Documentation _ Church of Immaculate Conception

CONCEPTION CHURCH OF THE IM M ACULATE NANG AUPI ,PUL OWN ,10350GEORGET KUS AUTI AB,PUL ORONG MAKT L

DECLARATION We, as students from Taylor’s University Lakeside Campus studying the course Bachelor of Science (Honours) in Architecture, hereby declare that for all the work that have done for submission of this module, Methods Of Documentation And Measured Drawings (ARC60305/ARC2323/ARC1215) is of original sources and is appropriately referenced when necessary.

This module covers 5 credits for Practicum 1, under the School of Architecture, Building and Design of Taylor’s University. Records and data collection are obtained during site visit to Church of the Immaculate Conception, Penang from 22nd to 27th of January 2018.

Name of building Address Lecturer

: Church of the Immaculate Conception : Lorong Maktab, Pulau Tikus, 10350 George Town, Pulau Pinang : Mr. Ahmad Nazmi Mohamed Anuar Team Members: 0323813 LAW ZHI CHANG (LEADER) 0325020 CHOW SU LING (ASST. LEADER)

0323838 ARRON GOH SWEE TIEN 0326803 ALEXANDER JOSE-CHEAH 0326668 ANG ZHEN XIANG 0326940 CHARLOTTE CHIN YA-LE 0326658 CHEN QINH YAO 0328050 CHEONG YEN SIN (TREASURER) 0326744 CHUNG CHYI CHOON 0328082 DAVINA A/P PRABAGARAN 0328087 ERNA LOOI TENG YAN 0327869 FOO MING-WEI, FABIEN 0327592 JOY ANN LIM EE HSIEN 0324228 JUERGEN CHRISTIAN MARTIN 0325939 KELVIN DOUGLAS A/L VASUNATHAN 0331371 KELVIN SHIM KAH VUN

0327433 KHOO CHEE KEAT 0323008 LEE FEI SYEN 0324552 LEE JUN YEN 0324272 LIM PEIDI 0331085 LIN SHAN EN 0327636 LOCK TIAN JIUN 0326727 NEO ON E 0331211 OLIVIA JONG JING 0326922 OW CHEN LUN 0331208 PAUL WONG SZE LING 0326812 PEH ELLYN 0328658 RUDY IRAWAN 0328663 TING XIAO YAO 0327462 WONG TECK POH DECLARATION

i

ACKNOWLEDGEMENT

Our group would like to express our gratitude to the individuals who actively assisted the group on finishing this module and project. All effort and assistance given is highly appreciated. This project would not have been successful without the cooperation, understanding and communication of the group. The respected individuals are as follow: Msgr. Michael Cheah, the Parish Priest of the Church of the Immaculate Conception, for allowing us to carry out this project in the church, for his help and guidance which allows us to understand the church in more detail through his interview and briefing sessions about the church.

Mr. Linus, for being there to supervise us during our site visit to the church. We greatly appreciate his effort for helping us during measuring works and fulfilling our requests which enables us to finish up our work in a successful manner.

Apart from that, we want to thank the parishioners who provided information whenever possible and for tolerating us while measuring works are ongoing.

Mr. Koh Jing Hao, our project coordinator, who arranged the building given to us and for preparing the module and activities that is carried out during this module.

Most importantly, our tutor, Mr. Ahmad Nazmi Mohamed Anuar who passionately educated us, giving us constant support and guidance throughout this assignment. His guidance helped us in understanding and realising the importance of heritage buildings for the identity of Malaysia.

Last but not least, the people who made this documentation successful, our group members who poured in countless effort and hardwork.

We would like to extend our gratitude to the other staff members of the Church of the Immaculate Conception who helped our group throughout the period of the assignement. We would like to take this opportunity to apologize for the disturbance and incovenience caused by our group.

ACKNOWLEDGEMENT

ii

ABSTRACT

The project for the module, Methods of Documentation and Measured Drawings (ARC60305/ARC2323/ARC1215), is located in Georgetown, Penang. The historical building, the Church of the Immaculate Conception is a place where many people gather for religious events and prayers. It is chosen as the building of study for the assignment. The church has a rich historical background dating back to 2 centuries ago with many significant changes and improvements.

This document contains information and pictures gathered and compiled during the period of the assignment regarding the history and details of the church. It also includes a rough look at the transition of the church throughout the years as well as the architectural elements and details found in the church. The information is written alongside photographs and measured drawings with the purpose of preserving the information recorded at the site as well as the historical background of the church.

ABSTRACT

iii

TABLE OF CONTENTS TABLE OF CONTENTS PART I: HISTORICAL OVERVIEW Declaration Acknowledgement Abstract Table of Contents List of Figures/Diagram/Tables

i ii iii iv x

1.0 THE CONTEXT 22

1.1 History of Penang 1.1.1 Historical Timeline of

pg 23

Penang 1.1.2 Etymology

pg 24

1.2 History of Pulau Tikus 1.2.1 Introduction

pg 25

1.2.2 Etymology

pg 27

INTRO

Aim & Objectives

pg 2

DUCTION

Learning Outcome

pg 3

1.3.1 Location

pg 28

1

Significance of Research

pg 4

1.3.2 Zoning

pg 29

1.3.3 Nodes

pg 35

Approach of Project

1.3 SIte Context

i. Measuring and Drawing

pg 5

1.3.4 Permanent Structures

pg 36

ii. Research and Literature

pg 7

1.3.5 Hardscapes

pg 37

iii. Model Making

pg 9

1.3.6 Softscapes

pg 38

pg11

1.3.7 Topography

pg 39

1.3.8 Climate

pg 39

Measuring Instrument and Technique Documentation Method

pg13

1.3.9 CIrculation

pg 40

Task Distribution

pg16

1.3.10 Accessibility

pg 42

Limitation of Measurement/

pg20

1.3.11 Demographics

pg 43

1.3.12 Genius Loci

pg 46

Research & Solutions

TABLE OF CONTENTS TABLE OF CONTENTS

iv

iv

TABLE OF CONTENTS

2.0

THE CONCEPTION 48

2.1 Introduction to the Church

pg 49

2.2 Historical Background 2.2.1 History of Church of Immaculate Conception 2.2.2 Etymology 2.2.3 Influence of the Church 2.3 Building Historical Timeline

pg 50 pg 50

2.4 Ownership 2.3.1 Hierarchy (Holy Order of the church) 2.3.2 The Management of the Church 2.3.3 Parish Priest: Msgr.

Michael Cheah 2.3.4 Changes to the church during his term

pg 51 pg 51 pg 52

pg 53

2.6 Changes and Development 2.6.1 Changes and development of the church 2.6.2 Major exterior changes 2.6.3 Major interior changes 2.6.4 Pieces of the past

3.0

pg 53

THE LIVING CHURCH

pg 53

62

pg 59 pg 60 pg 61

3.1 Insight

pg 63

3.2 The Living - Activities

pg 64

3.3 The Living - 365 Days 3.3.1 Liturgical Events

pg 65

3.3.2 Liturgical Culture

pg 71

3.3.3 Parish Committees

pg 72

3.4 The Living - Community 3.4.1 Interaction between

pg 54

pg 57

pg 74

Communities 3.4.2 The People and their Culture

pg 75

3.5 The Living - Growth 2.5 The Church and Its People 2.4.1 Visitors daily 2.4.2 Functions 2.4.3 Effects of the renovation towards the community 2.4.4 Facilities

pg 55 pg 56 pg 56 pg 57

3.5.1 Expansion

pg 78

3.5.2 Renovation

pg 80

3.5.3 Reallocation

pg 81

3.6 The Living - Operation 3.6.1 Seasonal Parking

pg 83

3.6.2 Entrances

pg 84 TABLE OF CONTENTS TABLE OF CONTENTS

v

v

TABLE OF CONTENTS PART II: ARCHITECTURAL ANALYSIS

4.0 ARCHITECTURAL DEVELOPMENT 85

4.1 Architectural Styles and Typology of

pg 86

Churches in Penang 4.1.1 Insight 4.1.2 Timeline of Roman Catholic

pg 87

BUILDING ANALYSIS

churches in Penang 4.2 Changes in Architectural Styles of

pg 88

Church of the Immaculate Conception 4.2.1 Before: Portuguese Influence

pg 89

4.2.2 After: Gothic Style till now

pg 90

4.3 Gothic Style of Church of the Im-

pg 91

maculate Conception 4.3.1 The Idea of Infinite Height —

pg 92

Heaven on Earth 4.3.2 Divine light —

pg 94

Grace of the God 4.3.3 Colourful ‘Gems’ — Metaphorically Mystical

5.0

pg 95

96

5.1 Architectural Influence:

pg 97

Cathedral Plan 5.2 Spatial Analysis 5.2.1 Form & Geometry

pg 98

5.2.2 Organization of space

pg 99

5.2.3 Circulation

pg 99

5.2.4 Hierarchy

pg 100

5.2.5 Balance & Symmetry

pg 101

5.2.6 Repetition

pg 102

5.3 Spatial Configuration & Function

pg 103

5.3.1 Narthex

pg 104

5.3.2 Nave

pg 106

5.3.3 Transept

pg 108

5.3.4 Sanctuary

pg 109

5.3.5 Sacristy

pg 110

5.3.6 P.A. Room

pg 111

5.3.7 Prop Room

pg 112

5.3.8 Storage

pg 113

5.3.9 Parish Office

pg 114

5.3.10 Priest Office

pg 114

5.3.11 CLOW Room

pg 115

5.3.12 Belfry

pg 116

5.3.13 Shrine

pg 117 TABLE OF CONTENTS TABLE OF CONTENTS

vi vi

TABLE OF CONTENTS

6.2 Gothic Architecture

5.4 Climatic Response

6.0 ARCHITECTURAL ELEMENTS AND COMPONENTS 123

pg 148

5.4.1 Orientation

pg 118

6.2.1 Pointed Arches

pg 150

5.4.2 Natural Lighting

pg 119

6.2.2 Archivolt

pg 151

5.4.3 Natural Ventilation

pg 120

6.2.3 Colonette

pg 152

5.4.4 Passive Design Strategies

pg 121

6.2.4 Colonnade

pg 153

6.2.5 Compound Pier

pg 154

pg 124

6.2.6 Impost

pg 155

6.1.1 Ambo

pg 125

6.2.7 Socle

pg 155

6.1.2 Altar

pg 126

6.2.8 Gable Roof

pg 156

6.1.3 Tabernacle

pg 127

6.2.9 Roof Gable

pg 157

6.1.4 Sanctuary Lamp

pg 128

6.2.10 Pinnacle

pg 158

6.1.5 Processional Cross

pg 129

6.2.11 Rib Vault

pg 159

6.1.6 Candlestick

pg 130

6.2.12 Clerestory

pg 160

6.1.7 Paschal Candle

pg 131

6.2.13 Quatrefoil

pg 161

6.1.8 Church Bell

pg 132

6.2.14 Lancet Window

pg 162

6.1.9 Reliquary

pg 133

6.2.15 Stained Glass

pg 163

6.1.10 Presider Chair

pg 134

6.2.16 Balustrade

pg 468

6.1.11 Prie-dieux & Kneeler

pg 135

6.1.12 The Way of the Cross

pg 136

6.1.13 Statue

pg 141

6.1.14 Mosaic Artwork

pg 145

6.1.15 Hail Mary

pg 146

6.1.16 Celtic Cross

pg 147

6.1 Church Architecture

TABLE OF CONTENTS TABLE OF CONTENTS

vii

vii

TABLE OF CONTENTS

7.0

7.1 Insight 7.2 Use of Building Materials 7.3 Structural Components 7.3.1 Walls BUILDING 7.3.2 Floor MATERIALS 7.3.2.1 Nave AND 7.3.2.2 Shrine, narthex and side CONSTRUCTION porch 169 7.3.2.3 Bell tower 7.3.3 Roof 7.3.3.1 Gable roof 7.3.3.2 Narthex 7.3.4 Columns 7.3.4.1 Main column 7.3.4.2 Mezzanine 7.4 Non-structural components 7.4.1 Doors 7.4.2 Windows 7.4.2.1 Ground floor windows 7.4.2.2 Clerestory windows 7.4.3 Ceiling 7.4.4 Stairs, Ramps and Ladders 7.4.4.1 Stairs 7.4.4.2 Ramps 7.4.4.3 Ladders

pg 170 pg 171

7.4.5 Details

pg 174 pg 177 pg 179 pg 180 pg 181 pg 184 pg 185 pg 185 pg 186

8.0 CONCLUSION 199

7.4.5.1 Pointed arch

pg 194

7.4.5.2 Pinnacles

pg 195

7.4.5.3 Ornaments and icons

pg 195

7.4.5.4 Stained glass window

pg 196

7.4.5.5 Altar

pg196

7.4.5.6 Bell structure

pg 197

7.5 Building Condition

pg 198

8.1 Insight

pg 200

8.2 Comparison 8.2.1 Historic vs Historicism

pg 201

8.2.2 Cathedral design vs church

pg 202

design 8.2.3 Natural Inclusivity vs

pg 203

Complementarity through pg 189 pg 190 pg 191 pg 192 pg 193 pg 193

antithesis 8.2.4 Literality vs Mimesis

pg 204

8.2.5 Restore vs Preserve

pg 205

8.2.6 Special Representation

pg 206

8.3 Future Development

pg 207

8.4 Conclusion

pg208

8.5 Reflection

pg 209 TABLE OF CONTENTS TABLE OF CONTENTS VIII

viii

TABLE OF CONTENTS

9.0 APPENDIX 210

9.1 References

pg 211

-Books, Websites, Journals 9.2 Glossary and terminologies

pg 228

9.3 Interview Transcribe

pg 232

9.4 Gantt Chart

pg 242

9.5 Scanned References

pg 243

Photobook

pg 249

Measured Drawings

pg 303

TABLE OF CONTENTS TABLE OF CONTENTS

ix xi

LIST OF FIGURES INTRODUCTION FIGURES Figure 0.1: Measuring works conducted at the bell tower using a measuring tape.

Source: Cheah, 2018 Figure 0.2: Sketching a column element during measuring works.

Source: Cheah, 2018 Figure 0.3: Measuring works of the exterior of the church using a laser measuring tool.

Source: Cheah, 2018 Figure 0.4: Group members measuring the interior.

Source: Cheah, 2018 Figure 0.5 Discussion of research and planning was done before the site visit.

Source: Law, 2018 Figure 0.6: Research is documented in detail on paper.

Source: Law, 2018 Figure 0.7: Tutorial session with our tutor Mr Nazmi on report progress.

Source: Law, 2018 Figure 0.8: Group museum visit to the Penang Diocesan Museum for further research content.

Source: Anuar, 2018 Figure 0.9: Autodesk AutoCAD drawings are produced to be ready for laser-cutting.

Source: Chin, 2018 Figure 0.10: Members checking on production and quality of laser cutting in front of the machine.

Source: Chin, 2018 Figure 0.11: Model making process to assemble small pieces into a whole.

Source: Chin, 2018 Figure 0.12: Small benches of scale 1:50 is made with consistency and accuracy.

Source: Chin, 2018 Figure 0.13: Laser Measuring Tool.

Source: Cheah, 2018

LIST OF FIGURES/DIAGRAMS/TABLES

x

INTRODUCTION (cont’d) Figure 0.14: Pocket 7.5 metres measuring tape.

Source: Cheah, 2018 Figure 0.15: Aluminium ladder.

Source: Law, 2018 Figure 0.16: Paper materials.

Source: Cheah, 2018 Figure 0.17: Rope to measure height of bell tower.

Source: Cheah, 2018 Figure 0.18: Smartphone as a recording device.

Source: Peh, 2018 Figure 0.19: DSLR Camera.

Source: Cheah, 2018 Figure 0.20: Tripod for Camera.

Source: Peh, 2018 Figure 0.21: Drawings and sketches are produced during measurement works.

Source: Chen, 2018 Figure 0.22: Interview session with Msgr. Michael Cheah.

Source: Anuar, 2018 Figure 0.23: Drafting is under progress using Autodesk Revit and AutoCAD 2018.

Source: Law, 2018 Figure 0.24: Online researching in progress.

Source: Wong, 2018 Figure 0.25: Grand Parish Dinner Souvenir Book 2016.

Source: Prabagaran, 2018 Figure 0.26: Bicentennial Celebration 1811-2011.

Source: Peh, 2018 Figure 0.27: Photo being taken from a high height for documentation.

Source: Law, 2018

LIST OF FIGURES/DIAGRAMS/TABLES

xi

INTRODUCTION (cont’d) Figure 0.28: Bell tower to be climbed in order to get measurements.

Source: Law, 2018 Figure 0.29: Measuring candle from a distance.

Source: Peh, 2018 Figure 0.30: Mass on Friday, 26 January 2018, 6:16PM. Source: Chin, 2018

TABLE Table 0.1: Table shows the group in charge of each particular area during site visit measurement.

Source: Law, 2018 Table 0.2: Table shows the group in charge of each particular area during site visit measurement.

Source: Law, 2018 Table 0.3: Table shows the individual in charge of certain tasks during site visit measurement.

Source: Law, 2018 Table 0.4: Table shows the members of each particular team.

Source: Law, 2018

LIST OF FIGURES/DIAGRAMS/TABLES

xii

Chapter 1: THE CONTEXT FIGURES Figure 1.1: The development of Peninsula during the ruling of Srivijaya.

Source: Kosmo, 2015 Figure 1.2: Mao Kun Map which indicated Penang.

Source: Wubei, 17th century Figure 1.3: Statue of Francis Light in Penang.

Source: Ayuarjuna, 2015 Figure 1.4: Old map indicating the island of Penang and Province Wellesley.

Source: ismakedah, 2015 Figure 1.5 Straits Settlement flag.

Source: Himasaram, 2009 Figure 1.6: Workers mining in the olden days.

Source: Phung, n.d.

Figure 1.7: Volunteers manning a barricade during a riot.

Source: Yong, 2014 Figure 1.8: Port of Penang in George Town.

Source: Kleingrothe, 1910.

Figure 1.9: Invasion of the Japanese soldiers.

Source: Penang Wikia, n.d.

Figure 1.10: British Royal Marines liberating George Town.

Source: Turner, n.d.

Figure 1.11: Declaration of independence.

Source: Abd. Aziz, 2010 Figure 1.12: Streets of George Town with heritage buildings that are actively conserved.

Source: Ismail, 2018 Figure 1.13: Areca nut palm tree.

Source: Sarangi, 2014

LIST OF FIGURES/DIAGRAMS/TABLES

xiii

Chapter 1: THE CONTEXT (cont’d) Figure 1.14: Map of Kampung Serani.

Source: Grand Parish Dinner Souvenir Book, 2016 Figure 1.15: A house in Kampung Serani, Pulau Tikus 1810-1984.

Source: Bicentennial Celebration 1811-2011, 2011, pg. 54 Figure 1.16: The last of Kampung Serani.

Source: Sim, 2012 Figure 1.17: Pulau Tikus today.

Source: Wikipedia, n.d.

Figure 1.18: The Pulau Tikus island that inspired the name of the site.

Source: Tye, 2016 Figure 1.19: SMK Convent at the west of the Church of Immaculate Conception.

Source: Law, 2018 Figure 1.20: SK Convent Pulau Tikus to the north of the church.

Source: Wong, 2018 Figure 1.21: Shoplots beside the church.

Source: Wong, 2018 Figure 1.22: Bellisa court located at the east of the church.

Source: Peh, 2018 Figure 1.23: Main entrance to the temple.

Source: Ballesteros, 2013 Figure 1.24: Entrance of Penang Adventist Hospital.

Source: Polopinangite, n.d.

Figure 1.25: Gurney Paragon during a festival celebration.

Source: Goh, n.d.

Figure 1.26: Parish Centre.

Source: Cheah, 2018 Figure 1.27: St. Chastan Monument.

Source: Peh, 2018

LIST OF FIGURES/DIAGRAMS/TABLES

xiv

Chapter 1: THE CONTEXT (cont’d) Figure 1.28: Garden benches at the shrine area.

Source: Cheah, 2018 Figure 1.29: Fountain at the shrine area.

Source: Cheah, 2018 Figure 1.30: Paver blocks opposite the church.

Source: Wong, 2018 Figure 1.31: Concrete pavement leading to the church.

Source: Cheah, 2018 Figure 1.32: The Eurasian community.

Source: Postcodegeorgetown, 2017 Figure 1.33: Kapitan Keling Mosque in Penang which serves the Malay community.

Source: VideoBlocks, n.d.

Figure 1.34: The Chinese Community.

Source: Derekwah, 2013 Figure 1.35: The Indian Community.

Source: Lam, 2017 Figure 1.36: Burmah Road.

Source: Law, 2018 Figure 1.37: Panaromic view from rooftop of the Church of the Immaculate Conception showing the urbanisation of the site.

Source: Law, 2018 Figure 1.38: Bellisa Court now built in the place of Kampung Serani.

Source: Cheah, 2018

LIST OF FIGURES/DIAGRAMS/TABLES

xv

Chapter 1: THE CONTEXT (cont’d) DIAGRAMS Diagram 1.1: Location of Pulau Tikus in relation to the Penang state.

Source: Wong, 2018 Diagram 1.2: Location of the church in Pulau Tikus.

Source: Wong, 2018 Diagram 1.3: Zoning of the site.

Source: Lim, 2018 Diagram 1.4: Nodes on site as annotated.

Source: Lim, 2018 Diagram 1.5 Site plan indicating permanent structures.

Source: Chin, 2018 Diagram 1.6: Hardscapes can be found at the shrine area.

Source: Chin, 2018 Diagram 1.7: Plan showing softscapes around the Church of the Immaculate Conception compound.

Source: Chin, 2018 Diagram 1.8: Topography of Church of the Immaculate Conception.

Source: Wong, 2018 Diagram 1.9: Chart shows the average temperature and precipitation of Pulau Tikus for the year 2017.

Source: meteoblue, 2017 Diagram 1.10: Vehicular circulation showing the range of congested roads to less congested road around Pulau Tikus.

Source: Chin, 2018 Diagram 1.11: Highlighted roads signifies pedestrian pavements provided with some unconnected pavements for pedestrian.

Source: Chin, 2018 Diagram 1.12: Accesibility of main gate and side gate indicated with curved arrow along Jalan Burma and Lorong Maktab.

Source: Chin, 2018

LIST OF FIGURES/DIAGRAMS/TABLES

xvi

Chapter 1: THE CONTEXT (cont’d) Diagram 1.13: Acessibility inside the compound of Church with all accessible gates and plan.

Source: Chin, 2018 Diagram 1.14: Visitors of Church of the Immaculate Conception.

Source: Prabagaran, 2018

LIST OF FIGURES/DIAGRAMS/TABLES

xvii

Chapter 2: THE CONCEPTION FIGURES Figure 2.1: The bell tower of Church of the Immaculate Conception.

Source: Cheah, 2018 Figure 2.2: Statue of Virgin Mary in front of the church.

Source: Cheah, 2018 Figure 2.3: Main entrance arches.

Source: Cheah, 2018 Figure 2.4: Top of the belltower.

Source: Cheah, 2018 Figure 2.5 Brick church sketch.

Source: (Grand Parish Dinner Souvenir Book, 2016, p.9 Figure 2.6: The church of 1899 replacing the 1834 church.

Source: Bicentennial Celebration 1811- 2011, 1900, p.57 Figure 2.7: The church of 1960s. `

Source: Bicentennial Celebration 1811-2011, 1960s, p.56 Figure 2.8: The church of 2005.

Source: Tye, 2005 Figure 2.9: The church during 2011.

Source: Wikipedia, 2011 Figure 2.10: The church today.

Source: Chin, 2018 Figure 2.11: Pope Francis.

Source: (Vatican Pool, 2016) Figure 2.12: Symbol of the church.

Source: (Peh, 2018) Figure 2.13: Msgr. Michael Cheah.

Source: (Cheah, 2018)

LIST OF FIGURES/DIAGRAMS/TABLES

xviii

Chapter 2: THE CONCEPTION (cont’d) Figure 2.14: Altar and apse of the interior of the church.

Source: Cheah, 2018 Figure 2.15: A praying parishioner.

Source: Cheah, 2018 Figure 2.16: A Friday Evening Mass.

Source: Cheah, 2018 Figure 2.17: Ceremonious gathering from the past.

Source: Bicentennial Celebration 1811-2011, 2011, p.92 Figure 2.18: Church narthex.

Source: Cheah, 2018 Figure 2.19: Ramp for wheelchair users to enter the church.

Source: Peh, 2018 Figure 2.20: Parking spaces around the church compound for parishioners.

Source: Chin, 2018 Figure 2.21: The church before renovation.

Source: Bicentennial Celebration 1811-2011, 1900, p.44 Figure 2.22: The church before renovation in the 1900s.

Source: Bicentennial Celebration 1811-2011, 1900, p.57 Figure 2.23: Comparison of the old and new.

Source: Bicentennial Celebration 1811-2011, 1950s, p.44/ Cheah, 2018 Figure 2.24: Renovation of altar and apse.

Source: Bicentennial Celebration 1811-2011, 2011, p.121 Figure 2.25: Renovation of altar and apse.

Source: Bicentennial Celebration 1811-2011, 2011, p.120 Figure 2.26: Stained glass at the apse.

Cheah, 2018 Figure 2.27: Wooden carving.

Source: Peh, 2018

LIST OF FIGURES/DIAGRAMS/TABLES

xix

Chapter 3: THE LIVING CHURCH FIGURES Figure 3.1: Perspective of back elevation of Church of the Immaculate Conception, Penang.

Source: Chin, 2018 Figure 3.2: Ongoing Friday mass session at 6.17p.m.

Source: Chin, 2018 Figure 3.3: Msgr. Michael Cheah reciting from a book on Palm Sunday.

Source: Khor, 2017 Figure 3.4: Palm branches are held by parishioners on Palm Sunday outside of the entrance of the church.

Source: Khor, 2017 Figure 3.5 Msgr. Michael washing feet of apostles on Holy Thursday.

Source: Khor, 2017 Figure 3.6: Event includes elderlies of different race and gender.

Source: Khor, 2017 Figure 3.7: Msgr. Michael lays prostate, prays in front of the altar on Good Friday.

Source: Khor, 2017 Figure 3.8: Crucifix is uncovered during the Good Friday Mass Service.

Source: Khor, 2017 Figure 3.9: Paschal candle is lit with flame, representing light of Christ coming into the world.

Source: Khor, 2017 Figure 3.10: Parishioners holds onto candle lights in the inside of Church of the Immaculate Conception.

Source: Khor, 2017 Figure 3.11: Christmas carol group practice during Christmas season.

Source: Khor, 2017 Figure 3.12: Vestments displayeed in Penang Diocesan Musuem.

Source: Looi, 2017 Figure 3.13: The committee of CLOW 2016 in Church of the Immaculate Conception, Penang.

Source: Grand Parish Dinner Souvenir Book, 2016, p.15

LIST OF FIGURES/DIAGRAMS/TABLES

xx

Chapter 3: THE LIVING CHURCH (cont’d) Figure 3.14: Parish choir of Church of the Immaculate Conception, Penang.

Source: Grand Parish Dinner Souvenir Book, 2016, p.16 Figure 3.15: The committee of Altar Servers of the church.

Source: Grand Parish Dinner Souvenir Book, 2016, p.15 Figure 3.16: Decoration for Chinese New Year in the interior of Church of the Immaculate Conception.

Source: Law, 2018 Figure 3.17: Pongol: Mass and Celebration by Father Marshall in 2010.

Source: Bicentennial Celebration 1811-2011, 2011, p.86 Figure 3.18: Kampung Serani settlements in 1980s.

Source: Bicentennial Celebration 1811-2011, 1983, p.54 Figure 3.19: Sekolah Convent Infant Jesus in Pulau Tikus back in the 1920s.

Source: Langdon, 1920s Figure 3.20: Sisters of Infant Jesus with students of Infant Jesus schools.

Source: Tseng, 1980s Figure 3.21: Choir Membrs in front of Parish House in the 1970s.

Source: Bicentennial Celebration 1811-2011, 1970s , p. 60 Figure 3.22: Parishioners filled up the church on Holy Thursday after renovation of church.

Source: Bicentennial Celebration 1811-2011, 2011, p. 128 Figure 3.23: Parishioners first mass in the renovated church on Holy Thursday.

Source: Bicentennial Celebration 1811-2011, 2011, p. 128 Figure 3.24: New Parish Centre construction progress during July - August of 2016.

