in the new Development Plan. The site is currently encroached by slums.

The Need: The Antophill and Wadala locality fall under the main heart regions of the city. The locality is heavy packed with structures all around. If similar crisis arises in the near future. The authorities may have no option rather than allocating land in the outskirts of the city. Therefore, development of currently reserved land as a vertical cemetery can solve long term space demands.

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Figure 6.3 – Reserved Muslim Cemetery Site in AntopHill.

Site 02 – Vikhroli(W), Mumbai. (N Ward) The Demand: The Vikhroli locality in Mumbai have a rising Muslim population. The nearest Muslim cemetery for the residence is in Ghatkopar which measures only around 2100 sq.m. The next closest cemetery is in Bhandup which is 11km away.

The residents of Vikhroli have been demanding a new burial ground since a decade. Since, past eight years, the people are forced to reuse graves after just four months in the Ghatkopar cemetery due to the lack of space. Finally, in 2019 a land was reserved in Vikhroli West measuring approximately 4.63 acres after 13 years of legal battle by the community. This land again has slum encroachments.

The Need: Vikhroli(W) has a population of more than 1.3 lakh residence. An experimental mixed use cemetery design could attract many users and a good revenge can be generated for the use of cemetery maintenance.

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Figure 6.4 – Reserved Muslim Cemetery Site in Vikhroli(w).

Table 6.2 – Site Selection Matrix, by Author.

Hence, the proposed cemetery site in AntopHill, Mumbai is the ideal site for the proposed research program.

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6.4. DESIGN INTENT The proposed design program is not just a cemetery but it provides a space to the city. A space to bring communities together. A space which will be designed to address the living users and their mental state. The Burial grounds are largely neglected when it comes to urban planning profession as in traditional culture they are just seen as barren lands. It is right time to build cemetery as mixed-use spaces which becomes a part of our community space and adds value to the urban fabric of the city.

Humans have been constructing taller structures for many centuries now to showcase their wealth and power, or due to space crunch. It's time we ask ourselves are vertical cemeteries really that unconvincing?

Further Research: Research never ends, it just opens up paths for new research topics. Due to serious time constraints, the research was conducted to be limited. The topic requires many more interviews and surveys to understand that will this change in tradition really get accepted by the people. Also, many more existing cemeteries visits shall be done to understand the issues faced deeply. Thank You.

CONCLUSION - DESIGN INTENT

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Thank You!

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