Source: Grand Parish Dinner Souvenir Book, 2016, p.16 Figure 3.25: New Parish Centre of Church of the Immaculate Conception, Penang.

Source: Cheah, 2018 Figure 3.26: Sunday School Catechetic classrooms in the old Parish House.

Source: Bicentennial Celebration 1811-2011, 1950s , p. 78 Figure 3.27: New Parish Centre equipped with classrooms, meeting rooms, dormitories for parishioners.

Source: Cheah, 2018

LIST OF FIGURES/DIAGRAMS/TABLES

xxi

Chapter 3: THE LIVING CHURCH (cont’d) Figure 3.28: Exterior before repainting of exterior wall in 2005.

Source: Tye, 2005 Figure 3.29: The grey exterior walls of Church of the Immaculate Conception, Penang today.

Source: Chin, 2018 Figure 3.30: Old location of Our Lady of Fatima Shrine in front of old Parish House.

Source: Bicentennial Celebration 1811-2011, 2011, p. 81 Figure 3.31: Current Our Lady of Fatima Shrine in front of the parish office today.

Source: Peh, 2018 Figure 3.32: Old small museum was in the current parish office in Church of the Immaculate Conception, Penang.

Source: Tye, 2005 Figure 3.33: Mr. Richard explaining the history of churches in Penang in the Penang Diocesan Museum.

Source: Cheah, 2018

TABLE Table 3.1: Table shows the meaning of the different colour vestments.

Source: Chin, 2018

LIST OF FIGURES/DIAGRAMS/TABLES

xxii

Chapter 4: ARCHITECTURAL DEVELOPMENT FIGURES Figure 4.1: A Methodist church: Wesley Methodist Church, Penang built in 1819.

Source: Tye, 2005 Figure 4.2: An Anglican church: St. George’s Church, Penang built in 1818.

Source: Wong, 2016 Figure 4.3: Church of Assumptions.

Sources: Pinoy Churches, 2011 Figure 4.4: Church of the Immaculate Conception.

Sources: Cheah, 2018 Figure 4.5: Church of St. Francis Xavier.

Sources: HungryBags, 2015 Figure 4.6: Church of the Holy Name of Jesus.

Sources: Balik Pulau info, 2016 Figure 4.7: Our Lady of Sorrows Church.

Sources: Tripadvisor, 2017 Figure 4.8: Cathedral of the Holy Spirit.

Sources: Tan, 2005 Figure 4.9: Church of the Risen Christ.

Sources: Tye, 2011 Figure 4.10: Church of St. John Britto.

Sources: Lai, 2013 Figure 4.11: Church of Divine Mercy.

Sources: Phun, 2010 Figure 4.12: Portuguese style brick Church of the Immaculate Conception in 1835.

Sources: Grand Parish Dinner Souvenir Book, p. 9, 2016

LIST OF FIGURES/DIAGRAMS/TABLES

xxiii

Chapter 4: ARCHITECTURAL DEVELOPMENT (cont’d) Figure 4.13: The French gothic church as it is now.

Sources: Wong, 2018 Figure 4.14: Rounded facade as an influence from the Portuguese Eurasians community.

Source: Grand Parish Dinner Souvenir Book, 2016 Figure 4.15: Christ Church, Malacca with rounded facade.

Source: Steffia, 2017 Figure 4.16: Perspective of the church as it is now.

Source: Lin, 2018 Figure 4.17: Double volume height with light streaming through colourful stained glass, creates dramatic interior for worshipping.

Source: Cheah, 2018 Figure 4.18: Arched doorway at the entrance as a suggestion of height and verticality.

Source: Cheah, 2018 Figure 4.19: Extended bell tower with height 24 meter since 1970.

Source: Cheah, 2018 Figure 4.20: Double volume height and vaulted ceilings.

Source: Cheah, 2018 Figure 4.21: Interior side elevation showing many large openings to allow light in.

Source: Cheah, 2018 Figure 4.22: Light coming in from the clerestory windows.

Source: Lin, 2018 Figure 4.23: Glowing stained glass lancet window bringing light and colour together.

Source: Peh, 2018

LIST OF FIGURES/DIAGRAMS/TABLES

xxiv

Chapter 5: BUILDING ANALYSIS FIGURES Figure 5.1: Repeated quatrefoil pattern on doors and windows.

Source: Law, 2018 Figure 5.2: Repeated quatrefoil pattern on altar.

Source: Peh, 2018 Figure 5.3: The narthex of the church which functions as the entrance porch.

Source: Cheah, 2018 Figure 5.4: Holy water font on the inner walls of the entrance door.

Source: Lim, 2018 Figure 5.5 Gothic elements decorate the narthex.

Source: Cheah, 2018 Figure 5.6: View of nave from entrance door.

Source: Cheah, 2018 Figure 5.7: Choir seats equipped with sound equipments allocated for the church choir.

Source: Cheah, 2018 Figure 5.8: East transept with a cry room partitioned with glass on the right.

Source: Cheah, 2018 Figure 5.9: Altar furniture on the sanctuary.

Source: Lim, 2018 Figure 5.10: Interior of sacristy with a sacristy credens and sink.

Source: Cheah, 2018 Figure 5.11: Sound equipment in the east PA room.

Source: Law, 2018 Figure 5.12: Computer and sound mixer in the west PA room.

Source: Law, 2018 Figure 5.13: Interior of prop room Source: Law, 2018

LIST OF FIGURES/DIAGRAMS/TABLES

xxv

Chapter 5: BUILDING ANALYSIS (cont’d) Figure 5.14: East store room at the nave.

Source: Law, 2018 Figure 5.15: Interior of store room at stairs.

Source: Law, 2018 Figure 5.16: Interior of parish office.

Source: Law, 2018 Figure 5.17: Interior of CLOW room.

Source: Law, 2018 Figure 5.18: View of belfry interior from second floor.

Source: Law, 2018 Figure 5.19: Shrine area dedicated to Mother Mary at the exterior of the church.

Source: Cheah, 2018 Figure 5.20: Windows and clerestory windows illuminate the nave area.

Source: Cheah, 2018 Figure 5.21: Overhang arch on windows and doors.

Source: Peh, 2018 Figure 5.22: Tinted windows.

Source: Peh, 2018 Figure 5.23: Vegetation on south-west facade.

Source: Lim, 2018

LIST OF FIGURES/DIAGRAMS/TABLES

xxvi

Chapter 5: BUILDING ANALYSIS (cont’d) DIAGRAMS Diagram 5.1: Floor plan of a typical cathedral.

Source: Lim, 2018 Diagram 5.2: Floor plan of the Church of the Immaculate Conception.

Source: Lim, 2018 Diagram 5.3: Geometry of floor plan.

Source: Lim, 2018 Diagram 5.4: 3-dimensional form composed of cuboids and triangular prisms.

Source: Lim, 2018 Diagram 5.5 Clustered spatial organization with an axial condition is used in the church.

Source: Lim, 2018 Diagram 5.6: Circulation in use of the church.

Source: Lim, 2018 Diagram 5.7: Public and private/semi-private spaces.

Source: Lim, 2018 Diagram 5.8: Balance and symmetry in floor plan.

Source: Lim, 2018 Diagram 5.9: Balance and symmetry in front elevation.

Source: Lim, 2018 Diagram 5.10: Pinnacles, columns and pointed arches repeated throughout the facade.

Source: Lim, 2018 Diagram 5.11: Axonometric of spaces of the Church of the Immaculate Conception.

Source: Lim, 2018 Diagram 5.12: Narthex highlighted on floor plan.

Source: Lim, 2018 Diagram 5.13: Nave highlighted on floor plan.

Source: Lim, 2018 Diagram 5.14: Choir space highlighted on mezzanine floor plan.

Source: Lim, 2018 LIST OF FIGURES/DIAGRAMS/TABLES

xxvii

Chapter 5: BUILDING ANALYSIS (cont’d) Diagram 5.15:

Diagram 5.16:

Diagram 5.17:

Diagram 5.18:

Diagram 5.19:

Diagram 5.20:

Diagram 5.21:

Diagram 5.22:

Diagram 5.23:

Diagram 5.24:

Diagram 5.25:

Diagram 5.26:

Diagram 5.27:

Diagram 5.28:

Diagram 5.29:

Transept highlighted on floor plan.

Source: Lim, 2018 Sanctuary highlighted on floor plan.

Source: Lim, 2018 Sacristy highlighted on floor plan.

Source: Lim, 2018 PA room highlighted on floor plan.

Source: Lim, 2018 Prop room highlighted on floor plan.

Source: Lim, 2018 Store room highlighted on floor plan.

Source: Lim, 2018 Parish office and priest office highlighted on floor plan.

Source: Lim, 2018 CLOW room highlighted on floor plan.

Source: Lim, 2018 Belfry highlighted on mezzanine floor plan.

Source: Lim, 2018 Shrine highlighted on floor plan.

Source: Lim, 2018 Orientation and sun path of Church of the Immaculate Conception.

Source: Lim, 2018 Section A-A’ showing natural lighting.

Source: Lim, 2018 Wind rose diagram.

Source: Lim, 2018 Section A-A’ showing wind path of cross ventilation from the west end.

Source: Lim, 2018 Vegetation on church compound.

Source: Lim, 2018 LIST OF FIGURES/DIAGRAMS/TABLES

xxviii

Chapter 6: ARCHITECTURAL ELEMENTS AND COMPONENTS Figure 6.1: Ambo front view.

Source: Peh, 2018 Figure 6.2: Ambo perspective.

Source: Peh, 2018 Figure 6.3: Altar.

Source: Peh, 2018 Figure 6.4: Tabernacle.

Source: Peh, 2018 Figure 6.5: Sanctuary Lamp.

Source: Peh, 2018 Figure 6.6: Processional Cross.

Source: Peh, 2018 Figure 6.7: Candlesticks & Crucifix.

Source: Peh, 2018 Figure 6.8: Paschal Candle.

Source: Peh, 2018 Figure 6.9: Church bell.

Source: Peh, 2018 Figure 6.10: Reliquary.

Source: Peh, 2018

Figure 6.11: Presider Chair.

Source: Peh, 2018 Figure 6.12: Prie-dieux & Kneeler.

Source: Peh, 2018 Figure 6.13: Presider Chair.

Source: Peh, 2018

LIST OF FIGURES/DIAGRAMS/TABLES

xxix

Chapter 6: ARCHITECTURAL ELEMENTS AND COMPONENTS (cont’d)

Figure 6.14: The Way of the Cross located on the walls of the nave.

Source: Peh, 2018 Figure 6.15: The Way of the Cross.

Source: Peh, 2018 Figure 6.16: Statue of Blessed Virgin Mary.

Source: Cheah, 2018 Figure 6.17: Statue of Immaculate Conception.

Source: Cheah, 2018 Figure 6.18: Sacred Heart of Jesus.

Source: Peh, 2018 Figure 6.19: Saint Joseph carrying baby Jesus.

Source: Peh, 2018 Figure 6.20: Saint Therese of Lisieux.

Source: Peh, 2018 Figure 6.21: Saint Anthony carrying baby Jesus.

Source: Peh, 2018 Figure 6.22: Saint Chastan.

Source: Peh,2018 Figure 6.23: Immaculate Conception.

Source: Peh, 2018 Figure 6.24: Blessed Virgin Mary.

Source: Peh, 2018 Figure 6.25: Our Lady of Fatima.

Source: Peh, 2018 Figure 6.26: Mosaic Artwork of Saint Chastan.

Source: Peh, 2018 Figure 6.27: Mosaic Artwork of Saint Chastan above the main entrance.

Source: Cheah, 2018

LIST OF FIGURES/DIAGRAMS/TABLES

xxx

Chapter 6: ARCHITECTURAL ELEMENTS AND COMPONENTS (cont’d)

Figure 6.28: Pink rose Hail Mary symbol.

Source: Peh, 2018 Figure 6.29: Blue Ave Maria symbol.

Source: Peh, 2018 Figure 6.30: Simple white Hail Mary symbol.

Source: Peh,2018 Figure 6.31: Celtic cross on columns Source: Peh, 2018 Figure 6.32 : Celtic cross on roof Source: Peh, 2018 Figure 6.33: Pointed arch.

Source: Cheah, 2018 Figure 6.34: Pointed arches framing portals.

Source: Peh, 2018 Figure 6.35: Archivolt at the entrance of the church.

Source: Cheah, 2018 Figure 6.36: Archivolt.

Source: Cheah, 2018 Figure 6.39: Colonnade.

Source: Peh, 2018 Figure 6.37: Colonette.

Source: Peh, 2018 Figure 6.38: Colonette supporting all openings.

Source: Peh, 2018 Figure 6.40: Colonnade at the narthex of the church.

Source: Chin, 2018 Figure 6.41: Compound pier at the narthex of the church.

Source: Law, 2018 Figure 6.42: Compound Pier at church entrance.

(Cheah, 2018)

LIST OF FIGURES/DIAGRAMS/TABLES

xxxi

Chapter 6: ARCHITECTURAL ELEMENTS AND COMPONENTS (cont’d)

Figure 6.43: Column impost.

(Peh, 2018) Figure 6.44: Column socle.

(Peh, 2018) Figure 6.45: Gable roof side view.

(Cheah, 2018) Figure 6.46: Gable roof bird’s-eye view.

(Cheah, 2018) Figure 6.47: Roof gable front view.

(Cheah, 2018) Figure 6.48: Gable perspective.

(Cheah, 2018) Figure 6.49: Pinnacle.

(Cheah, 2018) Figure 6.50: Pinnacle perspective.

(Cheah, 2018) Figure 6.51: Ribed vault at the transept of the church.

(Cheah, 2018) Figure 6.52: Rib vault as viewed from the nave.

(Cheah, 2018) Figure 6.53: Quatrefoil.

(Peh, 2018) Figure 6.54: Quatrefoil present on portals and openings.

(Peh, 2018) Figure 6.55: Lancet Window.

Figure 6.56:

(Peh, 2018) Stained glasses on the sanctuary.

(Peh, 2018) LIST OF FIGURES/DIAGRAMS/TABLES

xxxii

Chapter 6: ARCHITECTURAL ELEMENTS AND COMPONENTS (cont’d)

Figure 6.57: Stained glass found at transept of church.

(Peh, 2018) Figure 6.58: Stained glass of Saint Peter.

(Peh, 2018) Figure 6.59: Stained glass of Saint Francis Xavier.

(Peh, 2018) Figure 6.60: Stained glass of Blessed Virgin Mary.

(Peh, 2018) Figure 6.61: Stained glass of Saint John the Baptist.

(Peh, 2018) Figure 6.62: Stained glass of Saint Paul.

(Peh, 2018) Figure 6.66: Stained glass depicting the Sacred Heart of Jesus with angels.

(Peh, 2018) Figure 6.67: Stained glass illustrating Saint Joseph carrying baby Jesus with guardian angels.

(Peh, 2018) Figure 6.68: Church balustrade.

(Peh, 2018) Figure 6.69 : Balustrade fencing on the mezanine level.

Cheah, 2018)

LIST OF FIGURES/DIAGRAMS/TABLES

xxxiii

Chapter 6: ARCHITECTURAL ELEMENTS AND COMPONENTS (cont’d) DIAGRAMS Diagram 6.1: Location of (Peh, 2018) Diagram 6.2: Location of (Peh, 2018) Diagram 6.3: Location of Peh, 2018) Diagram 6.4: Location of (Peh, 2018) Diagram 6.5: Location of (Peh, 2018) Diagram 6.6: Location of (Peh, 2018) Diagram 6.7: Location of (Peh, 2018) Diagram 6.8: Location of (Peh, 2018) Diagram 6.9: Location of (Peh, 2018) Diagram 6.10: Location of (Peh, 2018) Diagram 6.11: Location of (Peh, 2018) Diagram 6.12: Location of (Peh, 2018) Diagram 6.13: Location of (Peh, 2018) Diagram 6.14: Location of (Peh, 2018)

Church elements.

Ambo.

Altar.

Tabernacle.

Sanctuary Lamp.

Processional Cross Candlestick.

Paschal Candle. church bell on mezzanine floor plan.

Reliquary.

Presider Chair.

The Way of the Cross highighted on ground floor level.

The Way of the Cross.highighted on ground floor level.

Statues in church.

LIST OF FIGURES/DIAGRAMS/TABLES

xxxiv

Chapter 6: ARCHITECTURAL ELEMENTS AND COMPONENTS (cont’d) DIAGRAMS Diagram 6.15: Location of Lancet Window.

(Peh, 2018) Diagram 6.16: Location of Stained Glass.

(Peh, 2018)

LIST OF FIGURES/DIAGRAMS/TABLES

xxxv

Chapter 7: BUILDING MATERIALS AND CONSTRUCTION FIGURES Figure 7.1: Exterior perspective of the Church of the Immaculate Conception.

Source: Wong, 2018 Figure 7.2: Interior perspective of the Church of the Immaculate Conception.

Source: Wong, 2018 Figure 7.3: Collage of building materials used in the church.

Source: Wong, 2018 Figure 7.4: The walls of the Church of the Immaculate Conception.

Source: Lim, 2018 Figure 7.5 Hacked walls of the church during renovation.

Source: Bicentennial Celebration 1811-2011, 2011, p. 120 Figure 7.6: Clay brick tiles used at the interior of the church.

Source: Peh, 2018 Figure 7.7: Clay brick tiles used at the altar of the church.

Source: Peh, 2018 Figure 7.8: Use of terracotta tiles separate aisle from the seating area.

Source: Wong, 2018 Figure 7.9: Close-up of terracotta tiles.

Source: Peh, 2018 Figure 7.10: Close-up of tiles used at the altar.

Source: Peh, 2018 Figure 7.11: Concrete floor with tile pattern at the shrine.

Source: Wong, 2018 Figure 7.12: Close-up of the tile pattern on the concrete floor.

Source: Peh, 2018 Figure 7.13: Timber flooring of the bell tower.

Source: Peh, 2018

LIST OF FIGURES/DIAGRAMS/TABLES

xxxvi

Chapter 7: : BUILDING MATERIALS AND CONSTRUCTION (cont’d) Figure 7.14: Roof structure of the church which can be accessed through the bell tower.

Source: Wong, 2018 Figure 7.15: Steel joists connected to the plywood layer of the roof.

Source: Wong, 2018 Figure 7.16: Exterior view of the roof from the top of the bell tower.

Source: Cheah, 2018 Figure 7.17: Close-up of the asphalt shingles.

Source: Wong, 2018 Figure 7.18: Timber roof joists of the narthex roof.

Source: Wong, 2018 Figure 7.19: Brick columns are attached with pinnacles.

Source: Cheah, 2018 Figure 7.20: Concrete columns used at the interior of the church.

Source: Cheah, 2018 Figure 7.21: Exterior facade of a typical door of the church.

Source: Wong, 2018 Figure 7.22: Both sets of doors located at one frame with holy water font.

Source: Cheah, 2018 Figure 7.23: Metal mesh doors used at the mezzanine.

Source: Peh, 2018 Figure 7.24: Timber panel door with aluminium frame at the entrance to bell tower.

Source: Peh, 2018 Figure 7.25: Reflective surface of the tinted glass.

Source: Peh, 2018 Figure 7.26: Windows on ground floor.

Source: Cheah, 2018 Figure 7.27: Clerestory windows.

Source: Jong, 2018

LIST OF FIGURES/DIAGRAMS/TABLES

xxxvii

Chapter 7: BUILDING MATERIALS AND CONSTRUCTION (cont’d) Figure 7.28: Frosted glass used at the top part of the clerestory windows.

Source: Wong, 2018 Figure 7.29: Curved ceiling of the church.

Source: Cheah, 2018 Figure 7.30: Timber joists of the ceiling structure.

Source: Cheah, 2018 Figure 7.31: Concrete staircase leading to the mezzanine floor.

Source: Lim, 2018 Figure 7.32: Ramp installed at one of the entrances.

Source: Peh, 2018 Figure 7.33: Fire ladder to allow access in the bell tower.

Source: Peh, 2018 Figure 7.34: Pointed arches at the main entrance of the church.

Source: Jong, 2018 Figure 7.35: Pinnacles with a simplified design.

Source: Cheah, 2018 Figure 7.36: Pink rose Hail Mary ornament made of plaster attached to a few columns of the church.

Source: Wong, 2018 Figure 7.37: Stained glass windows above the altar.

Source: Peh, 2018 Figure 7.38: Altar furnitures.

Source: Peh, 2018 Figure 7.39: Centre bell.

Source: Wong, 2018 Figure 7.40: Timber halving joints of the bell structure.

Source: Wong, 2018 Figure 7.41: Defect found on a non-structural column.

Source: Wong, 2018

LIST OF FIGURES/DIAGRAMS/TABLES

xxxviii

Chapter 7: BUILDING MATERIALS AND CONSTRUCTION (cont’d) DIAGRAMS Diagram 7.1: Location of materials annotated on exploded axonometric.

Source: Wong, 2018 Diagram 7.2: Material descriptions annotated on section.

Source: Wong, 2018 Diagram 7.3: Detail of the walls of the church.

Source: Wong, 2018 Diagram 7.4: Construction details of the gable roof of the church.

Source: Law, 2018 Diagram 7.5 Typical construction detail of a door in the church.

Source: Lim, 2018 Diagram 7.6: Typical construction details of a window in the church.

Source: Lim, 2018 Diagram 7.7: T-shaped concrete staircase detail.

Source: Wong, 2018 Diagram 7.8: Nomenclature of a pointed arch.

Source: Wong, 2018

LIST OF FIGURES/DIAGRAMS/TABLES

xxxix

Chapter 8: CONCLUSION FIGURES Figure 8.1: Windows of Church of the Immaculate Conception, Penang.

Source: Chin, 2018 Figure 8.2: Perspective view of Church of Assumption, Penang.

Source: Chin, 2018 Figure 8.3: Perspective view of Church of the Immaculate Conception, Penang.

Source: Chin, 2018 Figure 8.4: Front elevation view with two bell towers of Church of Assumption, Penang.

Source: Cheah, 2018 Figure 8.5 Front elevation view with single bell tower of Church of the Immaculate Conception, Penang.

Source: Cheah, 2018 Figure 8.6: St George’s Church near the Church of Assumpution.

Source: FanLim, 2012 Figure 8.7: Belisa Court beside Church of the Immaculate Conception.

Source: Cheah, 2018 Figure 8.8: Interior space of Church of Assumption, Penang.

Source: Cheah, 2018 Figure 8.9: Interior space of Church of the Immaculate Conception, Penang.

Source: Chin, 2018 Figure 8.10: Stained Glass of Church of Assumption, Penang.

Source: Peh, 2018 Figure 8.11: Stained Glass of Church of the Immaculate Conception, Penang.

Source: Peh, 2018 Figure 8.12: World War II Memorial of Church of Assumption, Penang.

Source: Chin, 2018 Figure 8.13: St. Chastan monument Church of the Immaculate Conception, Penang.

Source: Chin, 2018 Figure 8.14: Full Front elevation of Church of the Immaculate Conception, Penang.

Source: Cheah, 2018 Figure 8.15: Perspective showing pinnacles and cross of Church of the Immaculate Conception, Penang.

Source: Chin, 2018

LIST OF FIGURES/DIAGRAMS/TABLES

xxxx

INTRODUCTION Aim & Objectives Learning Outcome Significance of Research Approach of Project Measuring Instrument and Technique Documentation Method Task Distribution Limitiation of Measurements/Research & Solutions

AIM & OBJECTIVES This project aims to develop an understanding and appreciation of the architectural typology of churches in Penang, more specifically pertaining to the historical evolution and architectural development of Church of the Immaculate Conception, by the means of producing a set of measured drawings with model and historical documentation.

The understanding of the context of the era it was built and the original purpose of the structure, coupled with an in depth study of its technical and architectural details, as well as its cultural attributes are expected to aid in the preservation effort of heritage buildings in Malaysia.

On the flipside, students will get to explore different measuring techniques and research approaches, and in this process overcome the limitations and challenges faced. The process of measuring and documenting will also provide first-hand experience for students in terms of working on a large scale project in a team, an experience which will prove useful for professional practice in the future.

INTRODUCTION

2

LEARNING OUTCOME Through the completion of this project, students are expected to be able to identify and classify architectural historic structure, recognize and recall architectural historic structure documentation method, and describe architectural cultural heritage through the production of high quality measured drawings and research publications.

Students will also gain knowledge and understanding on ways to execute fieldwork and hands-on measurements on site before translating the measured data into scaled drawings.

On the other hand, research done to produce a report comprising of both visual and literary components will enable students to explain the building constructions, architectural details and elements.

INTRODUCTION

3

SIGNIFICANCE OF RESEARCH The implementation of this module is to spark a sense of appreciation of the heritage and diversity present in Malaysian architecture, which represent the rich history and culture in Malaysia through application of architectural historic documentation.

Being one of the oldest religious building in Penang island, the Church of the Immaculate Conception plays a significant role as a reminder of the past. During the process of documentation, we are to uncover the past history of the site, which will tell us more about the relationship between the island and France, which more or less contributed to the French Gothic design. Not to forget the influences from Western colonizers which also affected the growth and design of the church. From this study, we are to investigate to what extent our country benefits from Western colonization, in terms of exchanging of knowledge, culture and technology, as a result of positive interaction.

In addition, through research and on-site observations, we are to gain understanding on conservation and preservation of heritage buildings. In the case of the Church of the Immaculate Conception itself: how the church, as a third class heritage building, compromise between retaining its original look and necessary renovation works to suit the modern days? To answer this question, we have to trace back to: is the church still functioning, or is it now just a monument frozen in time? These questions will be answered as we slowly discuss and investigate the relationship between the approach in conservation and preservation efforts, and the direction which the church is going to take in the future.

INTRODUCTION

4

APPROACH OF PROJECT i. Measuring and Drawing Prior to site visit A rough template is discussed before the site visit to encourage clear understanding of drawings and to minimise errors while measuring. This includes introducing colour coding when mesuring to indicate different items such as annotation, dimension and linework. A class exercise is conducted before the site visit to introduce the use of the measuring tools and to lessen the chance of miscommunication by strengthening the group’s teamwork.

During site visit Measuring works are done during the site visit with arrangement of subgroups to produce detailed measurements of each task given each day. Group members are to measure every part of the church which includes the floor plan, elevations, doors and windows, roof structure, site boundary, and any other elements or components of the church.

Figure 0.1: Measuring works conducted at the bell tower using a measuring tape. (Cheah, 2018)

Measuring works are done by sketching a rough drawing of the element and annotating the measured dimensions onto the paper.

Each subgroups are allocated 3 to 4 people for the ease of job distribution.

Figure 0.2: Sketching a column element during measuring works.

(Cheah, 2018)

INTRODUCTION

5

i. Measuring and Drawing (cont’d) Post site visit Measurements taken are then transferred into a template alongside the actual photo and indication of the element on a rough floor plan for easier referencing. Drawings are then produced on Autodesk AutoCAD and Revit for digital drafting.

Figure 0.3: Measuring works of the exterior of the church using a laser measuring tool. (Cheah, 2018)

Figure 0.4: Group members measuring the interior.

(Cheah, 2018)

INTRODUCTION

6

ii. Research and Literature Prior to site visit The group researched and understood the church’s background for the first class activity as it is important to be aware of its historical, cultural and linguistic background prior to visiting the church.

A report team of 10 were then introduced to work on the report.

Interview questions were prepared that are directed to many different individuals who could help our research based on historical background and architectural details. In preparing to understand the church beforehand, research materials are obtained from different sources that are pragmatic and reliable.

Figure 0.5: Discussion of research and planning was done before the site visit. (Law, 2018)

During site visit Alongside the measurement works that needs to be done, the report team spared time out to arrange for an interview session with the priest of the church, Father Michael Cheah. Interview sessions are recorded for future references and transcribing.

Photographers Alexander Jose-Cheah and Peh Ellyn are tasked to take photographs for illustrations and photographic evidence of the church. The well documented photographs are also used to produce the photobook.

Figure 0.6: Research is documented in detail on paper. (Law, 2018)

INTRODUCTION

7

ii. Research and Literature (cont’d) Post site visit The report team started with job distribution according to a timeline produced. Contents are researched using online resources, books and journals. Software such as Adobe Photoshop and InDesign are used for compilation of the whole report. The compilation of the formal report is the group’s effort to deliver a report with clear documentation and information of the project research.

Figure 0.7: Tutorial session with our tutor Mr Nazmi on report progress.

(Law, 2018)

Figure 0.8: Group museum visit to the Penang Diocesan Museum for further research content. (Anuar, 2018)

INTRODUCTION

8

iii. Model making Prior site visit Modelling team are teamed up to produce a final scaled model of 1:50. They calculated the estimated cost for the materials that are needed for the production of the full scaled model. Planning of the model-making process is conducted before the site visit to have a rough idea of the model’s outcome and progress.

During site visit Aside from measuring the church, modelling team are also required to understand the in and outs of the church by observing each space’s details and arrangement.

Figure 0.9: Autodesk AutoCAD drawings are produced to be ready for laser-cutting. (Chin, 2018)

Post site visit Stage 1 Booking of the laser cutting machine at Taylor’s University workshop was made right after the site visit. The members of the team started off with arranging drawings into Autodesk AutoCAD .dwg files to be laser cut. It is crucial to get the drawings to be accurate in order to have a perfectly cut model.

Materials like balsa wood, glue and perspex are acquired as soon as the rough quantity is calculated by the members.

The casing for the final model is also pre-ordered at the beginning stage of the model-making. The case is made out of perspex and is transparent in colour.

Figure 0.10: Members checking on production and quality of laser cutting in front of the machine. (Chin, 2018)

INTRODUCTION

9

iii. Model making (cont’d) Stage 2 The drawings that are produced are then engraved or cut on the modelling materials using the laser cutting machine as seen in Figure 0.10. Errors can occur during the process of laser cutting. Therefore, precautions should be taken in the workshop.

Stage 3 Once the balsa wood is laser cut, the pieces are to be handled carefully as it is very fragile. Each pieces are assembled with total concentration into a whole to avoid breakage or errors. The assembled pieces are ensured to have consistency and accuracy of craftmanship.

Figure 0.11: Model making process to assemble small pieces into a whole.

(Chin, 2018)

Stage 4 The assembled small pieces are then glued together to make up a whole. The final model is then put in place at the end following the actual arrangement of the Church of the Immaculate Conception.

Figure 0.12: Small benches of scale 1:50 is made with consistency and accuracy. (Chin, 2018)

INTRODUCTION

10

MEASURING INSTRUMENT AND TECHNIQUE There are a few measuring instruments that are used during the site visit to ease measuring works.

1. Laser measuring tool Bosch GLM 100 Digital Laser Measuring Device The laser measuring tool helps in certain situation to obtain measurements that could not be acquired easily by normal measuring methods. The tool is mostly used during site visit to measure ceiling heights and elements that are of unreachable height.

This measuring tool can measure up to a maximum of 80 metres. It is also easy to handle, lightweight and has high precision.

2. Pocket measuring tape Measuring tapes of 5 to 7.5 metres is used as the primary measuring tool during this activity. Measuring tape can be used and brought around easily. This tool gives relatively accurate measurements in centimetres.Â

Figure 0.13: Laser Measuring Tool. Figure 0.14: Pocket 7.5 metres (Cheah, 2018) measuring tape. (Cheah, 2018)

3. Aluminium ladder The ladder that is used during site visit is a height ladder. It helps to reach higher heights to measure inaccessible measurements. The ladder also helps photographers to take flat elevation photographs for documentation purposes.

4. Butter paper and other paper materials Butter papers and A4 materials are used to record down the measurements through sketches and annotations on paper.

Figure 0.15: Aluminium ladder. Figure (Law, 2018)

0.16: Paper materials.

(Cheah, 2018)

INTRODUCTION

11

5. Rope Rope is a flexible and bendable measuring tool to measure corners and details. It is also used to calculate the height of the bell tower.

This is done by climbing to the top of the bell tower, followed by dropping the rope down to the ground floor to measure the height of the facade of the building. The rope is marked with a marker pen to acquire the measurement needed.

6. Smartphone as recording device Recordings during interview sessions or briefings are recorded using smartphones for convenience purpose.

These recordings are useful to transcribe the interviews and as evidence or for reference. Recordings are recorded fully until the end of the interview session. The interviewers will note down important points during the interview in case of technical difficulties or problems.

Figure 0.17: Rope to measure height of bell tower. (Cheah, 2018)

Figure 0.18: Smartphone as a recording device. (Peh, 2018)

7. Camera and tripod Digital single lens reflex DSLR camera is used to photograph the church. In order to obtain flat and straight images of the church, a tripod is used to balance the camera for a correct angle during photographing.

Figure 0.19: DSLR Camera.

(Cheah, 2018)

Figure 0.20: Tripod for Camera.

(Peh, 2018)

INTRODUCTION

12

DOCUMENTATION METHOD Things to document: Annotated diagrams Annotated diagrams should be recorded with clear indications for better understanding. Recording data verbally and diagrammatically requires only a pen and a paper.

Drawings or sketches Sketches are produced during measurement works with freehand sketching of lines and annotated with dimensions. Different colour of pens are also used to differentiate the lines that are drawn on papers. The interplay of different line weights are distinguished to communicate depth, proximity and importance.

Figure 0.21: Drawings and sketches are produced during measurement works. (Chen, 2018)

Photographs Photos are documented for visual references and representation without encountering the actual object. They are easy to file and also used for further analysis and as illustrations.

Interview and briefing Interview is conducted during sessions arranged by the interviewee a few days day ahead. Interviews are carried out in question and answer format based on the prepared interview questions.

Figure 0.22: Interview session with Msgr. Michael Cheah. (Anuar, 2018)

INTRODUCTION

13

Drafting Digital drawings are produced on Autodesk Revit and AutoCAD for measured drawings. The produced drawings include 2-dimensional and 3-dimensional drawings. Documented and scaled drawings are then printed out on A1 papers and are also part of the formal report.

Online research Online source is considered the primary source for researching of contents. The research process includes finding documentation that are accurately cited, and analysis of the church in order to come up with contents that are well explained and described.

Figure 0.23: Drafting is under progress using Autodesk Revit and AutoCAD 2018. (Law, 2018)

Book research Books and journals are borrowed from the Taylor’s University Library in order to understand the architectural analysis of the church.

Suitable contents are cited to be added into the report. Books that are published by the church were obtained during the site visit as well.

Figure 0.24: Online researching in progress. (Wong, 2018)

INTRODUCTION

14

Literature Review Grand Parish Dinner Souvenir Book 2016 This book is published as a souvenir book for the Grand Parish Dinner to express gratitude to the parishioners who offered donation for the new Parish Centre.

This book contains the committees involved in the church and construction progress of the new Parish Centre.

Church of the Immaculate Conception Bicentennial Celebration 1811-2011 This book is published to celebrate the 200th years of establishment of the parish, with the theme: “Faithfulness -200 years and beyond�. This book describes the history of the church since its establishment, including priests who served the church, activities and events of the church of recent years.

Figure 0.25: Grand Parish Dinner Souvenir Book 2016.

(Prabagaran, 2018)

Figure 0.26: Bicentennial Celebration 1811-2011. (Peh, 2018)

INTRODUCTION

15

TASK DISTRIBUTION 23 - 24 January 2018 On-site Measuring Works Group Measured Area A

B

C

D

E

F

G

Members

ALTAR DETAILS

ERNA LOOI TENG YAN LIN SHAN EN NEO ON E DETAILS OF DOORS AND WINDOWS CHARLOTTE CHIN YA-LE CHEN QINH YAO CHEONG YEN SIN OUTLINES OF EXTERIOR (LEFT) PAUL WONG SZE LING KELVIN SHIM KAH VUN OW CHEN LUN DAVINA A/P PRABAGARAN INTERIOR GROUND FLOOR, STAIRS, RAILING, OLIVIA JONG JING PLATFORM, STATUES, STAINED GLASS, TRANSEPT LEE FEI SYEN LEE JUN YEN PLAN OF GROUND FLOOR, CHUNG CHYI CHOON INTERIOR FROM STAIRS TO WALLS ANG ZHEN XIANG LOCK TIAN JIUN OUTLINES OF EXTERIOR (RIGHT) ARRON GOH SWEE TIAN BELL TOWER TING XIAO YAO KELVIN DOUGLAS A/L VASUNATHAN JUERGEN CHRISTIAN MARTIN OUTLINE AND SETTING OUT RUDY IRAWAN VEGETATION FOO-MING WEI, FABIEN KHOO CHEE KEAT Table 0.1: Table shows the group in charge of each particular area during site visit measurement. (Law, 2018)

INTRODUCTION

16

25 - 26 January 2018 On-site Measuring Works Group Measured Area A

ACTIVITY ROOM INTERIOR CEILING PLAN

B

DETAILS OF DOORS AND WINDOWS

C

GAZEBO

D

DRAINAGE FLOOR TILE PLAN

E

COLUMN TYPES INTERIOR CEILING PLAN

F

M&E CEILING PLAN

G

OUTLINE AND SETTING OUT VEGETATION COLUMN FRAMES

Members ERNA LOOI TENG YAN LIN SHAN EN NEO ON E CHARLOTTE CHIN YA-LE CHEN QINH YAO CHEONG YEN SIN PAUL WONG SZE LING KELVIN SHIM KAH VUN OW CHEN LUN DAVINA A/P PRABAGARAN OLIVIA JONG JING LEE FEI SYEN LEE JUN YEN CHUNG CHYI CHOON ANG ZHEN XIANG LOCK TIAN JIUN ARRON GOH SWEE TIAN TING XIAO YAO KELVIN DOUGLAS A/L VASUNATHAN JUERGEN CHRISTIAN MARTIN RUDY IRAWAN FOO-MING WEI, FABIEN KHOO CHEE KEAT

Table 0.2: Table shows the group in charge of each particular area during site visit measurement. (Law, 2018)

INTRODUCTION

17

23 - 26 January 2018 On-site Measuring Works Group

Task

Members

Admin Admin

SUPERVISE PROGRESS AND DRAWINGS SUPERVISE DRAWINGS DRAWING STATIONS

LAW ZHI CHANG JOY ANN LIM LIM PEIDI CHOW SU LING WONG TECK POH

Photographers

TAKE PHOTOGRAPHS OF: ELEVATIONS DETAILS PERSPECTIVES OF CHURCH

ALEXANDER JOSE-CHEAH PEH ELLYN

Table 0.3: Table shows the individual in charge of certain tasks during site visit measurement. (Law, 2018)

INTRODUCTION

18

Job Distribution Team Leader Team Members

Measured Drawings

Physical Model

Report

CHOW SU LING LAW ZHI CHANG ARRON GOH JOY ANN LIM EE HSIEN JUERGEN CHRISTIAN MARTIN KELVIN SHIM KAH VUN LEE FEI SYEN LIM PEIDI OLIVIA JONG JING PAUL WONG SZE LING RUDY IRAWAN TING XIAO YAO WONG TECK POH

ERNA LOOI TENG YAN

CHARLOTTE CHIN YA-LE

ANG ZHEN XIANG CHEN QINH YAO CHEONG YEN SIN CHUNG CHYI CHOON KHOO CHEE KEAT LOCK TIAN JIUN NEO ON E OW CHEN LUN

ALEXANDER JOSE-CHEAH DAVINA A/P PRABAGARAN FOO MING-WEI, FABIEN JOY ANN LIM EE HSIEN KELVIN DOUGLAS A/L VASUNATHAN LEE JUN YEN LIN SHAN EN PEH ELLYN WONG TECK POH

Table 0.4: Table shows the members of each particular team. (Law, 2018)

INTRODUCTION

19

LIMITATION OF MEASUREMENT/RESEARCH & SOLUTIONS Height Our concern on the site is the height of the building. With a bell tower that is 4-storeys high and a 2-storeys church with ground floor and mezzanine floor, some elements are difficult to obtain with the most accurate measurements. Height of the building makes it hard to reach even though there was a ladder available. Some elements cannot be reached even with the help of a ladder. The height of the building makes it dangerous to measure from the ground. Taking photographs from a great height on bell tower was also a challenge for photographers as seen in Figure 0.26.

Bell tower The tallest structure of the church is the 4-storeys high bell tower. This bell tower contains 6 bells that are stored between floors. The bell tower is only accessible using the fire ladder going up to the upper floor. It is difficult to take measurements as there is only limited space at each floor.

Figure 0.27: Photo being taken from a high height for documentation.

(Law, 2018)

Roof structure The roof structure can be seen and is accessible through the bell tower. Extra precautions are taken to carefully measure this part of the bell tower as it is pitch black in the attic without the help of a torchlight.

Figure 0.28: Bell tower to be climbed in order to get measurements.

(Law, 2018)

INTRODUCTION

20

Decorations/Statues Decorations and elements on the altar are the ultimate concern to everyone because it contains many historical antique items that are displayed since the 1800s and are priceless, one-of-a-kind antiques. There is also a sensor installed to prevent theft near the altar that needs to be turned off during measurement works. A careful distance from the items is kept when handling the items of the altar, and harsh movements are strongly discouraged.

Some statues are located at a unreachable height. Statues are treated with respect and care when measurement works are done.

Figure 0.29: Measuring candle from a distance. (Peh, 2018)

Masses/Prayers Measurement works can be obstructed during prayer or mass times. For example, parishioners who comes to pray at the outdoor shrine introduces a temporary halt to measurement works done at the area. Masses on Thursdays and Fridays allow us less time for measurement works. The group is given a timeframe pf 9a.m. to 5p.m to finish our work for the day. This trains us to use our time efficiently and distributing our workload to save precious time.

Figure 0.30: Mass on Friday, 26 January 2018, 6:16PM. (Chin, 2018)

INTRODUCTION

21

P ARTI

HISTO RICAL O VERVIEW

1.0 THE CONTEXT 1.1 1.2 1.3

History of Penang History of Pulau Tikus Site Context

1.0 THE CONTEXT

23

1.1.2 Etymology The origin of the name of the state Penang is from the modern Malay name ‘Pulau Pinang’ with the literal translation of ‘the island of the areca nut palm’.

The word ‘pinang’ refers to the betel or areca nut palm, a species of tropical palm trees grown widespread in Penang. It also holds a significant value in Malay culture as it is utillized in marriage ceremonies and religious rituals.

In the past, early Malays have referred to the island as ‘Pulau Ka-Satu’ which means ‘the first island’ as it was the largest island along the trading sea-route between Lingga and Kedah. ‘Koh Maak’ was another name given by the Siamese and the rulers of Kedah which also holds the meaning of the ’areca nut palm island’ (Boon, 2010).

Figure 1.13: Areca nut palm tree. (Sarangi, 2014)

During the expeditions of Admiral Zheng He of Ming China in the 15th century, he referred to Penang as ‘Bīnláng Yù’ while ‘Pulo Pinaom’ was another name used by a Portugese historian of the 16th century when annotating the map of the Malay Penisula (Zain, n.d.).

1.0 THE CONTEXT

24

1.2 HISTORY OF PULAU TIKUS 1.2.1 Introduction Pulau Tikus was first inhabited by the Eurasians, who were fleeing from persecution in Siam. Eurasian is a person of mixed Asian and European ancestry. After the 1810 Phya Tak massacre in Phuket, the Thai Eurasians, led by Father John Baptist Pasqual, fled to Penang Island via Kuala Kedah. It was the Eurasians who gave the place its name, Pulau Tikus. The Eurasians, who were mostly Catholics, arrived in 1811, following another group of Eurasians who had already settled within George Town in 1786. Upon arriving, they built Kampung Serani (Eurasian Village), centred around the church that they founded - the Church of the Immaculate Conception (Penang Tourism, 2013).

Figure 1.14: Map of Kampung Serani. (Grand Parish Dinner Souvenir Book, 2016)

The Burmese were also among the earliest settlers at Pulau Tikus. A Burmese village, Kampung Ava, was established in the early 19th century, as well as the Dhammikarama Burmese Temple, which was built in 1803. The Thais later built two more Buddhist temples at Pulau Tikus – Wat Chaiyamangkalaram and Wat Buppharam (Khoo, 2007).

Figure 1.15: A house in Kampung Serani, Pulau Tikus 1810-1984. (Bicentennial Celebration 1811-2011, 2011, pg. 54)

1.0 THE CONTEXT

25

1.2.1 Introduction (cont’d) In the late 1970's, however, the Kampung Serani land was to be sold to make way for development. Negotiations continued until 1984 and finally the land was sold then. This unmistakably marked the end of the historical existence of the Father Pasqual initiation of the Eurasian community living close by the church.

Today's Pulau Tikus, interspersed with upmarket condominiums has still retained quite a number of bungalows from the colonial era. It has been a deliberate and a strategic location for both residential and retail developments since it is situated just south of Gurney Drive. The heart of Pulau Tikus is formed by the intersection of Burmah Road and Cantonment Road.

Figure 1.16: The last of Kampung Serani. (Sim, 2012)

Figure 1.17: Pulau Tikus today. (Wikipedia, n.d.)

1.0 THE CONTEXT

26

1.2.2 Etymology The literal meaning of Pulau Tikus in the Malay language is ‘rat island’. Although it is considered quite a baffling name for one of the most opulent neighbourhoods in Penang, the name Pulau Tikus goes way back to the early 1800s.

As a prime member of the Church of the Immaculate Conception, Dr Anthony Silbert who is an Eurasian himself, claimed that the Pulau Tikus district got its name from the early Thai Eurasians who settled there in 1811. When their boat arrived, it anchored off at a rocky island known as Pulau Tikus. The island itself got the name of Pulau Tikus because during low tide, the sand dunes present there take the appearance of running rodents.

Figure 1.18 : The Pulau Tikus island that inspired the name of the site.

(Tye, 2016)

The early settlers tracked from Pulau Tikus island all the way to the site where they settled, which they named after the little islet. That was how Pulau Tikus district (even though it is not an island) got its name. (Tye, 2010)

1.0 THE CONTEXT

27

1.3 SITE CONTEXT 1.3.1 Location of the Church of the Immaculate Conception The Church of the Immaculate Conception is located at Lorong Maktab, Pulau Tikus, 10350 George Town, Pulau Pinang. The church is situated at Jalan Burma which is one of the main roads in Pulau Tikus that connects it to other parts of Penang.

Jalan Burma was named after the Burmese settlement that existed in Pulau Tikus district, and has long existed since the founding of the church.

Surrounding the church building are residential buildings, commercial buildings and two closely connected education institutions. There are several religious buildings a short distance away.

Diagram 1.1: Location of Pulau Tikus in relation to the Penang state.

(Wong, 2018)

Diagram 1.2: Location of the church in Pulau Tikus. (Wong, 2018)

1.0 THE CONTEXT

28

1.3.2 Zoning

Diagram 1.3: Zoning of the site. (Lim, 2018)

1.0 THE CONTEXT

29

1.3.2 Zoning (cont’d) Educational/Institution - SK Convent/SMK Convent Pulau Tikus Opened on 12 April 1852 by French Catholic nuns, Convent Pulau Tikus is a former missionary school. The nuns who are Sisters of Infant Jesus started the missionary school of Convent Light Street when they first arrived, where they accepted male and female orphans regardless of race and background. This former missionary school was also a boarding school that accommodates girls from the wealthy and elite families.

Convent Pulau Tikus is one of several convent schools established in the district by Catholic missionaries who served the Eurasian parish of the Church of the Immaculate Conception. It was founded by Reverend Mother Saint Hermine as the Sekolah Convent Infant Jesus in 1922.

Figure 1.19 : SMK Convent at the west of the Church of Immaculate Conception. (Law, 2018)

Now, the secondary school goes by the name of SMK Convent Pulau Tikus and primary school as SK Convent Pulau Tikus. Both government schools incorporates fully the national education system set by the Ministry of Education.

Figure 1.20 : SK Convent Pulau Tikus to the north of the church. (Wong, 2018)

1.0 THE CONTEXT

30

1.3.2 Zoning (cont’d) Commercial & Retail - Shoplots The shoplots located next to the Church of Immaculate Conception originally was where the Eurasians are settled at. The compound now was the Eurasian village, better known as Kampung Serani.

These shoplots can be dated back as early as World War I, but due to developments and renovations, the land now is mostly occupied by multi-storey shoplots with commercialised food chains.

Residential - Bellisa Court Bellisa Court is a low-rise condominium consists of 12 blocks ranging from 4 to 9 stories with 139 units. The built up sizes per unit varies from 1,280 to 2,350 square feet. It is located next to Church of the Immaculate Conception.

Figure 1.21 : Shoplots beside the church. (Wong, 2018)

Residents of Bellisa Court has an easy access to the surrounding necessities in their neighbourhood, with Gurney Paragon at a walking distance away. Several schools located within walking distance like Uplands School and St Xavier’s Primary School. It is convenient for residents to stay at Bellisa Court but traffic could be a little concern during peak hours along Jalan Kelawai, Jalan Cantonment and Jalan Burma.

It is also part of the Eurasian community village at the past, Kampung Serani, subsequently developed into a condominium to accommodate more residents in this city.

Figure 1.22 : Bellisa court located at the east of the church. (Peh, 2018)

1.0 THE CONTEXT

31

1.3.2 Zoning (cont’d) Religious - Reclining Buddha (Wat Chayamangkalaram) This Thai temple was built in 1845 by a Buddhist monk, who came from Thailand. The five acres of land was donated by Queen Victoria to the Thai community. It is located across the road of the Dharmikarama Burmese Temple.

The first monk in Wat Chaiyamangkalaram was Phorthan Kuat, a Theravada Buddhist monk from Siam and it was noted that he was very fond of asam laksa. Even today devotees bring a bowl of laksa as an offering to his shrine.

Figure 1.23 : Main entrance to the temple. (Ballesteros, 2013)

In this iconic Buddhist temple is a 180-foot beautifully gold-plated reclining Buddha statue called the Phra Chaiya Mongkol that was created in the year of 1958, remains the world’s third longest reclining statue, with a length of 33 meters from end to end.

1.0 THE CONTEXT

32

1.3.2 Zoning (cont’d) Medical institution - Penang Adventist Hospital (PAH) Penang Adventist Hospital is a Christian non-profit medical institution as a tertiary healthcare in Penang. The hospital is part of an International Adventist Network of some 600 not-for-profit hospitals, clinics and dispensaries worldwide.

PAH is well known for its healthy vegetarian diet and charity work to take care and assist of needy patients. This hospital started off with a small clinic called “Seventh-day Adventist Clinic“ on 108 Muntri Street by American missionary Dr. Earl Gardner.

Figure 1.24 : Entrance of Penang Adventist Hospital. (Polopinangite, n.d.)

Penang Adventist Hospital is situated along Jalan Burma at the corner of a junction, making highly visible and easily access location.

1.0 THE CONTEXT

33

1.3.2 Zoning (cont’d) Residential/Commercial - Gurney Paragon Launched in 2013, Gurney Paragon is a residential-cum-retail complex that is located at Gurney Drive, where it consists of a nine-storey shopping mall, two condominiums and an office block.

The shopping mall is a landmark and tourist spot for tourists to visit when coming to the city. It is the third tallest skyscraper in Penang Island with a height of 155 meters.

Gurney Paragon is near Church of Immaculate Conception where it is a walking distance of around 500 meters away.

Figure 1.25 : Gurney Paragon during a festival celebration. (Goh, n.d.)

Commercial & Retail - Gurney Plaza Gurney Plaza is a nine-storey shopping mall including two basement carpark and two multi-storey carpark, where it is located at Gurney Drive, right beside another shopping centre which is Gurney Paragon. Gurney Plaza opened in the year of 2001, with a total of 380 shops occupying the nine floors presently.

1.0 THE CONTEXT

34

1.3.3 Nodes Situated at the edge of Pulau Tikus, the site has several nearby landmarks such as the shopping centre that receives numerous visitors daily - Gurney Paragon.

The Church of the Immaculate Conception is also a landmark of the site as it is a religious building that serves hundreds of the community members of the site especially the elderly.

Another important node of the site are the convent schools. SK Convent Pulau Tikus and SMK Convent Pulau Tikus are schools initiated by the Church of the Immaculate Conception.

Diagram 1.4 : Nodes on site as annotated. (Lim, 2018)

The Church of the Immaculate Conception is located 1.5km from Gurney Paragon which is 5 minutes away and approximately 356.8km from the capital city of Malaysia, Kuala Lumpur.

1.0 THE CONTEXT

35

1.3.4 Permanent Structures Parish Centre According to Msgr Micheal Cheah, a parish centre was put up for the church to conduct its Sunday School Catechetics as the parish do not have their own facilities to house their Sunday School Faith Formation for the young children.

Another rationale for the newly built parish centre was to have additional meeting and conference rooms and facilities as there has always been an issue of insufficient rooms for gatherings of parishioners.

St. Chastan Monument Located within the exterior compound, the St Chastan Monument is a memorial to the only parish priest in Malaysia to be ever made a saint (not including St Francis Xavier). The monument is in the form of a pavilion with a statue of the saint in the grounds of the Church of the Immaculate Conception. He served as the fourth parish priest of the Church of the Immaculate Conception from 1830 to 1833.

During this time he continued to teach part time at College General, which is a Roman Catholic seminary in Penang.

Diagram 1.5: Site plan indicating permanent structures. (Chin, 2018)

Figure 1.26: Parish Centre. (Cheah, 2018)

Figure 1.27: St. Chastan Monument. (Peh, 2018)

1.0 THE CONTEXT

36

1.3.5 Hardscapes Garden benches The shrine functions to allow the people to say their Rosary and to pay respects to Mother Mary. Garden benches are provided for the comfort of the users of the space. Since it is located outdoors, it is highly prone to the harsh weather of Penang. Thus, garden benches are made of durable material such as steel and finished to be weather-resistant and long lasting. weathe

Diagram 1.6: Hardscapes can be found at the shrine area. (Chin, 2018)

Fountain The fountain is placed at the shrine area and functions to drive out distracting noises made by vehicles or others. It can also provide a relaxing and peaceful surrounding for the people to pray at. The running water is able to generate a cooling and environment as it increases the humidity of the area.

Figure 1.28: Garden benches at the shrine area. (Cheah, 2018)

Figure 1.29: Fountain at the shrine area. (Cheah, 2018)

1.0 THE CONTEXT

37

1.3.6 Softscapes

HIBISCUS Hibiscus rosa-sinesis

COMMON JASMINE Jasminium

BIRD’S NEST FERN Asplenium nidus

FIRECRAKER JATROPHA Compact Spicy Jatropha

HURRICANE PALM Ptychosperma Macarthurii

RED BUTTON GINGER Costus Woodsonii Diagram 1.7: Plan showing softscapes around the Church of the Immaculate Conception compound. (Chin, 2018)

1.0 THE CONTEXT

38

1.3.7 Topography The topography of the site is flat and does not have a high gradient.

Therefore, the site is accessible and allows for easy development.

1.3.8 Climate

Diagram 1.8: Topography of Church of the Immaculate Conception.

(Wong, 2018)

As Penang has a tropical climate, there is significant rainfall the whole year in Pulau Tikus on even the hottest month which falls on November. In Pulau Tikus, the average annual temperature is 26.6 °C. The lowest average temperature was recorded in July at 25.6 °C, which is the lowest of the whole year. The highest average temperature, meanwhile, was documented in November at 27.1 °C.

Diagram 1.9: Chart shows the average temperature and precipitation of Pulau Tikus for the year 2017. (meteoblue, 2017)

1.0 THE CONTEXT

39

1.3.9 Circulation Vehicular Circulation Traffic flow is usually congested during peak hours during lunch time (12p.m. to 1p.m.) or after working hours (6p.m. to 8p.m.) as Burmah Road is is the main route in and out of Pulau Tikus.

Legends for Diagram 1.10 & 1.11 as shown below.

Congested- main roads (Jalan Burma, Jalan Kelawai, Jalan Cantonment) Moderate Congestion- collector roads (Lorong Maktab, Lorong Leandro’s) Less Congestion- living streets (Lorong Kuching, Lorong Pulau Tikus)

Diagram 1.10: Vehicular circulation showing the range of congested roads to less congested road around Pulau Tikus. (Chin, 2018)

Diagram 1.11: Highlighted roads signifies pedestrian pavements provided with some unconnected pavements for pedestrian. (Chin, 2018)

1.0 THE CONTEXT

40

1.3.9 Circulation (cont’d) Pedestrian Circulation There are two types of materials that were used for the walkways.

Paver blocks were used for the pavement leading to SMK Convent Pulau Tikus, and concrete pavement leads to the church. Some of the walkways are equipped with tactile paving for the blind.

Figure 1.30: Paver blocks opposite the church. (Wong, 2018)

Figure 1.31: Concrete pavement leading to the church. (Cheah, 2018)

1.0 THE CONTEXT

41

1.3.10 Accessibility Church of the Immaculate Conception is accessible only from two roads which are Jalan Burma, and Lorong Maktab. Both roads are one-way streets and are very busy roads in Pulau Tikus.

There are two gates that allows access to the church. The main gate facing Burma Road only opens during Sunday masses and big events. Side gate which is mostly open everyday can be entered by turning into Lorong Maktab.

Both gates can be entered and exited by vehicles driving to the church. The same goes for visitors going to the church by foot.

Diagram 1.12: Accesibility of main gate and side gate (indicated with curved arrow) along Jalan Burma and Lorong Maktab. (Chin, 2018)

Diagram 1.12 shows the circulation when a vehicle enters the church. There are no boundaries restricting the circulation of the compound of the church unless parking spaces are full during big events.

Diagram 1.13: Acessibility inside the compound of Church with all accessible gates and plan. (Chin, 2018)

1.0 THE CONTEXT

42

1.3.11 Demographics Eurasians Eustace Nonis, author of the book The Eurasians - ' The Founding Community in Penang' stated that it was in 1810 that the group of Portugese Eurasians led by Father Pasqual relocated from Phuket to Penang, where they chose Pulau Tikus to build their settlement.

Malays The number of Malays residing in Pulau Tikus is the second highest after the Chinese community. In Penang, it was documented that there were Malay settlements scattered throughout before Francis Light discovered the island in 1786.

Figure 1.32: The Eurasian community. (Postcodegeorgetown, 2017)

Chinese In Pulau Tikus, Hokkiens make up the largest population among the Hakka, Cantonese, Hainanese and the Teochew community.

Figure 1.33: Kapitan Keling Mosque in Penang which serves the Malay community. (VideoBlocks, n.d.)

1.0 THE CONTEXT

43

1.3.11 Demographics (cont’d) Indians Indians in Pulau Tikus make up less than 10% of the community in Pulau Tikus although they have a large contribution to the development of Georgetown in the early 19th century in terms of architectural styles.

Others Other than the Eurasians and the 3 main races of Malaysia, Pulau Tikus is also a home to Peranakan, Siamese and the Burmese community.

Figure 1.34: The Chinese Community. (Derekwah, 2013)

Figure 1.35: The Indian Community. (Lam, 2017)

1.0 THE CONTEXT

44

1.3.11 Demographics (cont’d)

TOURISTS 5%

This church attracts the local community rather than tourists as it is a functional church which holds daily masses.

According to Msgr. Micheal Cheah, the Chinese citizens visits this church the most followed by Indian citizens. 70% of the visitors consists of elderly citizen followed by middle age citizens at 25%. The tourists of different backgrounds make up the 5% of people who visits this church.

MIDDLE AGED 25% ELDERLY 75%

Diagram 1.14: Visitors of Church of the Immaculate Conception.

(Prabagaran, 2018)

1.0 THE CONTEXT

45

1.3.12 Genius Loci of the Site The relationship between the old and the new The Burmah Road standing today has been urbanised and developed from its past rural setting. The landscape has transitioned from rural ‘kampung’ houses of Eurasians, Burmese and Thais to commercialised shoplots and high rise condominiums. Hence, this site captures an essence of a gentrified suburban area.

Within the site, exist a symbiosis between what is of the old and the new in which the old is preserved to retain the historical and cultural value of the suburb while the new brings relevance to the modern day context and needs. As for the case of the Church of Immaculate Conception, it is a symbolism of the past to represent the influence of the Eurasian community while the surrounding commercial blocks of shop lots are an effect of today’s rapid development.

Figure 1.36: Burmah Road. (Law, 2018)

Figure 1.37: Panaromic view from rooftop of the Church of the Immaculate Conception showing the urbanisation of the site.

(Law, 2018)

1.0 THE CONTEXT

46

1.3.12 Genius Loci of the Site (cont’d) However, this relationship between the buildings of the past and the present modern buildings can also be seen from another perspective in which the heritage buildings like the church are trapped in a city of rapid development facing risks of urbanisation.

While the church is compromising between preservation and conservation efforts with necessary renovation works, the surrounding buildings from the same historical era as it is, have been demolished and replaced by present-day of modern architecture. In fact, the low rise condminium, Bellisa Court on the east end of the church was once inhabited by the Kampung Serani community who first initiated the establishment of this church.

Figure 1.38: Bellisa Court now built in the place of Kampung Serani.

(Cheah, 2018)

This makes the site an eye-capturing one, with its traditional and modern architecture merged as one.

1.0 THE CONTEXT

47

2.0 THE CONCEPTION 2.1 2.2 2.3 2.4 2.5

Historical Background Building Timeline Ownership The Church and Its People Changes and Development

2.1 INTRODUCTION TO THE CHURCH The Church of the Immaculate Conception is located at Lorong Maktab, Pulau Tikus, 10350 George Town, Pulau Pinang.

The land occupied by the church used to include the shop lots surrounding it, the condominium lands, Kampung Serani as well as plain fields. Slowly the amount of land shrunk to what it is today. The land occupied by the SMK Convent Pulau Tikus used to be under the church but was sold to the government for a sum of money. Currently, the church is well maintained as the staff ensure that the compound and the inside of the church is kept clean on a daily basis. There are no current plans on renovating the church as of now.

2.0 THE CONCEPTION

49

2.2 HISTORICAL BACKGROUND 2.2.1 History of Church of the Immaculate Conception Founded in 1811, this living church has been around for some astounding 207 years. A Roman Catholic Church along Burma Road in Pulau Tikus, George Town, Penang. During that time, the Portuguese Eurasian Immigrants had fled Phuket to avoid persecution and were later known as the “late comers�. This is because an earlier group of Catholic Eurasian immigrants had arrived in Penang when Francis Light first arrived in Penang and founded the Church of the Assumption in town. The Church of Immaculate Conception was then built as the second church in Penang.

Figure 2.1: The bell tower of Church of the Immaculate Conception.

(Cheah, 2018)

2.2.2 Etymology The name Immaculate Conception actually has a meaning behind it.

Immaculate Conception means, being born without sin and this was referring to Lady Mary, the Mother of Jesus Christ. It is said that she was born with purity to bear the Child of God.

Figure 2.2: Statue of Virgin Mary in front of the church. (Cheah, 2018)

2.0 THE CONCEPTION

50

2.2.3 The influence of the church The Church of the Immaculate Conception was originally influenced by the Portuguese Eurasians but was later revamped into French Gothic architectural styles. How a person could differentiate the distinct styles of the Portuguese and French Gothic influences are by the rounded roofs, thin columns, pinnacles and pointed arches.

Portuguese style in the church refers to the rounded roof while the columns, pinnacles and pointed arches are Gothic. How the church became much more Gothic was due to the multiple renovations made by different Parish Priest that led the church.

Figure 2.3: Main entrance arches. (Cheah, 2018)

Figure 2.4: Top of the bell tower. (Cheah, 2018)

2.0 THE CONCEPTION

51

2.0 THE CONCEPTION

52

2.4 OWNERSHIP 2.4.1 Hierarchy (Holy Order of the Church)

Pope - Pope Francis Bishop - Sebastian Francis Priest - Michael Cheah Parish Council - The Liturgy Office Staff - From 5 to 8(Present)

Figure 2.11: Pope Francis. (Vatican Pool, 2016)

2.4.2 The Management o Msgr. Michael Cheah o Linus o Caretakers

Figure 2.12: Symbol of the church. (Peh, 2018)

2.0 THE CONCEPTION

53

2.4.3 Parish Priest: Msgr. Michael Cheah The present Parish Priest of the Church of the Immaculate Conception. He has been serving at this church for 7 years and 3 months. Msgr. Michael Cheah has been leading the church since October 2010. Also, a Vicar General to the current Bishop of Penang, Rt. Rev Sebastian Francis, D.D who has been serving the diocese since 7 July of the year 2012.

Figure 2.13: Msgr. Michael Cheah. (Cheah, 2018)

2.4.4 Changes to the church during his term Msgr. Michael Cheah has renovated the church by cladding the walls with brick layers which was manufactured in Johor Bahru, Malaysia.

He has also added the exhaust fans and not air-conditioning due to the plaster ceilings which creates the major heat problems when he first arrived. Apart from these, painting of the church was not allowed due to the change of texture he wanted and staircases above entrances were also not done due to financial constraints. Stairs were kept in mind to be moved to another location was due to the bad “feng shui� in Chinese beliefs.

Figure 2.14: Altar and apse of the interior of the church. (Cheah, 2018)

2.0 THE CONCEPTION

54

2.5 THE CHURCH & ITS PEOPLE 2.5.1 Visitors The average number of parishioners visiting daily is 20 at the shrine while the average number of parishioners that goes for massing is 61.

After the renovation, the church can now accommodate up to 700 to 800 people. During a large event, the church is able to fit 800 to 900 people. On average the church is hardly ever full and is only filled up to three quarter of its maximum holding capacity. In the course of massing prayers, an average of 60 people comes by to pray.

Figure 2.15: A praying parishioner. (Cheah, 2018)

Figure 2.16: A Friday Evening Mass (Cheah, 2018)

2.0 THE CONCEPTION

55

2.5.2 Functions The Church of the Immaculate Conception not only serves its purpose as a church but also hold other events from the dull to the happiest types. Just behind the church, a new building now accommodates for funerals and has rooms for people to stay in. In other words, dormitories. The church also holds events like weddings and seasonal events.

Figure 2.17: Ceremonious gathering from the past.

(Bicentennial Celebration 1811-2011, 2011, p.92)

2.5.3 Effects of the renovation towards the community After the revamp of the church with its added tile bricks, the church felt cooler compared to the previous plastered walls. In addition, the exhaust fans have made a significant amount of improvement to the heat problems. Not only was the temperature dropped, but also the feeling of serenity due to the colour and texture of the bricks.

The colour being pale, light greyish tangelo gave the people a much peaceful surrounding. The exterior has drawn more attention of tourist and locals because of its distinct columns and pinnacles of a church that has also become an eccentric building among other premises surrounding it.

Figure 2.18: Church narthex. (Cheah, 2018)

2.0 THE CONCEPTION

56

2.5.4 Facilities OKU Ramp A ramp is provided at the front entrance to accommodate the wheelchair users coming to the parish. This allows wheelchair users to access into the parish easily.

Toilet Toilet facilities are located at the back of the church. The toilet was initially built as a temporary structure due to the construction of the new Parish Centre. In spite of the completion of building, the toilet was decided to be permanently situated there for the convenience of visitors from the church.

Figure 2.19: Ramp for wheelchair users to enter the church (Peh, 2018)

Parking spaces Parking spaces are also provided around the surroundings of the church. There are also OKU-friendly parking spaces near the entrance for easier accessibility.

Figure 2.20: Parking spaces around the church compound for parishioners (Chin, 2018)

2.0 THE CONCEPTION

57

2.6 CHANGES AND DEVELOPMENT 2.6.1 Changes and development of the church The Church of the Immaculate Conception has gone through several renovations throughout the years, contracted by different people. The renovations of the church were made to provide a more comfortable and suitable environment for the Parishioners and visitors to attend mass and events held by the church. The renovations done were also to improve the faรงade and looks of the church. The interior and exterior look has very much changed from what it originally looked like.

This has given the church a more refined look and has given it a combination of a Neo-Gothic church with a touch of modern design. Through the decades, the church has evolved from a tent into a building which towers 22 metres in height. Although the church was built to follow traditional churches, the Church of the Immaculate Conception was built to suit the site and area around it and so it was built with the main entrance facing south instead of facing north due to land constraints.

Figure 2.21: The church before renovation.

(Bicentennial Celebration 1811-2011, 1900, p.44)

Figure 2.22: The church before renovation in the 1900s.

(Bicentennial Celebration 1811-2011, 2011, p.57)

2.0 THE CONCEPTION

58

2.6.2 Major exterior changes The church started out as a tent and its faรงade has become more Gothic after every renovation. The most significant changes are the increased height of the bell tower which now stands at 4 storeys (22 meters). The decorations and ornamentations on the exterior facade of the church have also been made to fit the modern day and age to suit the surroundings as well as maintain the image of the church. A shrine was built and the back of the church for prayers by the public. A small gazebo housing a statue has also been made at the front of the compound.

A building was newly constructed behind the church in the same compound which is use to as a place to stay. The building also contains several rooms for functions such as halls and conference rooms. Car parking lots are also found in the basement and on the ground level of the building.

Figure 2.23: Comparison of the old and new.

(Bicentennial Celebration 1811-2011, 1950s, p.44/ Cheah, 2018)

2.0 THE CONCEPTION

59

2.6.3 Major interior changes The church has been renovated several times throughout the years by a number of people. Restrictions were laid by the government bodies on the extent of renovations made to preserve the original identity of the church. The most recent renovations were carried out

by Msgr. Michael Cheah who is currently the head of the church.

Msgr. Michael Cheah has renovated the church by cladding the walls with brick layers which were manufactured in Johor Bahru, Malaysia.

He has also added exhaust fans due to the plastered ceilings which created heat problems when he first arrived. Painting of the church was not allowed due to the change of texture he wanted and staircases above entrances were also not done due to financial constraints. Staircases were kept in mind to be moved to another location due to the bad “feng shui� in Chinese beliefs.

Figure 2.24: Renovation of altar and apse.

(Bicentennial Celebration 1811-2011, 2011, p.121)

Figure 2.25: Renovation of altar and apse.

(Bicentennial Celebration 1811-2011, 2011, p.120)

2.0 THE CONCEPTION

60

2.6.4 Pieces of the past

Apart from the new additions, there were parts of the church which had not been changed or tampered with. These parts cover mainly the interior decorations such as the wood carvings as well as the stained glass. They have not been changed or replaced and have been part of the church ever since. The stained glass’ positions were moved during renovation but were still kept intact. These glass panes have a symbolic figure on them with the centerpiece being the Blessed Virgin Mary and the angels mural. 3 wooden carvings are placed on each side of the church’s nave. The wooden carvings beneath the statues have also not been changed or replaced.

The church also houses an old relic which is the tooth of Saint Chastan, displayed in a box by the altar.

Figure 2.26: Stained glass at the apse. (Cheah, 2018)

Figure 2.27: Wooden carving. (Peh, 2018)

2.0 THE CONCEPTION

61

3.0 THE LIVING CHURCH 3.1 3.2 3.3 3.4 3.5 3.6

Insight The Living - Activities The Living - 365 Days The Living - Community The Living - Growth The Living - Operation

3.1 INSIGHT The Church of the Immaculate Conception is seen by passersby as an extraordinary building from the outside. Sitting on the land of Pulau Tikus, this church serves Roman Catholics since the 19th century, preserving the heritage of the church until this date.

The church is described to be as a Living Church as it is not just a heritage building that is kept alive as a conservation effort, but a functional one, that is constantly adapting to the communities’ needs.

The Church of the Immaculate Conception provides spiritual and emotional guidance to the parishioners. The church provides shelter and unconditional assistance to those in need.

Therefore, it is important to keep the church alive and maintain it in a good condition so that the church provides a good environment for those who seeks it.

Figure 3.1: Perspective of back elevation of Church of the Immaculate Conception, Penang. (Chin, 2018)

3.0 THE LIVING CHURCH

63

3.2 THE LIVING - ACTIVITIES Parishioners visit the church with many activities performed during masses or laying prayers. Human intereaction with the space is highly positive in this church.

3.0 THE LIVING CHURCH

64

3.3 THE LIVING - 365 DAYS 3.3.1 Liturgical Events The Church of the Immaculate Conception organises many celebration events that follows the Liturgical calendar. Big events are held in the church with parishioners visiting the church for special masses or celebrations.

The following dates are specific to the year 2017.

Daily Daily masses are carried out on weekdays and weekends.

A total of 61 parishioners attended the mass on 26th of January 2018, Thursday, where mostly the elderly attended.

Sunday masses usually has a larger crowd, with Sunday school classes for younger children to be carried out in the CLOW room.

Figure 3.2: Ongoing Friday mass session at 6.17p.m. (Chin, 2018)

Daily Masses 7:00a.m.

English (Monday - Friday)

6:00pm

English (Thursday -Friday)

Saturday Masses

Masses are conducted by the parish priest of the Church of the Immaculate Conception, Msgr Michael Cheah under a suitable and quiet place of worship. The mass is held in a quiet atmosphere and requires a congregation that is respectful. It is a desirable place for worshipping.

5:00pm

English (Novena)

6:00pm

English (Sunset Mass)

Sunday Masses 7:00am

English

11:15am

Mandarin (2nd and 4th Sundays)

11:15am

Tamil (1st and 3rd Sundays)

6:00pm

English

3.0 THE LIVING CHURCH

65

98th DAY 3.3.1 Liturgical Events (cont’d) 9th of April 2017 Palm Sunday (Passion Sunday) Palm Sunday is the Sunday before Easter that begins the Holy Week and Jesus’ final agonizing journey to His crucifixion. Palm Sunday is a Christian moveable feast and it is seen in Figure 3.3 that the procession of the faithful carrying palms. This actually represents the palm branches the crowd scattered in front of Jesus as he rode a donkey into Jerusalem. This day is an opportunity to reflect upon the final week of Jesus’ life.

Figure 3.3: Msgr. Michael Cheah reciting from a book on Palm Sunday.

(Khor, 2017)

Figure 3.4: Palm branches are held by parishioners on Palm Sunday outside of the entrance of the church. (Khor, 2017)

3.0 THE LIVING CHURCH

66

102nd DAY 3.3.1 Liturgical Events (cont’d) 13th of April 2017 Holy Thursday (Maundy Thursday) Holy Thursday is celebrated on the Thursday the week before Easter. It commemorates the Maundy and Last Supper of Jesus Christ with the apostles as described in the Canonical gospels. (Ramshaw, 2014) Maundy or Washing of feet is celebrated In Catholic Church, the ritual washing of feet is now associated with the Mass of the Lord’s Supper, which celebrates in a special way the Last Supper of Jesus, before which he washed the feet of his twelve apostles.

Figure 3.5: Msgr. Michael washing feet of apostles on Holy Thursday.

(Khor, 2017)

Washing of feet also tells us that the priest is to be humble to himself, to serve his community. (Cheah, personal communication, 26 January 2018)

Figure 3.6: Event includes elderlies of different race and gender.

(Khor, 2017)

3.0 THE LIVING CHURCH

67

103rd DAY 3.3.1 Liturgical Events (cont’d) 14th of April 2017 Good Friday Good Friday is a Christian holiday commemorating the crucifixion of Jesus Christ and his death at Calvary. It is observed during Holy Week as part of the Paschal Triduum on the Friday preceding Easter Sunday, and may coincide with the Jewish observance of Passover.

Figure 3.8 shows the priest Msgr. Michael Cheah uncovering the crucifix. The crucifix was covered one week before Good Friday to concentrate on His suffering and not get distracted.

(Cheah, 2018)

Figure 3.7: Msgr. Michael lays prostate, prays in front of the altar on Good Friday. (Khor, 2017)

Figure 3.8: Crucifix is uncovered during the Good Friday Mass Service.

(Khor, 2017)

3.0 THE LIVING CHURCH

68

104TH DAY 3.3.1 Liturgical Events (cont’d) 15th of April 2017 Easter Vigil Easter is a festival and holiday celebrating the resurrection of Jesus from the dead, described in the New Testament as having occurred on the third day of his burial after his crucifixion by the Romans at Calvary c. 30 AD. The vigil begins between sunset on Holy Saturday and sunrise on Easter Sunday outside the church, where an Easter fire is kindled and the Paschal candle is blessed and then lit.

Figure 3.9: Paschal candle is lit with flame, representing light of Christ coming into the world. (Khor, 2017)

The Paschal candle is lit on every Easter every year in the Church of the Immaculate Conception. The Paschal candle is also known as the Easter candle as it is the first candle to be lit with a flame from this sacred fire, representing the light of Christ coming into the world. This represents the risen Christ, as a symbol of light (life) dispelling darkness (death), further discussed in Chapter 6.17.

Figure 3.10 shows the parishioners lighting up candles as a symbol of light of Christ.

Figure 3.10: Parishioners holds onto candle lights in the inside of Church of the Immaculate Conception.(Khor, 2017)

3.0 THE LIVING CHURCH

69

358TH DAY 3.3.1 Liturgical Events (cont’d) 25th December 2017 Christmas Christmas is an annual festival commemorating the birth of Jesus Christ. The name ‘Christmas’ comes from the Mass of Christ (or Jesus).

Christmas carols are also sung during the holiday season, where carols are first started as pagan sung on Winter Solstice. Early Christians took over the pagan solstice celebrations for Christmas and gave people Christian songs to sing instead of pagan ones.

Figure 3.11: Christmas carol group practice during Christmas season.

(Khor, 2017)

In Church of the Immaculate Conception, carols are also held to continue the tradition and heighten the festive spirit.

3.0 THE LIVING CHURCH

70

3.3.2 Liturgical Culture About Priest’s vestments The priest in a church represents the leader of the church, leading every prayer service to worship their God. The costume of the priests are of different colours and designs in different events and activities.

Colour of Vestments

Meaning

Obligatory usage

GREEN

Hope, everlasting life, Sundays and Ferias in fidelity, represents growth Ordinary Time

WHITE/ GOLD

Joy, exuberance, celebration, resurrection, victory, purity, innocence.

RED

Spirit or maternal blood.

Holy Spirit (Pentecost), suffering of the Lord, of the apostles, and for martyrdom.

VIOLET/ PURPLE

Sorrow, mourning, repentance, penance, conversion or death.

Holy Thursday, Easter season (from the Easter Vigil to the Vigil of Pentecost excl.), Christmas Palm Sunday, Good Friday, Sacrament of Confirmation

Figure 3.12: Vestments displayeed in Penang Diocesan Musuem.

(Looi, 2017)

Lent, Holy Saturday (except for the Easter Vigil), Sacrament of Reconciliation, Sacrament of the Sick

Table 3.1: Table shows the meaning of the different colour vestments.

(Chin, 2018) 3.0 THE LIVING CHURCH

71

3.3.3 Parish Committees Children’s Liturgy of the Word (CLOW) In 2011, the parish revamped the Children’s Liturgy of the Word, held at the Parish’s principal Sunday Mass at 8.30a.m. This initiative has continued to be conducted weekly, with five passionate groups that would be responsible on a rotational basis. CLOW is to educate the younger ones to learn about the same Scripture readings as the rest of the assembly. They are taught a simplified main message of the readings appropriate to the children’s understanding.

Music Ministry The parish has a total of 4 choirs which are ICSCPraisers (Children Choir), Parish Choir, Latin Chour (Youth) & The “Falling Rain” Choral Group The Parish revived her resident choir in 2011, comprising of thirty members. The second choir joined which is the 20-strong Latin Choir, mainly made up of youths. The “Falling Rain” is a choral group, led by Ignatius James and Dr YuLin Lim leads another voluntary choral group. Lastly, the Children’s Choir (ICSCPraisers) was started in 2011, originating from a group of primary school children going for carolling during Christmas season. (Grand Parsish Dinner Sourvenir Book, 2016, pg.16)

Figure 3.13: The committee of CLOW 2016 in Church of the Immaculate Conception, Penang. (Grand Parish Dinner Souvenir Book, 2016, p.15)

Figure 3.14: Parish choir of Church of the Immaculate Conception, Penang. (Grand Parish Dinner Souvenir Book, 2016, p.16)

3.0 THE LIVING CHURCH

72

3.3.3 Parish Committees (cont’d) Other Ministries and Groups in the Parish

Catechetic 1. Sunday School Formators

1. Parish Council

2. Parish Finance Committee 3. Liturgical Committee 4. Altar Servers 5. Liturgical Script Writers 6. Altar Decoration 7. Communion Ministers (Extra-Ordinary Ministers of Holy Communion) 8. Mass Commentators and Lectors 9. Wardens (Hospitality Ministers) 10. Media Production Crew

Rite of The Christian Initiation of Adults 1. RCIA Animating Team Extra - Parochial Croups 1. Knights and Dames of the Orders of the Holy Sepulchre 2. Secular Franciscans from Fraternity of St. Jude, Penang 3. Prayer Group Animators

Language Apostolates 1. Tamil Apostolate 2. Chinese Apostolate Pastoral 1. Parish Human Development Committee 2. Bright Sparks Animators 3. Society of St Vincent De Paul 4. Marian Devotion Group 5. SuperseniorZ (Executive Committee)

Figure 3.15: The committee of Altar Servers of the church. (Grand Parish Dinner Souvenir Book, 2016, p.15)

3.0 THE LIVING CHURCH

73

3.4 THE LIVING - COMMUNITY 3.4.1 Interaction between Communities Joining the church for the community encourage relationships and fellowship with other members. Opportunities are given to members to participate in activities together through fellowship within the church or through outreach programmes to the community.

Interaction between communities leads to celebrating different cultures. For example, Chinese New Year decorations are hung up around the church with special masses arranged. The celebration of Pongol by the previous parish priest, Father Marshall is also an influence of the community to celebration their tradition in the church.

Figure 3.16: Decoration for Chinese New Year in the interior of Church of the Immaculate Conception. (Law, 2018)

The interaction of cultures among community allows them to understand and respect each tradition and celebrate together during festive seasons.

Figure 3.17: Pongol: Mass and Celebration by Father Marshall in 2010.

(Bicentennial Celebration 1811-2011, 2010, p. 86)

3.0 THE LIVING CHURCH

74

3.4.2 The People and their Culture Establishment With Kampung Serani as a settlement for Catholics in 1800s, the community from the past directly influences the culture in Pulau Tikus.

People are great influencers to one another, culture does the same too.

Eurasians who stayed on the grounds of Kampung Serani eventually continued the tradition and culture celebrated back from their origins. Christianity was widely spread among the community when the church was built, more people were convinced to accept this established belief and culture.

Figure 3.18: Kampung Serani settlements in 1980s.

(Bicentennial Celebration 1811-2011, 1983, p.54)

Education first Sisters of Infant Jesus came into the picture when Reverend Mother Saint Hermine built a school next to the church and named it Sekolah Convent Infant Jesus in 1922. The sisters put great importance towards education for the community and for the children regardless of race and background. The community continue to grow when more immigrants from other states migrated to Pulau Tikus.

Figure 3.19: Sekolah Convent Infant Jesus in Pulau Tikus back in the 1920s. (Langdon, 1920s)

3.0 THE LIVING CHURCH

75

3.4.2 The People and their Culture (cont’d) Growth of Community Culture can be seen as traditions that create cohesion and continuity.

(Moeller, 2016) The society adapted the social norm and tradition that was passed down. More immigrants from China and India who moved into Pulau Tikus in the 19th century came to earn a living. This immigration leads to many cultural influences from their home country.

Eurasians that are from Kampung Serani slowly moved back to Thailand while immigrants became occupants of Pulau Tikus, influencing much more development around the church.

Figure 3.20: Sisters of Infant Jesus with students of Infant Jesus schools.

(Tseng, 1980s)

Intangible Cultural Heritage Cultural diversity in Pulau Tikus can be clearly seen as it is a multiracial and multicultural town which becomes an important factor for a growing society, to help intercultural dialogue and encourage mutual respect for each other.

Figure 3.21: Choir Membrs in front of Parish House in the 1970s.

(Bicentennial Celebration 1811-2011, 1970s , p. 60)

3.0 THE LIVING CHURCH

76

3.4.2 The People and their Culture (cont’d) Community today The community today in Pulau Tikus comprises mainly of Chinese, which naturally makes the visitors of the church the same too.

Chinese parishioners influenced the culture of the church as well, introducing the celebration of Chinese New Year in the church.

The importance of cultural heritage is the wealth of knowledge and skills that is available.

(UNESCO, 2015) The large population of Chinese people in Penang and thus Pulau Tikus has no doubt influenced the culture of the society.

Figure 3.22: Parishioners filled up the church on Holy Thursday after renovation of church. (Bicentennial Celebration 1811-2011, 2011, p. 128)

Figure 3.23: Parishioners first mass in the renovated church on Holy Thursday. (Bicentennial Celebration 1811-2011, 2011, p. 128)

3.0 THE LIVING CHURCH

77

3.5 THE LIVING - GROWTH 3.5.1 Expansion The Parish was having issues on insufficient rooms for meetings and gatherings for parishioners. As the Parish grows and Ministers become more active, meetings spaces are unable to accommodate different groups of discussions made at once. With much consideration, the parish decided to build a better environment and facilities for the pastoral care, therefore the old parish hall was demolished to build a brand new building.

The new Parish Centre of Church of the Immaculate Conception consist of many new facilities like a parish hall, dormitories, activity rooms and funeral parlours. The whole project cost around RM10 million and an additional RM2 million for consultants’ fees, GST and furnishings. (Cheah, 2016, p.3) This new facilities will improve the organisation of events and activities for the parish committees and parishioners as much more spaces are provided in the new building.

Figure 3.24: New Parish Centre construction progress during July - August of 2016. (Grand Parish Dinner Souvenir Book, 2016, p.16)

Figure 3.25: New Parish Centre of Church of the Immaculate Conception, Penang. (Cheah, 2018)

3.0 THE LIVING CHURCH

78

3.5.1 Expansion (cont’d) Sunday School Catechetic Church of the Immaculate Conception used to be occupy the Primary and Secondary Convent Pulau Tikus classrooms to conduct the Sunday school. The Parish does not have any proper facilities to house their own Sunday School Faith Formation or Catechism Classes for the younger children. In fact, the church stopped using the SK Convent Pulau Tikus classrooms as of 2015, because of restrictions implemented.

Sunday School is then conducted in classrooms behind the old Parish Home. Now, classes can be conducted in the new Parish Centre for the education of the young parishioners.

Figure 3.26: Sunday School Catechetic classrooms in the old Parish House.

(Bicentennial Celebration 1811-2011, 1950s , p. 78)

Figure 3.27: New Parish Centre equipped with classrooms, meeting rooms, dormitories for parishioners. (Cheah, 2018)

3.0 THE LIVING CHURCH

79

3.5.2 Renovation The exterior colour of the church was changed from a beige colour paint in 2005 to the grey and white exterior paint that can be seen today.

The interior wall of the church wass renovated by adding clay brick tiles finishing as well. The resulting look encouraged Msgr. Michael Cheah to propose changing the exterior wall to the same material.

However, the decision was delayed and refused by the Penang State Government due to the status of the church as a third class heritage building. If the exterior walls were to be painted, it will cost more than half a million.

Figure 3.28: Exterior before repainting of exterior wall in 2005. (Tye, 2005)

Figure 3.29: The grey exterior walls of Church of the Immaculate Conception, Penang today. (Chin, 2018)

3.0 THE LIVING CHURCH

80

3.5.3 Reallocation The parish has a shrine that allows parishioners to lay their prayers to the statue of Our Lady of Fatima. The old location of the shrine was in front of the old Parish House and Hall. The shrine was then relocated outside next to the parish office because of the construction of the new Parish Centre.

The old shrine is much more elaborated as it sits facing an open space and contains 10 decorative columns beside the statue of Lady Fatima. Today, the shrine is located at a strategic location whereby parishioners can easily access the shrine. On the negative side, parishioners can be disturbed by surrounding noise of cars and visitors of the church while praying.

Figure 3.30: Old location of Our Lady of Fatima Shrine in front of old Parish House. (Bicentennial Celebration 1811-2011, 2011, p. 81)

According to Msgr. Michael Cheah, the shrine would be moved into the Parish Office in the near future once the new building is fully completed and operational.

Figure 3.31: Current Our Lady of Fatima Shrine in front of the parish office today. (Peh, 2018)

3.0 THE LIVING CHURCH

81

3.5.3 Reallocation (cont’d) Old Museum A small museum (Figure 3.30) was set up in the building of the church on September 2010 and its’ purpose is to hold memorabilia, costumes, antiques and other keepsakes documenting of the church history. The small museum is then moved to the new Penang Diocesan Museum.

Penang Diocesan Museum On 1 January 2018, the museum is moved to a new museum which is now currently located on the ground of the Church of Assumption which housed the old Penang Bishop’s office. The intention of the museum is educational and most importantly to preserve history. The museum took around RM800,000 to build within 1.5 years.

Figure 3.32: Old small museum was in the current parish office in Church of the Immaculate Conception, Penang. (Tye, 2005)

Apart from that, there are also exhibits like a mock confessional (a stall in which a priest sits to hear the confessions of penitents), crosses, a portable altar, monstrance’s (the vessel used in Roman Catholic, religious books, the bishop’s croziers (pastoral staff), mitres (headpiece), and other items used in the Catholic religion.

Subsequently, the information in the museum can be passed down to future generations, in order to preserve and continue spreading this teaching.

Figure 3.33: Mr. Richard explaining the history of churches in Penang in the Penang Diocesan Museum. (Cheah, 2018)

3.0 THE LIVING CHURCH

82

3.6 THE LIVING - OPERATION Church of the Immaculate Conception functions everyday for the community and there are many ways around the operation of the church daily. These operations help the church and the people to make use of the building.

3.6.1 Seasonal Parking The church is located in a busy commercial area, and hence the extra parking slots around the church compound are offered as seasonal parkings for individuals that need them, who are mostly office workers. By giving a sizable donation to the church, these parking lots are available to those with a designated car sticker that could verify the vehicle to be allowed to park in the church compound. These donations are then used for daily maintenances and daily expenses. However, some of the visitors of the church have abused the parking spaces which causes inconvenience to the committees of the church.

Figure 3.34: Parking spaces for season parkings during weekdays.

(Cheah, 2018)

With these seasonal parking spaces, not only the church can take advantage of parking spaces that are empty during non-masses, the community is greatly benefited from this initiative as well.

Figure 3.35: Parking spaces around the church compound for parishioners which includes OKU parkings nearer to the entrance of the church. (Cheah, 2018) 3.0 THE LIVING CHURCH

83

3.6.2 Entrances The church has two entrances to enter the parish which are main gate and the side gate. The main gate is facing the main road, Jalan Burma while the side gate is facing a school, SMK Convent Pulau Tikus and surrounded by residential area.

Due to the lack of security enforcement, the main gate is usually closed, and is only opened for Sunday services and big events.

Figure 3.36: Main gate usually closed during weekdays facing Jalan Burma. (Law, 2018)

Figure 3.37: Side gate facing opposite of SMK Convent Pulau Tikus along Lorong Maktab. (Law, 2018)

3.0 THE LIVING CHURCH

84

P ARTI I

ARCHITECTURAL AN ALYSIS

4.0 ARCHITECTURAL DEVELOPMENT 4.1 4.2 4.3

Architectural Styles and Typology of Churches in Penang Changes of Architectural Styles of Church of the Immaculate Conception Gothic Style of Church of the Immaculate Conception

4.1 ARCHITECTURAL STYLES & TYPOLOGY OF CHURCHES IN PENANG 4.1.1 Insight Traditionally, the Gothic style is considered to be one of the most formal and coordinated forms of a physical church, due to its characteristics of soaring heights with uninterrupted interior spaces, and large colourful windows which bring the effect of Divine Light into the church, creating a spiritual quality as if the church is the physical residence of God on Earth.

However, Malaysia as a colonized country in the past, received Western influences as a factor of colonial style, which are then improvised to adapt to the warm and humid climate context. During this process, immigrants from China and India added on the influences, creating a hybrid of different architectural styles, which applies to all kinds of buildings in Malaysia, including the churches.

Figure 4.1: A Methodist church: Wesley Methodist Church, Penang built in 1819. (Tye, 2005)

As time changes, the International Style is now favoured as we embraced functionalism together with modernisation and greater technology. In next chapter (4.2.2), we will further look at the brief architectural characteristics of the churches in Penang in timeline and how the styles of these churches changed over the years.

Note that we will be looking specifically on Roman Catholic churches to provide a more direct comparison with the Church of Immaculate Conception, which is also a Roman Catholic church itself. In Figure 4.1 and Figure 4.2 examples of churches from other denominations are showed.

Figure 4.2: An Anglican church: St. George’s Church, Penang built in 1818. (Wong, 2016)

4.0 ARCHITECTURAL DEVELOPMENT

86

4.0 ARCHITECTURAL DEVELOPMENT

87

4.2 CHANGES IN ARCHITECTURAL STYLES OF CHURCH OF THE IMMACULATE CONCEPTION From Portuguese to French As mentioned in PART I: HISTORICAL OVERVIEW, the establishment of Church of the Immaculate Conception was closely related to the Portuguese Eurasians community coming from Phuket. However, the Portuguese influences from Kampung Serani have been diminished as the church underwent a few changes and development (refer to Chapter 2.2) from the period of French missionary works till now.

The church is now recognised as a gothic church.

From Figure 4.11 and Figure 4.12, significant differences of the facade of the church during the early 1800s and the present can be observed, as the church at that time, represent a different period and therefore style of the historical era.

Figure 4.12: Portuguese style brick Church of the Immaculate Conception in 1835. (Grand Parish Dinner Souvenir Book, 2016, p.9)

Figure 4.13: The French gothic church as it is now. (Wong, 2018)

4.0ARCHITECTURAL ARCHITECTURALDEVELOPMENT DEVELOPMENT 4.0

88

4.2.1 Before: Portuguese influences The Church of the Immaculate Conception was originally built to serve the Portuguese Eurasians community that settled at Pulau Tikus.

Once a Portuguese-style brick building in 1835, the original design of the parish during that time period was very different from what the church is now.

The portuguese style brick Church of the Immaculate Conception at that time, had rounded facade which is similiar to the Christ Church in Malacca. Christ Church, which was founded in 1753 when the Dutch took over Malacca from the Portuguese, also adopted certain characteristics which showed Portuguese influences as an aftermath from the Portuguese colonization: the rounded facade being one of the most prominent feature.

Figure 4.14: Rounded facade as an influence from the Portuguese Eurasians community. (Grand Parish Dinner Souvenir Book, 2016, p.9)

According to Msgr. Michael Cheah, only during renovation works when they hacked the wall, they found out the front wall of the church is circular instead of the normal straight walls. “Portuguese and Spanish churches have rounded facades.” (Cheah, personal communication, 22nd January 2018).

He added on, “There is nothing left of the Portuguese design, not that I know.”

Figure 4.15: Christ Church, Malacca with rounded facade.

(Steffia, 2017)

4.0 4.0ARCHITECTURAL ARCHITECTURALDEVELOPMENT DEVELOPMENT

89

4.2.2 After: Gothic Style till now Since 1899, when the church was rebuilt due to collapse of its ceilings, and because at that time the church was governed by the French (M.E.P. Missionaries), although the Portuguese Eurasians community stayed, the church began to take up the French gothic design. Throughout the years of renovation works, the church became ‘more and more gothic’, even after the local priest took over, according to Msgr. Michael Cheah.

Interestingly, the church was not gothic by birth, but the preservation Interestingl and conservation efforts of the city council still try to ‘remain’ and ‘maintain’ its gothic characteristics. In other words, the gothic style of the church was recreated to fit into current age but also reflects the historical era, though this new creation cannot completely replicate the historical value and minor details of French Gothic.

“Not fully, try to be Gothic.” (Cheah, personal communication, 22nd January 2018).

Figure 4.16: Perspective of the church as it is now. (Lin, 2018)

4.0 4.0ARCHITECTURAL ARCHITECTURALDEVELOPMENT DEVELOPMENT

90

4.3 GOTHIC STYLE OF THE CHURCH OF THE IMMACULATE CONCEPTION A ‘Try-to-Be’ Gothic Church Schlager and Lauer (2001) mentioned that to create a constant reminder of the power and presence of God and church, we need soaring vertical interiors, colorful windows, and an environment celebrating the mystery and sacred nature of light.

Through observations, the gothic characteristics of Church of the Immaculate Conception are portrayed by its ‘Latin Cross’ plan (further discussed in chapter 5.1) , and those small yet detailed elements in the church from pointed arches and pinnacles to stained glasses and quatrefoil windows (further discussed in chapter 6.2).

However, in this chapter, we will first discuss the three essentials which define a gothic church -height, light and colours according to Schlager and Lauer, and how are these elements applied in the Church of the Immaculate Conception.

Figure 4.17: Double volume height with light streaming through colourful stained glass, creates dramatic interior for worshipping. (Cheah, 2018)

4.0ARCHITECTURAL ARCHITECTURALDEVELOPMENT DEVELOPMENT 4.0

91

4.3.1 The Idea of Infinite Height — Heaven on Earth A characteristic of Gothic church architecture is its height, both absolute and in proportion to its width, the verticality suggesting an aspiration to Heaven. In order to achieve these soaring heights, pointed arches, ribbed vaults, pinnacles and flying buttresses are few of many architectural devices used by medieval master masons in the past to work against gravity. These devices now symbolize the gothic style.

However, Howeve in the case of Church of the Immaculate Conception, in which its Gothic style was intentionally recreated to fit into the historical era, a significant structural characteristic of gothic churches -the use of flying buttress is nowhere to be found. Besides that, although the presence of pointed arches and pinnacles are prominent, they are meant to be a decorative symbolization, instead of serving as a structural purpose.

Pointed arches, as mentioned earlier, which can be found both on doorways and windows, suggest height especially when viewed in elevation. Pinnacles, on the exterior, emphasize on the verticality of the exterior, which create illusion that the church is higher than it really is.

Figure 4.18: Arched doorway at the entrance as a suggestion of height and verticality. (Cheah, 2018)

4.0ARCHITECTURAL ARCHITECTURALDEVELOPMENT DEVELOPMENT 4.0

92

4.0 ARCHITECTURAL DEVELOPMENT

93

4.3.2 Divine light — Grace of the God “The original Gothic style was actually developed to bring sunshine into people's lives, and especially into their churches.” (Spanswick, 2015). This explained the importance of light either for beauty, divine reason or power to illuminate spiritually in ecclesiastical architecture, which often adopt the gothic style.

In Church of the Immaculate Conception, presence of many large fenestrations illuminates the nave, creating a dramatic effect on the faithful. Vast window space at first floor with quatrefoil and clover shaped window frames provide visual transparency besides allowing natural light and passive ventilation. But the concept of divine light is truly fulfilled by the high-up clerestory windows, which create the airy quality of Gothic interior when the light floods in the nave during masses.

Figure 4.21: Interior side elevation showing many large openings to allow light in. (Cheah, 2018)

With light, a symbol of grace of the God, admitted into the building via the large openings, especially the clerestory windows, the spiritual and holy atmosphere in the church is greatly enhanced.

Figure 4.22: Light coming in from the clerestory windows. (Lin, 2018)

4.0 4.0ARCHITECTURAL ARCHITECTURALDEVELOPMENT DEVELOPMENT

94

4.3.3 Colourful ‘Gems’ — Metaphorically Mystical In Grodecki’s Gothic Architecture, glass pieces of various colours that make up stained glass windows are compared to “precious stones encrusting the walls of the New Jerusalem”. Natural light itself, without the colours from the stained glass, is not enough to play the metaphorical role in creating mystical, magical yet spiritual qualities in a religious building. In his memoirs, Abbot Suger of the Abbey of St. Denis equated “Divine Light” with the light shining through stained glass and gems.

In Church of the Immaculate Conception, the stained glasses back from the first half of 1800s, not only play the role of storyteller, offering Christian secular scenes through intricate design and inspiring colour (further discussed in chapter 6.2.15), but also create a visual experience as the changing daylight streams through the glass, show-casting the interplay of geometry and light, shifting colour tones, and glowing window glasses.

Figure 4.23: Glowing stained glass lancet window bringing light and colour together. (Peh, 2018)

4.0 4.0ARCHITECTURAL ARCHITECTURALDEVELOPMENT DEVELOPMENT

95

5.0 BUILDING ANALYSIS 5.1 5.2 5.3 5.4

Architectural Influence: Cathedral Plan Spatial Analysis Spatial Configuration & Function Climatic Response

5.1 ARCHITECTURAL INFLUENCE: CATHEDRAL PLAN Being a Roman Catholic church influenced by the Gothic architectural style, a typical Latin cross plan influenced by the basilica is used for the Church of the Immaculate Conception. However, there are a few simplifications made in the spatial layout of the church to adapt to its smaller size and surrounding context of the church. A comparison between a typical cathedral floor plan and the floor plan of the Church of the Immaculate Conception is as shown.

SIMILARITIES • Plan forms a Latin cross.

• Has a narthex, nave, transept, sanctuary, sacristy, bell tower.

• Has a defined axis.

• Symmetrical.

DIFFERENCES • No ambulatory and chevette.

• Choir space is located at nave area.

• No use of interior columns or arches to separate aisle.

• No gridded system formed by interior columns or arches.

• Only one bell tower.

Diagram 5.1: Floor plan of a typical cathedral.

(Lim, 2018)

Diagram 5.2: Floor plan of the Church of the Immaculate Conception. (Lim, 2018)

5.0 BUILDING ANALYSIS

97

5.2 SPATIAL ANALYSIS 5.2.1 Form & Geometry The overall plan of the building takes the shape of a Latin cross as derived from the cruciform floor plan which is a common practice for Roman Catholic and Gothic churches.

The planv can be broken down into basic geometrical figures. The plan of the church is a configuration of two rectangles intersecting one another, one forming the main body while the other forming the arms of the cross. An addition of smaller rectangles are made around the main body to accommodate the minor spaces.

By transforming the simple 2-dimensional shape into a 3-dimensional form, the main body of the building is formed by two cuboids. This is combined with triangular prisms which forms the gable roof. A cuboid with its long end as the facade is also added which forms the bell tower while the other additive parts are also a combination of cuboids and triangular prisms.

Diagram 5.3: Geometry of floor plan. (Lim, 2018)

Diagram 5.4: 3-dimensional form composed of cuboids and triangular prisms. (Lim, 2018)

5.0 BUILDING ANALYSIS

98

5.2.2 Organization of Space The spaces of the Church of the Immaculate Conception adopts a clustered and linear organization . The main spaces such as the narthex, nave, transept and sanctuary are arranged in a linear manner while the minor spaces are clustered. A symmetry and axial condition is used to strengthen and unify portions of a clustered organization and help articulate the importance of a space or group of spaces within the organization (Ching, 2015, p. 234).

The axial condition helps direct the public’s flow of movement along the public spaces as well as to direct the parishioners attention to the sanctuary. The clustered arrangement also aids in the movement of the priest and staff around the private spaces due to its close proximity.

Diagram 5.5: Clustered spatial organization with an axial condition is used in the church. (Lim, 2018)

5.2.3 Circulation The major circulation is denoted by the thicker lines shown in Diagram 5.30. It is along the major axis of the church from the main entrance while the minor circulation is along the transepts which have side entrances and along the private minor spaces for the priest and staff. The circulation of the public is mainly dictated by the aisles formed by the rows of timber pews.

Diagram 5.6: Circulation in use of the church. (Lim, 2018)

5.0 BUILDING ANALYSIS

99

5.2.4 Hierarchy The spatial hierarchy in churches are greatly evident due to the hierarchical Roman Catholic institution and its religious sacredness.

Thus, the spaces are organized in a hierarchical order based on its function and privacy rather than size.

5.2.4.1 Public The public spaces are the narthex, nave, transept and the shrine area. These spaces are designed to be easily accessible to the public. These spaces are public in nature due to its function such as the nave, transept and shrine which functions as a gathering place for parishioners to offer prayers and to perform their liturgy. As the narthex and shrine are also located at the exterior of the building, there are no physical barriers to restrict public access.

5.2.4.2 Private/Semi-private The private or semi private areas are the sanctuary, sacristy, bell tower, offices, clow room, and storage rooms. Most of these spaces can only be accessed by authorized personnel such as the priest or the church staff and is hidden from public sight. The sanctuary, even though can be publicly viewed, only the priest and clergy are allowed up the platform because of the divine and sacred nature of the altar.

Diagram 5.7: Public and private/semi-private spaces. (Lim, 2018)

5.0 BUILDING ANALYSIS

100

5.2.5 Balance & Symmetry Balance and symmetry are shown in the plan and the faรงade of the church. By aligning a vertical axis on the front elevation of the church as shown in the diagrams, it can be seen that a symmetrical balance can be achieved. Similarly, balance and symmetry is achieved when a vertical and horizontal axis is placed on the plan.

Diagram 5.8: Balance and symmetry in floor plan. (Lim, 2018)

Diagram 5.9: Balance and symmetry in front elevation. (Lim, 2018)

5.0 BUILDING ANALYSIS

101

5.2.6 Repetition Repetition is applied as shown in the repeating Gothic elements.

On the exterior, the columns and pinnacles can be seen to be repeated throughout the faรงade of the church which helps increase the verticality of the building. The usage of pointed arches is repeated in the framework of the doors and windows and individual arches at the narthex.

Diagram 5.10: Pinnacles, columns and pointed arches repeated throughout the facade. (Lim, 2018)

Repetitive patterns and ornamentations are also showcased on the doors, windows and altar furniture. The repetition helps to create a visual rhythm and pattern within the church.

Figure 5.1: Repeated quatrefoil pattern on doors and windows.

(Law, 2018)

Figure 5.2: Repeated quatrefoil pattern on altar. (Peh, 2018)

5.0 BUILDING ANALYSIS

102

5.3 SPATIAL CONFIGURATION AND FUNCTION

Diagram 5.11: Axonometric of spaces of the Church of the Immaculate Conception. (Lim, 2018)

5.0 BUILDING ANALYSIS

103

5.3.1 Narthex A narthex is defined as a portion of the church usually located at the west end of the nave consisting of the entrance or lobby area (Clark, 1858, p. 110). Its traditional purpose in the early church was to act as a segregational point to separate the congregation as some were not allowed to take part in the services.

As the present day practices allows for all to enter and due to the full development of the Gothic church, the narthex now is equivalent to a covered porch or entrance of the church (Cram, 1911). The narthex usually features a baptismal font, a basin-like furniture to contain Holy Water for people to be baptized before entering.

Diagram 5.12: Narthex highlighted on floor plan. (Lim, 2018)

For the Church of the Immaculate Conception, the narthex is a small covered porch located outside before the entrance of the nave (Figure 5.3). The narthex does not have a baptismal font, rather a holy water font which is merely a smaller extension of the baptismal font (Figure 5.4).

This is placed on the walls of the main door entrance of the nave as it is used by the parishioners by dabbing the holy water to form the Sign of the Cross before entering the nave.

Figure 5.3: The narthex of the church which functions as the entrance porch. (Cheah, 2018)

5.0 BUILDING ANALYSIS

104

5.3.1 Narthex (cont’d) This space acts as a transitional area between the exterior and the interior of the church. The narthex of this church exudes a sense of grandeur with the introduction of Gothic architectural elements such as pointed arches and columns.

Figure 5.4: Holy water font on the inner walls of the entrance door.

(Lim, 2018)

Figure 5.5: Gothic elements decorate the narthex. (Cheah, 2018)

5.0 BUILDING ANALYSIS

105

5.3.2 Nave The nave is the main central part of the church. It is the longitudinal interior part of a cruciform church which extends from the narthex to the transept. It is the area where parishioners gather to listen to the preaching of the Word by the priest. In Gothic architecture, the nave is usually separated into side aisles by columns, shafts, or piers (Cram, 1911). An aisle is a space for walking between the rows of pews.

Similarly, the nave in this church takes a linear form as it is a cruciform plan church. Its linearity provides a central and direct approach to the altar. Although the nave in this church does not have any columns to separate the aisles, there are four rows of timber pews situated in the area, two main rows in the middle and two rows at the sides which creates a main aisle in the centre and two side aisles.

Diagram 5.13: Nave highlighted on floor plan. (Lim, 2018)

Due to the double volume height and vaulted ceilings, accompanied with large fenestrations which floods the space with natural light, the space emits a sense of ethereality. The bright and airy feeling helps to create a spiritual and holy atmosphere for the parishioners as they perform their prayers and liturgy.

Figure 5.6: View of nave from entrance door. (Cheah, 2018)

5.0 BUILDING ANALYSIS

106

5.3.2 Nave (cont’d) There is also a mezzanine level located at the south of the nave which is accessed by the staircase located at the entrance of the nave. This mezzanine level accomodates more parishioners and also a choir. In a typical church plan, a choir, which is an area to seat the clergy or church choir is situated between the nave and the sanctuary.

However in this church, the choir is located at the entrance of the nave.

Diagram 5.14: Choir space highlighted on mezzanine floor plan.

(Lim, 2018)

Figure 5.7: Choir seats equipped with sound equipments allocated for the church choir. (Cheah, 2018)

5.0 BUILDING ANALYSIS

107

5.3.3 Transept Gothic churches typically feature a transept which is a rectangular transverse area that cuts across the main axis of the church. Its main purpose is to give the church the shape of a Latin cross and separate the nave from the sanctuary (Vadnal, 1998). The space still has pews for the parishioners to sit facing towards the altar.

In the case of the Church of the Immaculate Conception, it follows the traditional Gothic transept with added mezzanine levels to accommodate the increase of parishioners during their mass services. The mezzanine levels are accessible through the stairs located on each end of the transept.

Diagram 5.15: Transept highlighted on floor plan. (Lim, 2018)

On the east transept, half of the area is partitioned with glass to be used as a cry room. It is for parents with infants to sit in during mass services without disrupting the other congregation. The space is also used for private prayer during the church’s open hours when mass services are not conducted. Thus, there are side doors on each transept which allow parishioners to enter as the main door is usually only accessible during mass services.

Figure 5.8: East transept with a cry room partitioned with glass on the right. (Cheah, 2018)

5.0 BUILDING ANALYSIS

108

5.3.4 Sanctuary A sanctuary by definition is regarded as a holy place or a sacred place (Oxford Dictionaries, n.d.). In Roman Catholic tradition, it is the space where the altar is placed. It is regarded as holy due to the belief of the physical presence of their God residing in the Eucharist and the tabernacle which is placed at the altar.

The sanctuary in this church is elevated by a few polygonal platforms to indicate a separation between the nave and sanctuary. Due to its sacredness, only the priests and clergy are allowed to access this area. Other articles of worship are also placed on the sanctuary such as the Paschal candle, baptismal font, holy table etc. The ambo is also located here which is a podium for the priest to stand and deliver messages during mass.

Diagram 5.16: Sanctuary highlighted on floor plan. (Lim, 2018)

With the sanctuary raised and brightly illuminated which reflects the gold embellishments of the ornaments, it gives an emphasis on its holiness and glory. The location of the sanctuary is also intentionally placed in the centre of the church with all the corridors aligned to its view to create a direct visual focus to the altar.

Figure 5.9: Altar furniture on the sanctuary. (Lim, 2018)

5.0 BUILDING ANALYSIS

109

5.3.5 Sacristy A sacristy is a room where the vestments, sacred vessels and church furnishings are kept (Meehan, 1912). Traditionally, a sacristy is located beside a side altar or beside or behind the main altar on the sanctuary. It is also a room for the priest to put on their robes to prepare before the services and remove their vestments and place back any vessels used after the service has ended.

As for this church, the sacristy is located directly behind the sanctuary. It is placed behind for practical reasons and for privacy.

It is also for safety and security reasons as there are sacred articles kept in the sacristy. It is partitioned by a wall cladded with clay bricks and it is not topped with a ceiling. The space is a narrow room accessed through the prop room next to the sanctuary.

Diagram 5.17: Sacristy highlighted on floor plan. (Lim, 2018)

It contains a sacristy credens which is a cabinet in which the vestments are stored. A sink is also placed inside the sacristy to wash their hands and sacred vessels used during the service such as the communion vessel. Due to the function and size of the space, only the priest and clergy are allowed inside.

Figure 5.10: Interior of sacristy with a sacristy credens and sink.

(Cheah, 2018)

5.0 BUILDING ANALYSIS

110

5.3.6 PA Room There are two Public Assembly (PA) rooms located at each transept.

It is a small room to operate the speakers and projectors in the nave area during services.

The east PA room is equipped with a sound mixer while the west PA room is equipped with a computer for the projector and also a sound mixer. There are also some PA system equipment located right outside the room.

Diagram 5.18: PA room highlighted on floor plan. (Lim, 2018)

Figure 5.11: Sound equipment in Figure 5.12: Computer and sound the east PA room. (Law, 2018) mixer in the west PA room.

(Law, 2018) 5.0 BUILDING ANALYSIS

111

5.3.7 Prop Room The prop room is a small room located at the right side of the sanctuary accessed through a door beside the sanctuary. It is a space to place the props used during services such as the candlesticks. Additionally, it acts as a accessway to the sacristy, CLOW room and the priest’s office.

Diagram 5.19: Prop room highlighted on floor plan.

(Lim, 2018)

Figure 5.13: Interior of prop room. (Law, 2018)

5.0 BUILDING ANALYSIS

112

5.3.8 Storage There are a number of storage areas in this building. There is a storage for the office located at the left side of the sanctuary accessed through the parish office. There are two more storage rooms at the nave near the main entrance which is used to store any church equipment such as wheelchairs. An additional two are just beneath the mezzanine levels at the stairs of the transepts.

Diagram 5.20: Store room highlighted on floor plan.

(Lim, 2018)

Figure 5.14: East store room at the Figure 5.15: Interior of store room nave. (Law, 2018) at stairs. (Law, 2018)

5.0 BUILDING ANALYSIS

113

5.3.9 Parish Office The parish office is located at the west end of the church accessed through a door next to the sanctuary or through doors at the back end of the church. The parish office consists of two parts where the interior most space is only accessible to the church staff.

The first part of the office is limited in size. Thus, it feels crowded and crammed with items and cabinets. As there are only a few staff, the interior part is also small but has a high arched ceiling and well-lighted, hence creating an illusion of a spacious room. The office is open from 8.00a.m. to 5.30p.m. on weekdays and 10.00a.m. to 1.00p.m. on Saturdays.

Diagram 5.21: Parish office and priest office highlighted on floor plan.

(Lim, 2018)

5.3.10 Priest Office For privacy purposes the priest’s office is hidden away at a corner of the east end of the church which is accessed through the prop room.

This is a space for the priest to carry out any administrative work and to prepare for messages for the services. Again, for privacy reasons this area was not granted access to our team.

Figure 5.16: Interior of parish office. (Law, 2018)

5.0 BUILDING ANALYSIS

114

5.3.11 CLOW Room The CLOW room is located behind the sacristy tucked away at the end of the church. It can be accessed either from the prop room which is at the right side of the sanctuary or accessed through two back doors at the posterior of the church. However, the back doors are mainly closed for privacy and security purposes.

This room is to conduct the CLOW ministry which is the Children’s Liturgy of Word ministry. The ministry is conducted during Sunday mass services. The children of the parishioners are escorted into this room to have their own liturgy and age appropriate programme as they are too young to comprehend the liturgy performed in the main mass services.

Diagram 5.22: CLOW room highlighted on floor plan. (Lim, 2018)

This room is relatively spacious and is furnished with timber pews for the usage of the CLOW ministry. Occasionally, the space is also used to hold smaller meetings between parishioners after Sunday mass meetings.

Figure 5.17: Interior of CLOW room. (Law, 2018)

5.0 BUILDING ANALYSIS

115

5.3.12 Belfry According to Encyclopedia Britannica (n.d.), the bell tower or also known as a belfry can either be attached to a structure or freestanding and it is where the church bells hang. The bell tower in the Church of the Immaculate Conception is a 4-storey high tower attached to the anterior of the main body of the church.

The space equipped with bells are on the first floor accessed through the centre mezzanine level by a ladder. There is also a small opening leading to the attic of the roof trusses in this area. The belfry is only given access to the priest and workers of the building.

Diagram 5.23: Belfry highlighted on mezzanine floor plan.

(Lim, 2018)

The space is occupied with timberwork to support and operate the 6 bells. The area is located high on a tower to allow the bells to be heard from a distance. The bells are usually rung at 6p.m to indicate the time of mass. The interior is a tight but tall, well-lit space sufficient enough for the framework and bells.

Figure 5.18: View of belfry interior from second floor. (Law, 2018)

5.0 BUILDING ANALYSIS

116

5.3.13 Shrine A shrine is a holy, sacred place dedicated to a specific deity, saint or martyr. At the east exterior end of the church, there is a shrine devoted to Mother Mary. The holy relic placed on the altar is the statue of Our Lady of Fรกtima, another title given to Mother Mary.

The place is decorated with flowers and there are benches for parishioners to come and offer their prayers and sacrifices. Since the place is located outside the building, it is always accessible to anyone to come and offer prayers even when mass is not conducted. The vegetation surrounding the place offers shade to the parishioners in this space allowing them to perform their prayers in peace.

Diagram 5.24: Shrine highlighted on floor plan. (Lim, 2018)

Figure 5.19: Shrine area dedicated to Mother Mary at the exterior of the church. (Cheah, 2018)

5.0 BUILDING ANALYSIS

117

5.4 CLIMATIC RESPONSE 5.4.1 Orientation Most churches are built along the east-west orientation where the entrance is at the west end while the altar faces the east end. This is significant as it allows the congregation to face the direction of the coming of Jesus Christ when praying. The east end is also the direction of the rising sun and it is symbolic because Jesus Christ is depicted as the rising sun. Hence, the parishioners also face him when they celebrate mass (Cheah, personal communication, 26 January 2018).

In spite of this, the orientation of the Church of the Immaculate Conception is built along the north-south axis due to land constraints. There was only sufficient space to built the longitudinal part along the north-south orientation. This unintentionally allows the longitudinal façade to face the east and west which maximizes exposure of solar radiation. For this reason, specific design strategies were applied to help reduce heat gain and solar radiation which will be discussed more in subtopic 5.4.4.

In addition, the entrance of the church compound as well as the facade is facing the main road of Jalan Burma. This helps ease access for users and to gain attraction from the surrounding area.

A

A’

Diagram 5.25: Orientation and sun path of Church of the Immaculate Conception. (Lim, 2018)

5.0 BUILDING ANALYSIS

118

5.4.2 Natural Lighting The church is decorated with large fenestrations as commonly practiced in Gothic churches. There are also clerestory windows located high above the nave area. This allows natural light to penetrate through from above and below to illuminate the interior spaces as shown in the Diagram 5.26.

For this reason, there are minimal usage of electrical lighting used in the nave area thus reducing energy consumption. The fenestrations create an illusion of a wider and more spacious area as well as contribute to the poetics of the space.

Diagram 5.26: Section A-A’ showing natural lighting. (Lim, 2018)

Figure 5.20: Windows and clerestory windows illuminate the nave area.

(Cheah, 2018)

5.0 BUILDING ANALYSIS

119

5.4.3 Natural Ventilation As mentioned, there are abundant openings in this church and in the main gathering spaces. Most of the doors and windows in the nave are aligned across each other and this aids in the process of cross ventilation. The orientation of the windows are also in alignment with the wind direction as shown in the wind rose Diagram 5.27. Hence, the amount of wind drawn in is maximised through the south-west facade windows.

Cross ventilation will occur due to the wind pressure differential and cool outside air is drawn in the windward side and cool the interior while hot air from the interior is expelled out the opposite direction as shown in the section in Diagram 5.28. However, when the windows and doors are closed for security reasons, the church utilizes mechanical devices such as fans and air conditions to aid ventilation.

A

A’

Diagram 5.27: Wind rose diagram. (Lim, 2018)

Diagram 5.28: Section A-A’ showing wind path of cross ventilation from the west end. (Lim, 2018)

5.0 BUILDING ANALYSIS

120

5.4.4 Passive Design Strategies 5.4.4.1 Overhangs With most openings located on the east and west elevation, shading devices were used in the form of decorative pointed arches. The pointed arches frame the exterior end of the doors and windows and are overhanging to shade the openings. This reduces heat gain and solar glare in the interior space increasing thermal comfort for the users. It was wisely design as a functional shading device while still being a decorative element complementing the other Gothic elements.

Figure 5.21: Overhang arch on windows and doors. (Peh, 2018)

5.4.4.2 Tinted Windows Since the church has many exposed windows, the church resorted to tinted windows as a more energy effcient option. The windows are tinted to reflect the heat from the sun as well as the glare and provide UV protection.

Figure 5.22: Tinted windows. (Peh, 2018)

5.0 BUILDING ANALYSIS

121

5.4.4.3 Vegetation An abundant amount of vegetation also surround the compound of the church. Tall, large trees are planted around the east and west elevation which aid in shading the openings. This can prevent direct sunlight from penetrating into the interior, and thus reducing heat gain of the building.

Diagram 5.29: Vegetation on church compound. (Lim, 2018)

Figure 5.23: Vegetation on south-west facade. (Lim, 2018)

5.0 BUILDING ANALYSIS

122

6.0 ARCHITECTURAL ELEMENTS AND COMPONENTS 6.1 6.2

Church Architecture Gothic Architecture

6.0 ARCHITECTURAL ELEMENTS & COMPONENTS

6.1 Church CHURCH ARCHITECTURE 6.1 Architecture Church architecture are Christian churches that has evolved over the two thousand years of the belief. Church Architecture are often large and ornamental which were the dominant features of town. (John, 1972).

The church architecture are often found with its emphasis on harmony and unity. The design of the Church of the Immaculate Conception also embraces the beauty of simplicity and harmony.

Thus the items found in the church are to be seen as a set to make the church as a whole instead of separate items and entity.

6.0 ARCHITECTURAL ELEMENTS & COMPONENTS

6.0 ARCHITECTURAL ELEMENTS AND COMPONENTS

124

6.0 ARCHITECTURAL ELEMENTS COMPONENTS 6.0 ARCHITECTURAL ELEMENTS AND&COMPONENTS

125

6.1.1 Ambo The Ambo is a raised platform where the Priest reads the Gospel and says the litanies during Hierarchical services. (Hugh, ed. 1911, p.

796) The ambo took the form of a portable lectern and is often found placed on elevated platforms. Ambo or Ambon initially meant step or elevate in Greek is a projection of coming out from the soleas and is considered to be part of the altar. As a result, only the clergy and the parishioners receiving the Holy Communion will step onto the ambo. (Bhutia, 2014) The Ambo found in the church is a simple red wood pulpit with the symbol of Chi Rho which was normally used to mark a valuable and as a imperial insignia.

6.0 ARCHITECTURAL ELEMENTS AND 5.0COMPONENTS FUTURA LT BT

126

6.1.2 Altar The Altar is a table used as a focus for religious rituals such as making sacrifices and offerings to the Gods. (Chauhan, 2011) Being the focus of attention of the church, the altar is located in the center of the sanctuary and is also known as the Holy Table or Throne in the olden days.

In order to complement the interior of the church, the altar is a flat-topped block with timber and gold finishes. The altar is then decorated with timber columns with gold capitals and completed with the symbol of Chi Rho.

6.0 ARCHITECTURAL ELEMENTS COMPONENTS 6.0 ARCHITECTURAL ELEMENTS AND&COMPONENTS

127

6.1.3 Tabernacle The Tabernacle is a sealed box that holds the ciborium containing the Eucharist which is also known as the dwelling of the God. This makes the tabernacle the heart and the cornerstone of the church.

The tabernacle is the locus of God’s presence among the people, hence it is customary required that the tabernacle to be covered with a tent-like veil or curtain across its door when the Eucharist is present within. (Cross, F. L., ed. (2005).

The tabernacle in the church is made of the same material and design as the other furnitures placed on the sanctuary that makes it into a complete set.

6.0 ARCHITECTURAL ELEMENTS AND&COMPONENTS 6.0 ARCHITECTURAL ELEMENTS COMPONENTS

128

6.1.4 Sanctuary Lamp Sanctuary Lamp is a small battery powered light lit in the sanctuary.

The lamp is continually burning before the tabernacle, as the lamp not only act as an ornament of the altar but also for the purpose of worshipping the Gods. (Syndor, 2006) The sanctuary lamp is is used to indicate the presence of the reserved Sacrament thus it is always kept alight to indicate and honor the presence of Christ.

The lamp is usually a red lamp in order to distinguish this light from the other votive lights found within the church. The lamp is also decorated with gold finishes to present prosperity and to match the other sanctuary items.

6.0 ARCHITECTURAL ELEMENTS COMPONENTS 6.0 ARCHITECTURAL ELEMENTS AND&COMPONENTS

129

6.1.5 Processional Cross A Processional Cross is a crucifix with the image of Jesus on the cross that emphasizes Jesus’ sacrifice and his death by crucifixion.

(Charles, ed. (1913).

The 60cm gold cross with its exquisite ornamentations is placed on the tabernacle together with 6 candlesticks with the same ornamentations and design. The exquisite set can be easily seen from the body of the church making it the symbol of the church.

On the four pointed Latin crucifix, Jesus is clothed in robes rather than stripped with his two feet nailed side by side instead of being crossed one above the other. It also consists of an upright post where the sufferer’s arms are nailed.

6.0 ARCHITECTURAL ELEMENTS AND&COMPONENTS 6.0 ARCHITECTURAL ELEMENTS COMPONENTS

130

6.1.6 Candlestick Candlesticks are one of the important traditions in Catholic churches as light represents passion and life. It is believed that Christ is present in the light, thus candles are lit to signify being together with Christ and also to betoken as an offering.

The candlestick stand itself is as tall as 60cm and on top of it is another 30cm lamp which is a replica of a white candle. A total of 6 gold candlesticks can be found arranged in a line on the tabernacle together with the crucifix in the middle. Together with crucifix, the candlesticks are one of the most prized possession of the church.

6.0 6.0 ARCHITECTURAL ELEMENTS AND& COMPONENTS ARCHITECTURAL ELEMENTS COMPONENTS

131

6.1.7 Paschal Candle The Paschal Candle is a 60cm large white candle that is lit every year during Easter and other special occasions such as baptisms and funerals. (Charles, ed. (1913).

The candle have a large red cross as the central symbol with five grains of wax nails embedded on it to represent the five wounds of Jesus. Greek letters alpha and omega are also present to signify that God is the beginning and the end. (Ziegler, 2016). The candle is lit with the sacred fire to represent the symbol of life and the light of Christ coming into the world.

ARCHITECTURAL ELEMENTS COMPONENTS 6.0 6.0 ARCHITECTURAL ELEMENTS AND& COMPONENTS

132

6.1.8 Church Bell A church bell is a Christian tradition used to inform time for communal service or daily masses for the parishioners. (Kessinger, 2006). It is also believed that the ringing of the church bells are able to drive out demons. (I. Bernard, 1990. p. 119).

The church possess a total of 4 large bells in the belltower and 2 smaller bells at the nave and sanctuary of the church. They are believed to be the original bells since the beginning of the church and all of them bear the inscription of the Sacre-Cover Basilica in Paris. The bells are made of metal and consists of a cup-shaped metal resonator with a pivoted clapper hanging inside. The 4 large bells are hung in the belltower so that the sound can reach a wider area.

6.0 ARCHITECTURAL ELEMENTS COMPONENTS 6.0 ARCHITECTURAL ELEMENTS AND&COMPONENTS

133

6.1.9 Reliquary Reliquary is a container for relics, which are considered more valuable than gems and golds. (Dobbins (1968), pp. 151–162).

The relic for the church of Immaculate Conception is the the tooth of the fourth parish priest— Saint Chastan.

The reliquary is a timber box decorated with ornaments that takes the form of a gothic church.

6.0 ARCHITECTURAL ELEMENTS COMPONENTS 6.0 ARCHITECTURAL ELEMENTS AND&COMPONENTS

134

6.1.10 Presider Chair The Presider Chair is derived from the bishop’s chair which is a chair only for the priest of the church. (Larson, 2010). The chair signifies the teaching, governing and the sanctifying position of the bishop.

(Beauduin, 2006) The presider chair in Church of the Immaculate Conception is located on the sanctuary so that the priest can be seen by all the parishioners during the Holy Assembly.

The presider chair is a simple timber and black leather tight seat and back chair. The chair is not majestic or grandiose as it is not suppose to look like a throne even though it reflects the dignity of the priest of the church.

6.0 ARCHITECTURAL ELEMENTS COMPONENTS 6.0 ARCHITECTURAL ELEMENTS AND&COMPONENTS

135

6.1.11 Prie-dieux & Kneeler A Prie-dieux is a type of prayer desk, with a small pocket for bibles and books as well as a kneeler. A kneeler is a cushion to allow the parishioners to kneel on instead of the floor. (Hugh, ed. (1911) p. 316).

The church have two type of prie-dieux, one of it is a single seater arranged in a row and the other is one long bench. The original prie-dieux before the refurbishment is the single seater prie-dieux, it has a greyish tone to match the previous church’s white interior. The new prie-dieux are mainly timber with no paint job done to complement the church’s current interior which have a warmer tone.

6.0 ARCHITECTURAL ELEMENTS COMPONENTS 6.0 ARCHITECTURAL ELEMENTS AND&COMPONENTS

136

6.1.12 The Way of the Cross The Way of the Cross are wood carvings placed in the nave of the church are one of the original items from the church and were repainted during the refurbishment of the church.

The wood carvings depicts the Stations of the Cross which is a series of 14 images arranged according to the faithful travel and are present in the church to reparate the sufferings and insults endured

by Jesus during his passion. Prayers are said by the devotees from station to station in a spirit of restitution during Lent. (Michael, 2012).

Figure Cross located located on on the the walls walls of of the the nave. nave.

Figure 6.14: The Way of the Cross (Peh, 2018)

6.0 ARCHITECTURAL ELEMENTS COMPONENTS 6.0 ARCHITECTURAL ELEMENTS AND&COMPONENTS

137

6.1.12 The Way of the Cross The meaning and story behind each wood carving.

Pilate condemns Jesus to die.

Jesus accepts his cross.

Jesus falls for the first time.

Jesus meets his sorrowful mother, Mary.

Simon helps carry the cross.

Veronica wipes the face of Jesus.

Jesus falls for the second time.

Jesus meets the women of Jerusalem.

Jesus falls for the third time.

Jesus is stripped of his clothes.

Jesus is nailed to the cross.

Jesus dies on the cross.

Jesus is taken down from the cross.

Jesus is placed in the tomb.

Figure 6.15: The Way of the Cross. (Peh, 2018) 6.0 ARCHITECTURAL ELEMENTS AND&COMPONENTS 6.0 ARCHITECTURAL ELEMENTS COMPONENTS

138

Location of the Way of the Cross

6.0 ARCHITECTURAL ELEMENTS AND COMPONENTS

139

Location of the Way of the Cross (cont’d)

6.0 ARCHITECTURAL ELEMENTS AND&COMPONENTS 6.0 ARCHITECTURAL ELEMENTS COMPONENTS

140

6.0 ARCHITECTURAL ELEMENTS AND COMPONENTS

141

Diagram 6.14: 6.14: Location Location of of Statues Statues in in church. church. (Peh, (Peh, 2018) 2018)

6.0 ARCHITECTURAL ELEMENTS AND&COMPONENTS 6.0 ARCHITECTURAL ELEMENTS COMPONENTS

142

6.0 6.0 ARCHITECTURAL ELEMENTS AND ARCHITECTURAL ELEMENTS & COMPONENTS COMPONENTS

143

6.0 6.0 ARCHITECTURAL ELEMENTS AND ARCHITECTURAL ELEMENTS & COMPONENTS COMPONENTS

144

6.1.14 Mosaic Artwork A Mosaic Artwork of Saint Chastan— the fourth parish priest of the church is seen profoundly on the main entrance of the church. The artwork act as an iconic symbol for the church as Saint Chastan is the significant figure for the church.

The mosaic artwork uses the colour scheme of warm colours, such as yellow, brown, orang and beige. The colour scheme manages to create a sense of harmony and auspicious.

6.0 6.0 ARCHITECTURAL ELEMENTS AND& COMPONENTS ARCHITECTURAL ELEMENTS COMPONENTS

145

6.1.15 Hail Mary The Hail Mary or Ave Maria is traditional Catholic prayer for the intercession of the Blessed Virgin Mary, the mother of Jesus. The symbol of Ave Maria is implied as the veneration for Mother Mary and it can be found throughout the scope of the church.

There are a total of 3 different designs for the symbol placed in the church. The first one is a blue mural art on the floor placed right in front of the main entrance, the second one is a simple white metal plate to match with the black metal gates and fences. The third one is a 3D wall mural art with a rose encircling the black symbol, due to the weather and other variation, the once purple rose is now a pastel pink rose.

6.0 ARCHITECTURAL ELEMENTS AND&COMPONENTS 6.0 ARCHITECTURAL ELEMENTS COMPONENTS

146

6.1.16 Celtic Cross The Celtic Cross is a latin cross featuring a nimbus surrounding the intersection. The Celtic Cross is the melding of a Latin Cross and the sun symbol which represent the halo of Jesus Christ.

This type of cross can be found in many parts of the church, such as the fence, columns and the roof. The cross not only mark the compound of the sacred place but also to imply that God is presence within the compound of the church.

Figure columns(Peh, (Peh,2018) 2018) Figure6.31 6.31:: Celtic Celtic cross cross on on column.

Figure 6.32 6.32:: Celtic Figure Celtic cross cross on onroof. roof (Peh, 2018)

6.0 ARCHITECTURAL ELEMENTS AND&COMPONENTS 6.0 ARCHITECTURAL ELEMENTS COMPONENTS

147

6.0 ARCHITECTURAL ELEMENTS & COMPONENTS

6.2Gothic GOTHIC ARCHITECTURE 6.2 Architecture Gothic architecture is an architectural style that flourished in Europe during the Middle Ages. This architectural style is mostly expressed through churches and cathedrals as its characteristics appeal to the emotions and feeling of springing from faith. (Barako, 2010) The characteristics that assert Gothic architecture are pinnacles, pointed arches, vaults, and colonnettes, all of which can be seen at the Church of the Immaculate Conception.

6.0 ARCHITECTURAL ELEMENTS & COMPONENTS

6.0 ARCHITECTURAL ELEMENTS AND COMPONENTS

148

Diagram 6.2 Location of Altar

6.0 6.0 ARCHITECTURAL ELEMENTS AND& COMPONENTS ARCHITECTURAL ELEMENTS COMPONENTS

149

6.2.1 Pointed Arches Pointed Arches are the one of the main characteristic of a Gothic Architecture. The purpose of the arch is to distribute the weight of the superstructure. (Pevsner, 1991). Gothic Architecture often uses vault as the height of the arch is unlimited and thus allowing the building to have wider and higher openings. (Clifton-Taylor, 1980).

Pointed arches is not only for structural purposes but also for aesthetic purposes, as pointed arches give off the aesthetic illusion of a higher ceiling.

Pointed arhces supported by colonettes can be seen enveloping most of the windows and doors on the ground floor of the church.

6.0 6.0 ARCHITECTURAL ELEMENTS AND& COMPONENTS ARCHITECTURAL ELEMENTS COMPONENTS

150

6.2.2 Archivolt Archivolt is the ornamental moulding or band following the curve on the underside of an arch. (Francis D.K.,1995).

The archivolts found at the church are lined at the bottom of the arches at the main entrance, accentuating the main entrance from the other side entrances. The archivolts at the church are plain and not ornamented with a colour contrasting to the arch and walls to draw attention and giving an effect of depth and distance.

6.0 6.0 ARCHITECTURAL ELEMENTS AND& COMPONENTS ARCHITECTURAL ELEMENTS COMPONENTS

151

6.0 ARCHITECTURAL ELEMENTS AND COMPONENTS

152

6.2.4 Colonnade Colonnade is a sequence of evenly spaced columns supporting a roof, an entablature, or arches. These were common architectural features of Early Roman churches. (Thomas,1999).

Colonnade can only be found at the narthex of the church. Just like the other columns and colonettes found in the church, the designs of the colonnades are simple and does not have any ornamentations.

6.0 6.0 ARCHITECTURAL ELEMENTS AND ARCHITECTURAL ELEMENTS & COMPONENTS COMPONENTS

153

6.2.5 Compound Pier Compound pier or Cluster pier is a cluster of column or pier which consists of a centre mass or newel, which was designed to support arches or the transverse of a vault. Hugh, ed. (1911).

Compound pier can only be seen at the narthex of the church, and just like the other elements of the church, the design of the piers are simple and does not have any elaborate ornamentations.

6.0 ARCHITECTURAL ELEMENTS COMPONENTS 6.0 ARCHITECTURAL ELEMENTS AND&COMPONENTS

154

6.2.6 Impost Impost is a projecting block resting on top of a column serving as the base for the springer or lowest voussoir of an arch. (Rolf, ed. 2010. p. 504). All of the impost of the pillars in the church share the same simple design with no ornamentation on its surface.

6.2.7 Socle Socle is a short pedestal used to support a column which is also known as the wall base which supports the upper part of the wall.

(Matthew P, 2017, p. 36).

There are two type of socle found in the church, one is the base for the columns and the other one is for the colonettes which are the thinner columns. Both socles are simple and does not have any elaborated ornamentations. The only ornamentation found on the socle for the column is the symbol of the Celtic Cross which is used to emphasize the presence of Jesus being in the compound of the church.

6.0 ARCHITECTURAL ELEMENTS AND&COMPONENTS 6.0 ARCHITECTURAL ELEMENTS COMPONENTS

155

6.0 ARCHITECTURAL ELEMENTS AND COMPONENTS

156

6.2.9 Roof Gable Gable is the triangular portion of a wall between the edges of intersecting roof pitches. The structural system used usually determines the shape of the gable and also it reflects climate, material availability, and aesthetic concerns of the church. (Hugh, ed. 1911. p. 380) Unlike most historical churches, the gable for this church is a simple band of arch and does not have any ornamentation.

6.0 6.0 ARCHITECTURAL ELEMENTS AND& COMPONENTS ARCHITECTURAL ELEMENTS COMPONENTS

157

6.2.10 Pinnacle Pinnacle is an Gothic Architectural ornament that forms a turret of the building. The pinnacle have to main functions, the first one being decorative ornamental and aesthetic purposes by adding loftiness and verticality to the structure. (Hugh, ed. 1911. p. 628) The pinnacle in the church is simple and does not have any ornaments however, it enhances the verticality of the church. The second function of the pinnacle is for structural purposes by weighing down the structure. The compressive stress of the pinnacle shifts the weight downwards instead of sideways and thus containing the stress of the structure of the roof and vaults. (Hugh, ed. 1911. p.

628)

6.0 ARCHITECTURAL ELEMENTS COMPONENTS 6.0 ARCHITECTURAL ELEMENTS AND&COMPONENTS

158

6.2.11 Rib Vault Rib Vault is an an arched form used to provide a space with a ceiling or roof. Gothic Architecture often uses vault as the height of the arch is unlimited and thus allowing the building to have wider and higher openings. Vault also introduce a higher ceiling making the interior feel more spacious and larger. (Daniel, 2014).

The church uses plaster ceiling to create a rib vault like ceiling in order to cover up the roof structure. The rib vault ceiling make the interior of the church seems more spacious in order to prevent the parishioners from feeling too crowded during special events and festivities.

6.0 ARCHITECTURAL ELEMENTS COMPONENTS 6.0 ARCHITECTURAL ELEMENTS AND&COMPONENTS

159

6.2.12 Clerestory Clerestory is a high section of a wall above the roofline that comprise of windows above the eye level. The purpose of clerestory is to provide better ventilation and also to admit additional natural lighting. (J. Kirk, 1988).

Clerestory also provides extra height for the interior, giving off the sense of being in a large space and to avoid feeling pressured when the church is crowded.

Figure 6.50: Clerestory windows from the outside. (Cheah, 2018)

6.0 ARCHITECTURAL ELEMENTS COMPONENTS 6.0 ARCHITECTURAL ELEMENTS AND&COMPONENTS

160

6.2.13 Quatrefoil A Quatrefoil is one of the most popular element in Gothic Architecture. The decorative element is a symmetrical rendering of a leaf. (Antram, 1989). Foil motifs are found on most tracery of the church’s windows. The motif is to represent luck as it a replica of a four-leafed clover.

The Quatrefoil can be found in several places of the church, one of which is the roof and also the windows and doors located at the site of the nave. The quatrefoil is present in order to present a lucky omen to the parishioners.

6.0 ARCHITECTURAL ELEMENTS AND&COMPONENTS 6.0 ARCHITECTURAL ELEMENTS COMPONENTS

161

6.2.14 Lancet Window Lancet Window is a tall, narrow window with a pointed arch top.

(Wayback, 2006). The lancet window can be easily seen at most part of the church as it is located right above the sanctuary and is the most significant element of the church.

The windows are grouped in a mass of 3 with the tallest window in the middle. The tallest of the 3 also pictates the most important figure which is Blessed Virgin Mary while the other 2 pictates the angels making a magnificent end product.

6.0 ARCHITECTURAL ELEMENTS COMPONENTS 6.0 ARCHITECTURAL ELEMENTS AND&COMPONENTS

162

6.2.15 Stained Glass Stained Glass Windows are the proud heritage of the church, which was one of the original items of the church. Stained glass are commonly used in gothic churches for decorative and informative purposes.

Stained glass are often used as windows as the beauty of the glass is best shown when there is light passing through it. (Hayward, 2016).

Besides that, it is also believed that God is present where the light is, and thus the colored glass that allows the light penetration presents the presence of God. (Przybylek, 2016) Stained glass are one of the important tools in teaching Christian beliefs to the people as the designs of the stained glass depict the scenes from the Bible. (Hayward, 2016).

There is a total of 10 stained glasses found in the church, all of which can be found on the northern part of the church.

6.0 ARCHITECTURAL ELEMENTS COMPONENTS 6.0 ARCHITECTURAL ELEMENTS AND&COMPONENTS

163

6.0 ARCHITECTURAL ELEMENTS AND&COMPONENTS 6.0 ARCHITECTURAL ELEMENTS COMPONENTS

164

6.0 ARCHITECTURAL ELEMENTS AND&COMPONENTS 6.0 ARCHITECTURAL ELEMENTS COMPONENTS

165

6.0 ARCHITECTURAL ELEMENTS AND&COMPONENTS 6.0 ARCHITECTURAL ELEMENTS COMPONENTS

166

6.0 ARCHITECTURAL ELEMENTS AND&COMPONENTS 6.0 ARCHITECTURAL ELEMENTS COMPONENTS

167

6.2.16 Balustrade Balustrade is a row of small columns topped by a rail. The low screens are designed to prevent falling from high places.

The design of the balustrade in the church is a simple white metal fence with pointed arch baluster. The design of the balustrade enhances the perception of a gothic architecture.

6.0 ARCHITECTURAL ELEMENTS COMPONENTS 6.0 ARCHITECTURAL ELEMENTS AND&COMPONENTS

168

7.0 BUILDING MATERIALS AND CONSTRUCTION 7.1 7.2 7.3 7.4 7.5 7.6

Insight Use of Building Materials Structural Components Non-structural Components Details Building Condition

7.1 INSIGHT Being the second oldest church in the diocese of Penang, the Church of the Immaculate Conception has undergone a few reconstructions since its first establishment in 1811. Therefore, the condition of the building is relatively new compared to other historical buildings.

Unlike the oldest church in Penang - The Church of Assumption, The Church of the Immaculate Conception is a functioning church.

Therefore, the condition of the church has to be maintained and kept well. Materials play an important role in determining the nature of the maintenance work that has to be done to keep the church well and functioning.

The church has undergone renovation works but not much can be done to its exterior as it is a 3rd class heritage building and it is recommended to keep the building as original as possible to preserve the heritage and history of the building. (Cheah, personal communications, 22nd January 2018) There now exists a dividing line between keeping the building’s original materials or changing them to improve the condition of the church.

Figure 7.1: Exterior perspective of the Church of the Immaculate Conception. (Wong, 2018)

Figure 7.2: Interior perspective of the Church of the Immaculate Conception. (Wong, 2018)

7.0 BUILDING MATERIALS AND CONSTRUCTION

170

7.2 USE OF BUILDING MATERIALS The condition of the church as a living heritage of Penang influenced the building materials employed as there is a contrast between the interior and exterior of the church. Much of the original materials are kept and given regular maintenance such as painting jobs to preserve the exterior facade of the old building. There are building materials used that are more modern to facilitate usage of the spaces involved.

The use of building materials of the church is correlated to the community that uses the church. The clay brick tiles of the interior walls are chosen as the priest of the church recognized the advantages of the tiles from other churches that he has been involved with.

Figure 7.3: Collage of building materials used in the church. (Wong, 2018)

7.0 BUILDING MATERIALS AND CONSTRUCTION

171

Diagram 7.1: Location of materials annotated on exploded axonometric. (Wong, 2018)

7.0 BUILDING MATERIALS AND CONSTRUCTION

172

CELTIC CROSS ORNAMENT MADE WITH PLASTER

STEEL SCISSORS TRUSSES CONNECTED TO STEEL JOISTS WITH STEEL C-CHANNEL

L-SHAPED STEEL JOISTS

PLYWOOD LAYER AS ROOFING STRUCTURE

TIMBER JOIST CEILING STRUCTURE WITH PLASTERED CEILING SURFACE

STAINED GLASS WINDOW STAINED GLASS WINDOW

CLAY BRICK LOAD BEARING WALL 210MM X 130MM CLAY BRICK TILES AS INTERIOR FINISHING

T-SHAPED CONCRETE STAIRCASE CLAY BRICK COLUMNS OF DIFFERENT HEIGHTS ATTACHED WITH PINNACLES 225MM X 305MM CONCRETE INTERIOR COLUMN

TERRACOTTA FLOOR TILES OF DIFFERENT SIZES

Diagram 7.2: Material descriptions annotated on section. (Wong, 2018)

7.0 BUILDING MATERIALS AND CONSTRUCTION

173

7.3 STRUCTURAL COMPONENTS 7.3.1 Walls The current walls of the Church of the Immaculate Conception were constructed in 1899 and are load bearing walls. Load bearing walls are the main structure of the church. Load bearing wall serves to support the weight of structural elements above it such as the roof structure.

The masonry wall of the church is constructed using clay bricks. Clay bricks are laid on top of one another and bonded using mortar. A layer of plaster coating is applied onto the surface of the brick wall and then painted over. This result in the need for constant painting to maintain the look of the church.

Figure 7.4: The walls of the Church of the Immaculate Conception.

(Lim, 2018)

Clay brick tiles are added on at a later date to the interior of the church. The brick veneer is arranged in a running bond and adhered with a raked mortar joint.

130MM X 210 MM CLAY BRICK TILES RAKED MORTAR JOINT

CLAY BRICKS

PLASTER

INTERIOR

EXTERIOR

PAINT LAYER

Diagram 7.3: Detail of the walls of the church.

(Wong, 2018)

7.0 BUILDING MATERIALS AND CONSTRUCTION

174

7.3.1 Walls (cont’d) Material : Clay bricks Clay bricks are used predominantly in historic buildings in Malaysia due to their availability and are even used today for restoration of old buildings. (Harun, 2011) Due to its durability and strength, it can be used to construct a load bearing wall. Clay bricks are fire resistant and therefore ensures the safety of the building. Exposed clay bricks are not suitable for the ambience of a church and therefore the walls are plastered and painted for a more fitting appearance.

The use of clay bricks in the Church of the Immaculate Conception can be seen from a photograph during the church’s renovation.

Figure 7.5: Hacked walls of the church during renovation. (Bicentennial Celebration 1811-2011, 2011, p. 120)

7.0 BUILDING MATERIALS AND CONSTRUCTION

175

7.3.1 Walls (cont’d) Material : Brick veneer Father Michael Cheah introduced an addition of clay brick tiles to the interior of the church. Clay brick tiles also known as brick veneer is a thin layer of brick that is used aesthetically as a form of surface finish rather than structurally. Brick tile is made either from salvaged brick shaved into thin slices, or from new clay that is molded into tiles. These tiles are bonded by spreading mortar underneath and between the tiles. According to Cheah (2018), clay brick tiles are used because they are cooling, acoustically friendly as the rough surface reduces echo and aesthetically pleasing as well. The use of those tiles also reduce the overall maintenance cost of the building as the tiles do not require external finishing such as paint.

Figure 7.6: Clay brick tiles used at the interior of the church. (Peh, 2018)

Figure 7.7: Clay brick tiles used at the altar of the church. (Peh, 2018)

7.0 BUILDING MATERIALS AND CONSTRUCTION

176

7.3.2 Floor 7.3.2.1 Nave The floor of the church is constructed using concrete flooring system.

Finishing such as floor tiles and polishing is used on the concrete surface. Some of the floor is left bare after polishing work is done to the concrete.

At the nave, terracotta floor tiles are used on the aisles and parts that are left bare indicates the seating area. The terracotta floor tiles are said to be original and does not require frequent replacement.

This proves the durability of the material. A mixture of terracotta and ceramic floor tiles are used at the altar.

Figure 7.8: Use of terracotta tiles separate aisle from the seating area.

(Wong, 2018)

Material : Reinforced concrete Concrete is a commonly used building material which is made from a mixture of sand, cement, gravel, aggregates or additives and water. The ratio of the mixture can be adjusted to produce concrete of different strength. Concrete has high compressive strength but low tensile strength. Therefore, steel bars known as rebar are added to compensate for its weakness.

7.0 BUILDING MATERIALS AND CONSTRUCTION

177

7.3.2.1 Nave (cont’d) Material : Terracotta tiles Terracotta is a ceramic made by firing refined clay mixtures at high temperatures in kilns which are furnaces or ovens specifically made for firing. Terracotta has a signature shade of red and brown which gives the space a warm and rustic look. Terracotta floor tiles are very durable and can withstand frequent usage and foot traffic without breaking, fading or chipping.

Material : Ceramic tiles

Figure 7.9: Close-up of terracotta tiles. (Peh, 2018)

Ceramic tiles are made from a mixture of non metallic minerals such as clay and sand fired at high temperature and manufactured in modular unit sizes, which facilitates installation. Ceramic tiles come in many different pattern and sizes, resulting in high aesthetical appeal. These tiles are commonly used due to their aesthetics, durability and properties such as waterproof and fire-resistance.

They can be easily cleaned and can be treated to be stain resistant.

Figure 7.10: Close-up of tiles used at the altar. (Peh, 2018)

7.0 BUILDING MATERIALS AND CONSTRUCTION

178

7.3.2.2 Shrine, narthex and side porch A layer of concrete is poured over the floor area of shrine, narthex and the side porches. A repeated tile pattern known as ashlar slate is stamped onto it. This gives the pattern and the texture to the flooring.

The concrete is then left to cure overnight.

Figure 7.11: Concrete floor with tile pattern at the shrine. (Wong, 2018)

Figure 7.12: Close-up of the tile pattern on the concrete floor. (Peh, 2018)

7.0 BUILDING MATERIALS AND CONSTRUCTION

179

7.3.2.3 Bell tower Due to the less accessible condition of the bell tower, the floor on the upper floor of the bell tower uses a simple timber joist system.

Material : Timber The use of timber for structural purposes is rather minimal in the Church of the Immaculate Conception. Timber joists are used as they are lightweight and can be constructed easily. Due to its natural properties, timber can be exposed to damage easily and therefore are used in spaces with less human traffic such as the bell tower.

Figure 7.13: Timber flooring of the bell tower. (Peh, 2018)

7.0 BUILDING MATERIALS AND CONSTRUCTION

180

7.3.3 Roof 7.3.3.1 Gable roof The pitched roof of The Church of the Immaculate Conception uses a steel truss system. Steel trusses are used as it can support a large amount of weight and span great distances as required by the size of the church that needs to hold a congregation of around 700 people.

Scissors type steel trusses are used in the church due to its unique shape that allows for a vaulted and higher ceiling. This will provide a grandeur feeling to the church as it should be in a worship place.

The individual chords and members of the steel trusses are joined together by steel gusset plates, to which they are bolted to. Steel joists are then bolted to these trusses in a perpendicular manner to provide a surface for the attachment of the plywood layer of the roof.

Waterproof membrane is then applied to the plywood. Rubberized asphalt shingles layers are then nailed onto the plywood.

The insides of the roof can be accessed through the bell tower for maintenance purposes.

Figure 7.14: Roof structure of the church which can be accessed through the bell tower. (Wong, 2018)

PINNACLE MOULDED IN CLAY

STEEL SCISSORS JOIST MEMBER STEEL C-CHANNEL CONNECTING STEEL TRUSS TO ROOFING LAYER ASPHALT SHINGLES PLYWOOD LAYER AS SHEATHING CEILING TIMBER JOISTS STEEL GUSSET PLATE CEILING PLASTER

Diagram 7.4: Construction details of the gable roof of the church.

(Law, 2018)

7.0 BUILDING MATERIALS AND CONSTRUCTION

181

7.3.3.1 Gable roof (cont’d) Material : Steel Steel has many properties that make it a useful and essential building material. Its strength and durability make it a great choice for structures exposed to high amounts of stress, such as weather, heat, large amounts of applied force and constant usage. Using steel for the trusses allow them to be made in a standard manner without much variation. Steel is relatively light which reduces the force exerted on the load bearing walls. Steel are used for the joists which provide a sturdy surface for the plywood layer of the roof.

Figure 7.15: Steel joists connected to the plywood layer of the roof. (Wong, 2018)

Material : Plywood Plywood as a building material is very widely used due to its many useful properties. It is an economical, factory-produced sheet of wood with precise dimensions that does not warp or crack with changes in atmospheric moisture. Plywood is an engineered wood product made from three or more ‘plies’ or thin sheets of wood. These are glued together to form a thicker, flat sheet. Its availability in large quantities allows the usage of plywood as roof sheathing and also as the ceiling surface.

7.0 BUILDING MATERIALS AND CONSTRUCTION

182

7.3.3.1 Gable roof (cont’d) Material : Asphalt shingles Asphalt shingles are composed of a base material, either organic felt or glass-fiber mat, that provides support for the weather-resistant components and gives a shingle strength. Asphalt shingles are easy to install, light and cost friendly. However, they are not too resistant against strong wind. Cheah (personal communication, 22 January 2018) has mentioned that leakage has been caused due to shingles blowing off at the roof ridge during strong wind but he personally liked the looks of it. These shingles can last for 12 to 15 years and are fire resistant.

Figure 7.16: Exterior view of the roof from the top of the bell tower. (Cheah, 2018)

Figure 7.17: Close-up of the asphalt shingles. (Wong, 2018)

7.0 BUILDING MATERIALS AND CONSTRUCTION

183

7.3.3.2 Narthex The narthex of the church which is a later addition to the building uses a simple timber joist for its roof structure. The roofing layer is the same as the roof of the church.

Figure 7.18: Timber roof joists of the narthex roof. (Wong, 2018)

7.0 BUILDING MATERIALS AND CONSTRUCTION

184

7.3.4 Columns 7.3.4.1 Main column Columns are constructed using clay bricks. Most columns are attached to the masonry wall. Plaster is applied to smoothen the surface and then painted to prevent damage. Details and ornaments are added to the base of the columns using plaster.

Figure 7.19: Brick columns are attached with pinnacles. (Cheah, 2018)

7.3.4.2 Mezzanine Simple concrete columns are used to hold up the mezzanine floor.

These columns provide support to the flooring system to prevent them from buckling.

Figure 7.20: Concrete columns used at the interior of the church.

(Cheah, 2018)

7.0 BUILDING MATERIALS AND CONSTRUCTION

185

7.4 NON-STRUCTURAL COMPONENTS 7.4.1 Doors Doors of the Church of the Immaculate Conception contributes immensely towards the Gothic architecture of the church due to the pointed arches present on each of the door frames. Between the arch and certain types of doors are quatrefoil and two trefoil patterns (also a feature of Gothic architecture) designed to fit in the space from a recent renovation.

Due to the thickness of the wall of the church, two sets of doors can be installed at the entrances. A set of timber door with metal ornamentation on the sides is set on the outer part of the frame and is usually the facade of the doors. A more modern glass panel with aluminium frame doors are used for the inner part of the frame.

The timber door opens outwards while the other opens inwards. The thickness of the door frame is also used as placement for the holy water font as the congregation needs to dab on holy water before entering the church.

Figure 7.21: Exterior facade of a typical door of the church. (Wong, 2018)

These doors are installed to the frame using butt hinges. For safety reasons, bolt door latches are installed on the inside so that the church can be locked when it is closed.

Figure 7.22: Both sets of doors located at one frame with holy water font.

(Cheah, 2018)

7.0 BUILDING MATERIALS AND CONSTRUCTION

186

7.4.1 Doors (cont’d) Metal mesh doors are used for the entrances to the storage spaces, the mezzanine floors and the office. Metal mesh allows visibility to the interior spaces.

Other doors such as single glass panel door and timber door are used in certain interior spaces.

Figure 7.23: Metal mesh doors used at the mezzanine. (Peh, 2018)

Figure 7.24: Timber panel door with aluminium frame at the entrance to bell tower. (Peh, 2018)

7.0 BUILDING MATERIALS AND CONSTRUCTION

187

7.4.1 Doors (cont’d) Material : Tinted glass Tinted glass are mainly used for the doors and windows of the church. The glass diffuse the sunlight that enters and thus reduce the harmful effects of prolonged sunlight exposure. This will protect the valuable items, sculptures and relics in the building from damaging and harmful effects of solar heat and UV rays from the sun. Tinted glass also allows privacy in spaces such as offices of the church as the interior is not visible to the outside during the day.

Figure 7.25: Reflective surface of the tinted glass. (Peh, 2018)

CLAY BRICK LOAD BEARING WALL WITH CLAY BRICK VENEER INTERIOR 730MM THICK PLASTER FRAME ORNAMENTATION

INTERIOR

EXTERIOR

40MM THICK ALUMINIUM WINDOW FRAME

Diagram 7.5 : Typical construction detail of a door in the church.

(Lim, 2018)

7.0 BUILDING MATERIALS AND CONSTRUCTION

188

7.4.2 Windows 7.4.2.1 Ground floor windows The windows of the Church of the Immaculate Conception provide natural lighting to the interior spaces of the church. Although the effect is lessened due to the thickness of the frame of the windows which causes natural light to be diffused. Therefore, certain spaces of the interior such as the altar still uses artificial lighting during the day to illuminate the spaces.

Figure 7.26: Windows on ground floor. (Cheah, 2018)

CLAY BRICK LOAD BEARING WALL WITH CLAY BRICK VENEER INTERIOR

730MM THICK PLASTER FRAME ORNAMENTATION 10MM THICK FIXED CLEAR GLASS WINDOW

10MM THICK TINTED GLASS WINDOW

INTERIOR

EXTERIOR

40MM THICK ALUMINIUM WINDOW FRAME

Diagram 7.6: Typical construction details of a window in the church.

(Lim, 2018)

7.0 BUILDING MATERIALS AND CONSTRUCTION

189

7.4.2.2 Clerestory windows Smaller windows known as clerestory windows are also positioned at the roof of the church to increase the effect of natural lighting on the church. These windows are harder to be accessed and therefore are usually kept closed.

Material : Frosted glass Frosted glass is created by sandblasting or acid etching a clear sheet glass which creates a pitted surface. This results in a glass that has translucent properties which can reduce the intensity of light going in.

Figure 7.27: Clerestory windows. (Jong, 2018)

Figure 7.28: Frosted glass used at the top part of the clerestory windows.

(Wong, 2018)

7.0 BUILDING MATERIALS AND CONSTRUCTION

190

7.4.3 Ceiling The ceiling of the church uses a timber joist system which provide the structure onto which the ceiling surface can be fixed. Ceiling joists can also be connected to the roof trusses to provide further support to the roof system.Plywood is nailed onto the ceiling joists and plastered to form the curved surface of the interior ceiling of the church.

Material : Plaster Plaster can be used as protection for certain building materials or for decorative purposes. Plaster usually consists of mixture of either gypsum, lime or cement, aggregates and water and hardens to form a hard coating. Plaster is not strong enough as a structural element however. The ceiling of the church is plastered to form a smooth curve to the interior. Plastering will cover up any gap between the ceiling and the roof and this might discourage the building’s stack ventilation.

Figure 7.29: Curved ceiling of the church. (Cheah, 2018)

Figure 7.30: Timber joists of the ceiling structure. (Cheah, 2018)

7.0 BUILDING MATERIALS AND CONSTRUCTION

191

7.4.4 Stairs, Ramps & Ladders 7.4.4.1 Stairs Stairs in the Church of the Immaculate Conception are mainly for the mezzanine floors of the nave and transept that holds the seating area for the congregation and the choir group. These stairs are T-shaped concrete stairs with two access points each to allow better entry and exit through the side doors.

A spiral concrete staircase is located at the corner of the CLOW room. Spiral staircase is used as it does not occupy a large space.

Figure 7.31: Concrete staircase leading to the mezzanine floor.

(Lim, 2018)

HANDRAIL

2530MM LENGTH LANDING

180MM RISER 245MM THREAD

Diagram 7.7: T-shaped concrete staircase detail. (Wong, 2018)

7.0 BUILDING MATERIALS AND CONSTRUCTION

192

7.4.4.2. Ramps The church has installed ramps at specific entrances to allow easier movement for the disabled and the elderly. These ramps are constructed using concrete and finished with terracotta floor tiles to add traction.

Figure 7.32: Ramp installed at one of the entrances. (Peh, 2018)

7.4.4.3 Fire ladders Access to the higher floors of the bell tower uses a steel ladder installed on the side of the wall.

Figure 7.33: Fire ladder to allow access in the bell tower. (Peh, 2018)

7.0 BUILDING MATERIALS AND CONSTRUCTION

193

7.4.5 Details 7.4.5.1 Pointed arch A pointed arch is one of the more recognizable features of Gothic architecture. A pointed arch produces less thrust at the base compared to a circular arch, which allows for taller and more closely spaced openings, typical of Gothic architecture. (Hadrovic, 2009) The Church of the Immaculate Conception constructs its pointed arches utilizing clay bricks.

Figure 7.34: Pointed arches at the main entrance of the church.

(Jong, 2018)

KEYSTONE

EXTRADOS

CROWN

VOUSSOIRS

INTRADOS

Diagram 7.8: Nomenclature of a pointed arch. (Wong, 2018)

7.0 BUILDING MATERIALS AND CONSTRUCTION

194

7.4.5.2 Pinnacles Pinnacles are another prominent feature of Gothic architecture.

Pinnacles in the Church of the Immaculate Conception are moulded in clay.

Figure 7.35: Pinnacles with a simplified design. (Cheah, 2018)

7.4.5.3 Ornaments and icons Material : Plaster Plaster is also employed to create ornaments and decorative icons around the church such as celtic crosses or rose symbol. Plaster slurry is prepared before being casted in a mould, usually made of ceramic or clay. The mould ensures the hardened plaster to be of a standard shape and size.

Figure 7.36: Pink rose Hail Mary ornament made of plaster attached to a few columns of the church. (Wong, 2018)

7.0 BUILDING MATERIALS AND CONSTRUCTION

195

7.4.5.4 Stained glass window Material : Stained glass window Stained glass is one of the foremost techniques of painting practiced in Europe during the Gothic period and the Renaissance. Also called decorative glass and art glass, stained glass windows are commonly used in churches, museums, and funeral homes. The term stained glass derives from the silver stain that is often applied to the side of the window that would face the outside of the building. When the glass is fired, the silver stain will turn a yellow colour that ranges from lemon to gold. Stained glass is usually used to make windows, so that the light would shine through the painting. In the Church of the Immaculate conception, there are 10 stained glass windows each with their own story.

Figure 7.37: Stained glass windows above the altar. (Peh, 2018)

7.4.5.5 Altar The altar of the Church of the Immaculate Conception consists of several furnitures that are made from timber and adorned with carvings.

Figure 7.38: Altar furnitures. (Peh, 2018)

7.0 BUILDING MATERIALS AND CONSTRUCTION

196

7.4.5.6 Bell structure The bell structure consists of 6 metal bells connected to a series of timber structure. The timber rack is joined together using simple joints, grooves, nuts and bolts.

Simple timber joints such as cross halving joints are utilised to construct the structure.

Figure 7.39: Centre bell. (Wong, 2018)

Figure 7.40: Timber halving joints of the bell structure. (Wong, 2018)

7.0 BUILDING MATERIALS AND CONSTRUCTION

197

7.5 BUILDING CONDITION The Church of the Immaculate Conception still stands tall today, and had undergone a significant renovation especially to its interior around seven years ago. The church receives regular maintenance as it is still an active church and has consistent visitors to the church.

Minimal defects can be found on the church and weathering can only be visible on certain areas such as the roof fascia. The bell tower which is usually inaccessible is also relatively well kept.

A few spaces in the church has its function changed to accommodate the users’ needs. For example, confessional rooms are used as storage and a temporary office has been set up behind the shrine. A new building block has been constructed behind the church that can help mitigate the need for spaces.

Figure 7.41: Defect found on a non-structural column. (Wong, 2018)

7.0 BUILDING MATERIALS AND CONSTRUCTION

198

8.0 CONCLUSION 8.1 8.2 8.3 8.4 8.5

Insight Comparison Future Development Conclusion Reflection

8.1 INSIGHT Churches in Penang are a living heritage in this decade where historical churches are preserved and conserved properly by authorities. The long-preserved churches are originated back to the early 19th century, where immigrants came in and brought in French missionaries to the community.

Church of the Immaculate Conception is the second oldest church in Penang, whereas the Church of Assumption is the first church built on the island. Both of these parish are significantly important to the formation of Penang whereby the English influence is reflected on these heritage buildings. Comparing both churches that are founded in the similar era, both has some notable differences.

The comparison is made in contrast with Church of Assumption.

Church of Assumption is a Roman Catholic church located along Lebuh Farquhar, George Town, 10450 George Town, Pulau Pinang opened in the year 1787, founded by Captain Francis Light and his friends.

Figure 8.1: Windows of Church of the Immaculate Conception, Penang.

(Chin,2018)

8.0 CONCLUSION

200

8.2 COMPARISON 8.2.1 Historic vs Historicism Historic buildings are like trendsetters that reflect the style that was popularised at a certain time period. Historicism is a way to recreate or imitate a past historical style from a certain period of time.

Historic - Church of Assumption Church of Assumption is a first class heritage building with a colonial style architecture. The colonial style is very much influenced by the community and the social aspects of that time. Historic values of the building are much preserved because the church does not retain its original religious function to the community, thus needing less renovation.

Figure 8.2: Perspective view of Church of Assumption, Penang. (Chin,2018)

Historicism - Church of the Immaculate Conception Church of the Immaculate Conception is a third class heritage building with a recreation of the gothic style architecture as influenced by the French priest.The priest who carried out the missionary came from France which then conveyed the design style of Gothic architecture on the church, with a common language with the design of other churches around the world. This historic building has undergone various renovations which resulted in designs manipulated to suit the current technology and maintenance purposes.

Figure 8.3: Perspective view of Church of the Immaculate Conception, Penang. (Chin,2018)

8.0 CONCLUSION

201

8.2.2 Cathedral vs Church A cathedral serves as the bishop’s site and is the central church of a diocese, conference or episcopate. It is designed with two bell towers, signifying the design of a cathedral. A church is a general building used for Christian worship. Churches can be found anywhere, in both small towns and big cities, while cathedrals are usually found only in cities.

Cathedral - Church of Assumption Consist of two bell towers, this church was designed first to become a cathedral. The site originally is where the bishop office is situated at.

In 25th February 1955, Bishop Francis Chan was ordained in this church. This church was then given the cathedral status. In the 1800s, the renovation into the crucifix form is then constructed to accommodate more people. Due to less functionality of this cathedral to the community, and the migration of diocese, the cathedral is moved to the Cathedral of The Holy Spirits

Figure 8.4: Front elevation view with two bell towers of Church of Assumption, Penang. (Cheah, 2018)

Church - Church of the Immaculate Conception This church started off with much support from the Eurasian community. This Roman Catholic church has only one bell tower that stands with a 4-storey building. More as a functional community church to the parishioners now, it is renovated to suit all visitors.

Figure 8.5: Front elevation view with single bell tower of Church of the Immaculate Conception, Penang. (Cheah, 2018)

8.0 CONCLUSION

202

8.2.3 Natural Inclusivity vs Complementarity through Antithesis Natural inclusivity of a building dictates that the building fits into the site context and blends in with the function of the surrounding buildings. Complementarity through antithesis discuss on the opposite purpose of the building compared with the existing buildings on site. Thus, could be easily differentiated despite the surrounding site context, but complements the variation of other types of buildings.

Natural Inclusivity - Church of Assumption The site around Church of Assumption is situated at the heritage site of Penang.The surrounding buildings are historical buildings, mostly religious buildings, government buildings, schools, like the St. George Church (Figure 8.7), Penang High Court Georgetown, Penang State Museum, and SMK Convent Light Street.This represents natural inclusivity to the site context where the church is in a concentration of a heritage site full of historical buildings.

Antithesis - Church of the Immaculate Conception In comparison, Church of the Immaculate Conception is a total opposite situation where it is located at Pulau Tikus where residences are more concentrated here. With more in contact with the community, this Catholic church is surrounded with residential area, shophouses, government schools and commercial buildings. This church gives emphasis in the site context where it is the only Roman Catholic church in Pulau Tikus. It complements the site by providing convenience of a religious building for the community.

Figure 8.6: St George’s Church near the Church of Assumpution.

(FanLim, 2012)

Figure 8.7: Belisa Court beside Church of the Immaculate Conception (Cheah, 2018) 8.0 CONCLUSION

203

8.2.4 Literality vs Mimesis Literality derives the design as it is which leaves nothing to any discovery or stimulation of the mind for creativity. Mimesis signifies imitation and it was a term adopted very early in the Greek aesthetics.

Literality - Church of Assumption This church represents the unique style that is different from the other churches at that era. As the first church built in Penang, it is built based on the colonial style with less Gothic influence by the French missionary. It can be dictated that is built based on the cultural influence which is distinctive and unusual due to no other church comparison in the past. The plan of the church was originally rectangular in shape. Later adopted the formal church cruciform plan during renovation works. It also consist of dome ceiling and antique ornaments.

Mimesis - Church of the Immaculate Conception Church of the Immaculate Conception adapted the mimesis of Gothic and Neo-Gothic architectural style. The interior is remarkably distinctive on the influence of Gothic clerestory windows, altar with huge sanctuary., and a plan following the crucifix. Design of the vaulted ceiling is also remarkably seen following the church design. Mimesis of Gothic architecture and church architecture elaborate the revival of art and culture, recreating details and craftmanship, and deceptive theatricality.

Figure 8.8: Interior space of Church of Assumption, Penang. (Cheah, 2018)

Figure 8.9: Interior space of Church of the Immaculate Conception, Penang. (Chin, 2018)

8.0 CONCLUSION

204

8.2.5 Restore vs Preserve Restore - Church of Assumption Church of Assumption’s stained glass are restored as the previous stained glasses are destroyed during the war. The details on the stained glass are not as intricate, but the colours are more vibrant on the new stained glass.The restoration of stained glass is important to still showcase the meanings behind the stained glass as it is for the historical references for the identity of the church.

Preserve - Church of the Immaculate Conception Church of the Immaculate Conception consist of stained glass that are preserved from the past. The preserved stained glass are hung above the altar. Preservation is important to have to have look back to the past details and constructions. Another layer of windows are added behind the stained glass to protect the stained glass from pollution or damages from the outside.

Figure 8.10: Stained Glass of Church of Assumption, Penang. (Peh, 2018)

Figure 8.11: Stained Glass of Church of the Immaculate Conception, Penang. (Peh, 2018)

8.0 CONCLUSION

205

8.2.6 Special representation World War II Memorial - Church of Assumption Commemoration when a torpedo was fired at the Russian protected cruiser Zhemchug’s crew of 250 amounted to 88 dead and 121 wounded. that was sunk during the first World War. It was sunk off guard, with no defence by the Russians. They were caught off guard, no defence. Four French ships chasing and battling the escaping German ship, one ship lost, because of the size and less defence, all because of the carelessness of the German ship.

This incident was recorded as the Battle of Penang. The soldiers were mostly Catholics and this small memorial is to commemorate the loss of the Russian ship in the honour of the fallen soldier every year in this church.

Figure 8.12: World War II Memorial of Church of Assumption, Penang (Chin, 2018)

St Chastan Monument - Church of the Immaculate Conception The monument of St Chastan is significant to the church because it is to pay tribute to the only parish priest that is ever made into a saint that served in Malaysia, not counting St. Francis Xavier.

The monument also contains his biography and plague that listed all the parish priest in Church of the Immaculate Conception from 1811 onwards.

This is the only place where all traces of St Chastan would be acquired in, it represents the church with the tribute of St. Chastan.

Figure 8.13: St. Chastan monument Church of the Immaculate Conception, Penang. (Chin, 2018)

8.0 CONCLUSION

206

8.3 FUTURE DEVELOPMENT The Church of the Immaculate Conception has undergone many renovations that changed the design and functionality of the church.

Due to limited funding issues and the latest renovation works, there are no plans for future development for the church unless minor issues occurred that requires immediate attention. Also, due the recent huge renovation works, the repainting of the exterior and the new multipurpose building at the back of the church, all of these gave a whole new look to the church. With proper care and maintenance of the church, parishioners and visitors are likely to have a more pleasant environment to this sacred worship building.

The Church of the Immaculate Conception carries many important aspects not only to parishioners but also to the community nearby.

With the historical value of the church, it is no doubt a gem to Pulau Tikus to preserve this church until today.

Figure 8.14: Full Front elevation of Church of the Immaculate Conception, Penang. (Cheah, 2018)

8.0 CONCLUSION

207

8.4 CONCLUSION

The Living Heritage The Church of the Immaculate Conception represents a Roman Catholic church built for the community, for the people. The church engages the revival of arts and crafts, history, philosophy and cultural heritage.

The church will continue to inspire and aspire younger generations to preserve the significance and importance of this church.

Preservation of any building and even this church is an ongoing process where the meaning behind each building is perpetual and symbolic.

Church of the Immaculate Conception emphasises the design of revival art but with constant improvement to suit the community and technology without losing its original identity and spiritual paradigm of the church.

Figure 8.15: Perspective showing pinnacles and cross of Church of the Immaculate Conception, Penang. (Chin, 2018)

8.0 CONCLUSION

208

8.5 REFLECTION The Church of the Immaculate Conception is a spectacular church that is nostalgic to many people that live in Georgetown.

The church started off as a church for Eurasians that served many parishioners to settle down in the small town of Kampung Serani. Hence, being able to gain the opportunity to study this piece of cultural architecture was a privilege for us as we are able to understand the architectural significance and importance of heritage buildings.

Having gone through many stages of renovations to the present building, the Church of the Immaculate Conception serves the loyal community of Pulau Tikus for centuries and these people are the change of the church. Our team were exposed to many architectural elements, construction and materials that are built based on the context of the site, and intricate details on ornaments.

The whole journey of this project was considered an eye-opening and eventful experience as this is our first encounter on measuring a heritage building. From measuring the building during site visit, to producing AutoCAD and Revit drawings, report and a model, the process is challenging yet rewarding as we are able to document the Church of the Immaculate Conception in detail.

Through observation and interpretation of the church, we learned many ways to lessen our workload during the process of conducting the activity. For instance, measuring works are done by dividing the tasks efficiently in groups of 3. Measuring works are done with precaution and precision. We were grateful for the staff of the church that gave us guidance and care that allowed us to work more efficiently.

We learned to produce quality AutoCAD and Revit drawings based on the measurements. From door handles to site boundary, down to the details on the stained glass, every details are produced by members of the team. Corrections and errors are prone to the drawings, but with much effort and perseverance, the drawings are beautifully produced with the help of the drawing and model team.

We also learned how to intricately produce a model scaled 1:50 based on the drawings produced.

The team’s great effort allowed us all to pull through this assignment with a sense of fulfilment and have gained much knowledge. Only with ultimate teamwork and peer learning, we were able to complete our work within the time frame given. We hope that this documentation of the Church of the Immaculate Conception will be able to educate the public on conservation and preservation of a heritage building to remind ourselves on the identity and significance of this church.

8.0 CONCLUSION

209

9.0 APPENDIX 9.1 9.2 9.3 9.4 9.5

References Glossary and Terminologies Interview Transcribe Gantt Chart Scanned References

9.1 REFERENCES BOOKS Chapter 1 Khoo, S. (2007). Streets of Georgetown. Malaysia: Areca Books.

Khor, N, Khoo, S, Loh, WL & Yeoh, SG. (2009). Penang and Its Region: The Story of an Asian EntrepĂ´t. Singapore: Nus Press.

Smith, M, Bender, T (2017). City and Nation: Rethinking Place and Identity. New York: Routledge.

Chapter 2 Bicentennial Celebration. (1811-2011). Penang: Church of the Immaculate Conception. p. 29-121

Chapter 3 Ramshaw, G. (2004). Three Day Feast: Maundy Thursday, Good Friday, and Easter. Augsburg Books. Retrieved 11 April 2009. In the liturgies of the Three Days, the service for Maundy Thursday includes both, telling the story of Jesus' last supper and enacting the footwashing.

The Chambers Dictionary. Allied Publishers. p. 639.

Webber, E. & Feinsilber, M. (1999). Merriam-Webster's Dictionary of Allusions. Merriam-Webster. p. 67.

Franklin M. Segler & Randall Bradley (1 October 2006). Christian Worship: Its Theology And Practice. B&H Publishing Group. p. 226.

9.0 APPENDIX

211

Chapter 4 Grodecki, L., Prache, A. & Recht, R. (1986). Gothic architecture. London: Faber.

Chapter 5 Ching, F. (2015). Architecture: Form, Space, and Order (4th ed.). New Jersey: Wiley et Sons.

Clark, R. H. & Pause, M. (2012). Precedents in architecture: analytic diagrams, formative ideas, and partis (3rd ed.). Hoboken, NJ: John Wiley & Sons.

Clark, W. G. (2012). Peloponnesus Notes of Study and Travel. New York: Cambridge University Press.

9.0 APPENDIX

212

Chapter 6 Booth, M. (2014). The sacred history. New York: Atria Books, p.274.

Cohen, I. (1996). Benjamin Franklin's science. Cambridge (Mass.): Harvard University Press.

Acland, J. (1990). Medieval structure, the gothic vault. Ann Arbor: University Microfilms International.

Chisholm, H. (1910). The Encyclopaedia Britannica. Cambridge: Cambridge University Press, p.628.

Doremus, T. (1994). Classical styles in modern architecture. New York: Van Nostrand Reinhold.

Fitchen, J. (1981). The construction of Gothic cathedrals. Chicago: The University of Chicago Press.

Mahe Maher, M. (2017). The fortifications of Arkadian city-states in the Classical and Hellenistic periods. Oxford: Oxford University Press, p.36.

Sturgis, R. and Davis, F. (2013). Sturgis' Illustrated Dictionary of Architecture and Building. Newburyport: Dover Publications, p.464.

The American Heritage dictionary of the English language. (2016). Boston: Houghton Mifflin.

Toman, R. and Bednorz, A. (n.d.). Gothic. p.504.

9.0 APPENDIX

213

Chapter 7 Ching, F. & Mulville, M. (2014). Building construction illustrated. Hoboken, New Jersey: John Wiley & Sons.

Joan, C. (2004). Stone, Wood, Glass & Steel. London: Aquamarine.

Varghese, P.C. (2005). Building Materials. New Delhi: PHI Learning Private Limited.

Taylor, G.D. (2000). Materials in Construction. 3rd ed. England: Pearson Education Limited.

Knight, T. (1997). Creative Brickwork. London: Arnold.

Chapter 8 Antoniades, A. (1992). Poetics of architecture: theory of design (pp. 103-181). John Wiley & Sons.

Smith, P. (2003). The Dynamics of Delight: Architecture and Aesthetics. Routledge.

Kronstadtski Viestnik, quoted in "Naval & Military intelligence". The Times (36800). London. 21 June (1902. p. 12.)

9.0 APPENDIX

214

WEBSITES Chapter 1 En.wikipedia.org. (2018). History of Penang. Retrieved 8 February 2018, from https://en.wikipedia.org/wiki/History_of_Penang Wong, CW. (2013). “Eurasian settlers imbued Pulau Tikus with a melting pot of Cultures”, Penang History: My Story. Retrieved 8 February 2018, from http://www.starproperty.my/index.php/articles/property-news/eurasian-settlers-imbued-pulau-tikus-with-a-melting-pot-of-cultures/ Tye, T. (n.d.). How Pulau Tikus Got Its Name. Retrieved 10 February 2018, from http://www.penang-traveltips.com/how-pulau-tikus-got-its-name.htm En.wikipedia.org. (2018). Pulau Tikus. Retrieved 12 February 2018, En.wikipedia.or from https://en.wikipedia.org/wiki/Pulau_Tikus Tye,T. (n.d.). Church of Immaculate Conception. Retrieved 12 February 2018, from http://www.penang-traveltips.com/church-of-the-immaculate-conception.htm Tye,T. (n.d), Churches, Chapels & Cathedrals in Penang. Retrieved 15 February 2018, from http://www.penang-traveltips.com/churches.htm Burmah Road, Georgetown. (n.d.). Retrieved 15 February 2018, https://en.wikipedia.org/wiki/Burmah_Road,_George_Town from https://en.wikipedia.org/wiki/Burmah_Road,_George_ Betel Nut Island. (n.d.). Retrieved February 15, 2018, from http://www.sabrizain.org/malaya/straits4.htm Raymond, B. (1970, January 01). Penang, Penang lang((城人) lah...... Retrieved February 15, 2018, from http://teochiewkia2010.blogspot.my/2010/03/penang-is-called-koh-maak.html 9.0 APPENDIX

215

9.0 APPENDIX

216

9.0 APPENDIX

217

9.0 APPENDIX

218

Chapter 4 (cont’d) Valerie Spanswick, "Gothic architecture, an introduction," in Smarthistory, August 8, 2015. Retrieved 6 February 2018, from http://smarthistory.org/gothic-architecture-an-introduction/.

En.wikipedia.org. (2018). Gothic Architecture. Retrieved 6 February 2018, from https://en.wikipedia.org/wiki/Gothic_architecture En.wikipedia.org. (2018). Christ Church, Melaka. Retrieved 7 February 2018, from https://en.wikipedia.org/wiki/Christ_Church_(Melaka) "The Gothic Cathedral: Height, Light, and Color."

Colo Science and Its Times, edited by Neil Schlager and Josh Lauer, vol. 2, Gale, 2001. World History in Context. Retrieved 11 February 2018, from http://link.galegroup.com/apps/doc/CV2643450147/WHIC?u=san66643&xid=78165a43.

Jayson, R, (n.d.), “Color and Light”, Faith and Form, vol. 44(1). Retrieved 13 February 2018, from http://faithandform.com/feature/color-and-light/

9.0 APPENDIX

219

9.0 APPENDIX

220

9.0 APPENDIX

221

Chapter 6 (cont’d) McNamara, D. (2017). That Other “Seat of Wisdom”—The Role of the Celebrant’s Chair in the Life of the Church - Adoremus Bulletin.

Retrieved 12 February 2018, from https://adoremus.org/2017/03/11/seat-wisdom-role-celebrants-chair-life-church/ En.wikipedia.org. (2018). Prie-dieu. Retrieved 10 February 2018, from https://en.wikipedia.org/wiki/Prie-dieu En.wikipedia.org. (2018). Church bell. Retrieved 9 February 2018, from https://en.wikipedia.org/wiki/Church_bell Encyclopedia Britannica. (2018). Compound pier | architecture. Retrieved 13 February 2018, from https://www.britannica.com/technology/compound-pier En.wikipedia.org. (2018). Gothic architecture. Retrieved 9 February 2018, from https://en.wikipedia.org/wiki/Gothic_architecture En.wikipedia.or En.wikipedia.org. (2018). Impost (architecture). Retrieved 9 February 2018, from https://en.wikipedia.org/wiki/Impost_(architecture) En.wikipedia.org. (2018). Pinnacle. Retrieved 13 February 2018, from https://en.wikipedia.org/wiki/Pinnacle En.wikipedia.org. (2018). Socle (architecture). Retrieved 13 February 2018, from https://en.wikipedia.org/wiki/Socle_(architecture) En.wikipedia.org. (2018). Gable. Retrieved 13 February 2018, from https://en.wikipedia.org/wiki/Gable En.wikipedia.or En.wikipedia.org. (2018). Gable roof. Retrieved 13 February 2018, from https://en.wikipedia.org/wiki/Gable_roof En.wikipedia.org. (2018). Lancet window. Retrieved 21 February 2018, from https://en.wikipedia.org/wiki/Lancet_window

9.0 APPENDIX

222

Chapter 6 (cont’d) Study.com. (n.d.). What is a Pointed Arch? - Definition & Architecture | Study.com. Retrieved 13 February 2018, from https://study.com/academy/lesson/what-is-a-pointed-arch-definition-architecture.html Catholic News Agency. (n.d.). The Paschal Candle: Catholic News Agency. Retrieved 12 February 2018, from https://www.catholicnewsagency.com/resources/holy-week/holy-saturday/the-paschal-candle Durham World Heritage Site. (n.d.). Architectural Importance. Retrieved 13 February 2018, from https://www.durhamworldheritagesite.com/architecture/cathedral/architectural-importance Ask the Pastor: Sanctuary Lamps. (2006). Retrieved 9 February 2018, from http://xrysostom.blogspot.my/2006/01/sanctuary-lamps.html Encyclopedia Britannica. (2018). Colonnade | architecture. Retrieved 13 February 2018, from https://www.britannica.com/technology/colonnade-architecture The Paschal Candle: Everything You Need To Know. (2016). Retrieved 12 February 2018, from http://www.zieglers.com/blog/the-paschal-candle-everything-you-need-to-know/ Liturgy Reflections. (2010). The Chair - Symbol of the Priest as Presider. Retrieved 8 February 2018, from http://liturgy.blogs.com/liturgy_reflections/2010/02/the-chair-symbol-of-the-priest-as-presider.html http://liturg British Society of Master Glass Painters and the Journal of Stained Glass. (n.d.). Introduction to stained glass and the British Society of Master Glass Painters (BSMGP), society of stained glass painters, designers, conservators, restorers, historians, researchers, teachers and students.

Retrieved 21 February 2018, from http://www.bsmgp.org.uk/

9.0 APPENDIX

223

Chapter 6 (cont’d) Hayward, J. (n.d.). Stained-Glass Windows | Scholastic.com. Retrieved 21 February 2018, from http://www.scholastic.com/browse/article.jsp?id=3754175 Catholic Online. (n.d.). Stations of the Cross - Prayers. Retrieved 9 February 2018, from http://www.catholic.org/prayers/station.php Przybylek, S. (n.d.). Stained Glass Windows in the Middle Ages: Purpose & Importance | Study.com. Retrieved 21 February 2018, from https://study.com/academy/lesson/stained-glass-windows-in-the-middle-ages-purpose-importance.html Truthbook.com. (2016). 5 Important people from the life of Jesus. Retrieved 21 February 2018, from http://truthbook.com/blog/religious-news/5-important-people-from-jesus-life

9.0 APPENDIX

224

9.0 APPENDIX

225

Chapter 7 (cont’d) The Advantages and Disadvantages of Asphalt Shingle Roofs – OCCCI Business Directory & Business Associations. (2018).

Retrieved 6 February 2018, from http://www.occci.ca/the-advantages-and-disadvantages-of-asphalt-shingle-roofs/ Archihunger.wordpress.com (2015). Tinted Glass. Retrieved 6 February 2018, from https://archihunger.wordpress.com/tag/tinted-glass/ What is Brick Tile?. (2018). Retrieved 11 February 2018, from http://www.wisegeek.com/what-is-brick-tile.html

9.0 APPENDIX

226

9.0 APPENDIX

227

9.2 GLOSSARIES AND TERMINOLOGIES Ambulatory Continuation of the aisled spaces on either side of the nave around the apse or chancel.

Clerestory The upper part of the nave, choir, and transepts of a large church, containing a series of windows.

Antithesis A person or thing that is the direct opposite of someone or something else.

Clergy A group ordained to perform pastoral functions in a Christian church.

Apostles An important early Christian teacher or pioneering missionary.

Congregation A group of people assembled for religious worship.

Cathedral The principal church of a diocese, with which the bishop is officially associated.

Conserve Protect (something, especially something of environmental or cultural importance) from harm or destruction.

Celtic cross A Latin cross with a circle round the centre.

Crucifixion An ancient form of execution in which a person was nailed or bound to a cross.

Chevette An apse, as of a Gothic cathedral.

Civilization The stage of human social development and organization which is considered most advanced.

Cry Room A space designed for people to take babies or small children for privacy.

Denomination A subgroup within a religion that operates under a common name, tradition, and identity.

9.0 APPENDIX

228

Diocese A district under the pastoral care of a bishop in the Christian Church.

Eurasian A person of mixed Asian and European ancestry.

Divine Light An aspect of divine presence, specifically an unknown and mysterious ability of God, angels, or human beings to express themselves communicatively through spiritual means, rather than through physical capacities.

Facade The principal front of a building, that faces on to a street or open space.

Eccentric Unconventional and slightly strange.

Ecclesiastical Relating to the church or the clergy; churchly; clerical; not secular.

Embellishments A decorative detail or feature added to something to make it more attractive.

EntrepĂ´t A port, city, or other centre to which goods are brought for import and export, and for collection and distribution.

Eucharist The Christian service, ceremony, or sacrament commemorating the Last Supper, in which bread and wine are consecrated and consumed.

Fenestration building.

The arrangement of windows in a buildin Feng Shui (In Chinese thought) A system of laws considered to govern spatial arrangement and orientation in relation to the flow of energy (chi).

Historic Famous or important in history, or potentially so.

Historicism The theory that social and cultural phenomena are determined by history.

Hybrid A thing of mixed character, made by combining two different elements.

Immaculate Conception Born without sin.

9.0 APPENDIX

229

Liberated A place or people freed from enemy occupation.

Literality The quality or state of being literal.

Liturgy A form or formulary according to which public religious worship, especially Christian worship, is conducted.

Mass A large number of people or objects crowded together.

Medieval Relating to, or characteristic of the Middle Ages.

Megalith A stone of great size, especially in ancient construction work, as the Cyclopean masonry, or in prehistoric Neolithic remains, as dolmens or menhirs.

M.E.P. missionaries Missionaries from Society of Foreign Missions of Paris, a Roman Catholic missionary organization of secular priests dedicated to missionary work in foreign lands.

Memorial A statue or structure established to remind people of a person or event.

Mezzanine A low storey between two others in a building, typically between the ground and first floors.

Mimesis Imitative representation of the real world in art and literature.

Missionary A member of a religious group sent into an area to perform ministries of service, such as education, literacy, social justice, health care, and economic development.

Monument A statue, building, or other structure erected to commemorate a notable person or event.

Mural A painting or other work of art executed directly on a wall.

Nave Central and principal part of a Christian church, extending from the entrance (the narthex) to the transepts.

9.0 APPENDIX

230

Occupation The action, state, or period of occupying or being occupied by military force.

Parish An ecclesiastical district having its own church and member of the clergy.

Parishioner An inhabitant of a particular church parish, especially one who is a regular churchgoer.

Pews A long bench seat or enclosed box, used for seating members of a congregation or choir in a church.

Pinnacle Architectural ornament originally forming the cap or crown of a buttress or small turret.

Preserve Maintain (something) in its original or existing state.

Priest A person, usually a man, who has been trained to perform religious duties in the Christian Church, especially the Roman Catholic Church.

Quatrefoil A decorative element consisting of a symmetrical shape which forms the overall outline of four partially overlapping circles of the same diameter, reassembling a four-leafed clover.

Relic The body, a part of the body, or some personal memorial of a saint,martyr, or other sacred person, preserved as worthy of veneration.

Revamped Give new and improved form, structure, or appearance to.

Sacred Entitled to religious respect by association with divinity; holy.

Sultanate A state or country governed by a sultan Veneer A thin decorative covering of fine wood applied to a coarser wood or other material.

Vestment A garment, especially an outer garment or an official or ceremonial robe.

9.0 APPENDIX

231

9.3 INTERVIEW TRANSCRIBE INTERVIEW TRANSCRIBE I Interviewer- Every group members and lecturer Interviewee- Msgr. Michael Cheah Location: Church of the Immaculate Conception, Penang Date: 22nd of January 2018 Person(s) present- Msgr. Michael Cheah (MC) MC: Talking about diocese, Penang diocese covers the state Perlis, Kedah, Kelantan, Perak, and, Penang. This is the nucleus of the spread Roman catholic church As I said, Was Portuguese community due to the kampung. But then the French were here. Soon Portuguese priest went back to Phuket.

There is an order there. Since then, the church has been governed

by French missionaries. And one of them, the fourth. Because he was a lecturer in his wished to spread the religion in the east, so there was a vacancy in Korea, martyr killed because of his faith During those days, many of the students who came to study here, Vietnam, Korean, Chinese, after finishing their studies, they went back to, Four of the Vietnamese elevated to the level can call them saint. All former students from here.

In 1990, an indian local priest renovated the whole church, making it semi-gothic. Then in 2013, a local priest came, made it more gothic.

You all see all these steeple going up, all are gothic design. Not a real gothic design, but similar to it, the real one will have more decoration We have turned back to gothic design, all these windows, pointed, and so on. This is all on the architectural design and styles.

Today the parishioners are English speaking majority. 5% Tamil; another 5 % Mandarin speaking. All the masses in English except the second and fourth Sunday, in which at 11.15 we have Tamil services.

Saturday we have two services, Sunday three services including the Tamil service. I have about 1500 parishioners. Seating capacity of the church is about 700, normally we will have 3 quarter full but not packed unless there is big occasions, there will be more than about 800 or 900.

Chin: Who runs the management of the church?

MC: The structure of diocese Boss bishop of Penang. Under the bishop of Penang, 29 Parish priest. Pensioners, average of one death a week. We have a funeral parlour behind this building. The Northernmost church, it covers 1km MC: This is a third class heritage building.

Chin: Why is this church called the Church of the Immaculate Conception?

9.0 APPENDIX

232

MC: Immaculate Conception is one of the title given to Mother of Jesus. Immaculate means pure; and conception means birth. She is assumed to go up to heaven, body and soul.

MC: I’ll brief you on what you can do and what you cannot do in the church. This is the inside of the church. For us, inside the church there is the holy water for people who must dab the holy water before they come in. The most holy part of the church is the green cloth, what is behind the green cloth. To us we put the body of Jesus there. Every mass the priest celebrates the bread and wine is exchanged for the body and blood of Jesus, the remnants of the body of Christ we place there to be used the next celebration.

Normally, I always tell people that this is not a hall. This is not like a Protestant church because the presence of God is here. So, we must always behave, no eating, no drinking and where there is a service going on, I expect people to be very respectful, no talking as well.

This is call the sanctuary. That is the high altar. It was from the early church, maybe 700 AD to 1965. This is the new altar, I mean the whole set is new but I’m talking about architectural design of the sanctuary, the new one at the front altar is a new concept after the 1970s.

In our Catholic churches sometimes, you see stained glasses. These stained glasses I believed were back from when the church was built.

The year would be 1800s, the first half of 1800s. They were from France. Original. The only thing I did to them was to bring them down so that I could put the air-conditioning ducts. The air-con was only put in 5 years ago.

MC: In the Catholic church, it is always a cross. The cross is the body of Christ. In a Christian church, you don’t get the body of Christ, they say that the body has risen. For us, it is because of his death we’re here so, it reminds us of His suffering and death.

Also, on the painted sides, we call it ‘the Way of the Cross’. When you see ‘the Way of the Cross’, you know you are in a Roman Catholic church not a Christian church. Other churches don’t have ‘the Way of the Cross’ that means the 14 stations of how Jesus carried the cross and what happened to him before he died. To know these stations of the cross, the tabernacle (green cloth), the cross with the body of Christ, the holy water, this marks the Roman Catholic church. Sometimes, the body of Christ is not in the middle is in a small little room.

9.0 APPENDIX

233

When we hacked the wall, we changed the wall actually. This is clay bricks. It is not cement bricks. Added on by adhesives. These bricks come from Johor. Why these bricks? Because it is maintenance free, I don’t have to paint it. It is acoustic friendly. No echo especially when it is full. I don’t have to do soundproof for this church and thirdly, it is very cooling.

Mr. Nazmi: The statues are all original?

MC: The statues are original. Only new statue is that. That is the Immaculate Conception same as the one outside. The picture, the mosaic in front is St. Chastan.

Mr. Nazmi: That one is original?

And finally as we said, we hacked up and we found the front of the church is rounded you know. Now, it is straight, pointed. Rounded means Portuguese church. French they are not rounded. I told you Spanish and Portuguese churches are all rounded. This is what we discovered.

Mr. Nazmi: And the roofing material?

The roofing material earlier at one time they even put zinc. So, the priest who came before me Father Francis Xavier, he put this shingles which look like the French shingles but it’s actually artificial shingles.

In France it will be slate roof tiles so, these are shingles, artificial.

They are actually sheets, very thick rubberised and they powdered coat it which I find it very nice. They put plywood below it, waterproof it and then nail this so called shingles on it. The most difficult about this shingles is the spine.

MC: No, that is not original. That is new also. The original ones are these four (statues on wall) and the stained glasses.

Chin: Are there any do’s and don’ts while we are measuring?

MC: When you are here for student work, when we are having services you shall do anything here. Services from Monday, Tuesday, Wednesday, and Saturday morning 7am, we finish by 7.45am. Our big times are Sat 6pm, Sun 8.30am and Sun 8pm. On Thursdays and Fridays, our services are from 6pm to about 6.45pm. Other than the church is full provided there are no weddings, no funerals.

9.0 APPENDIX

234

INTERVIEW TRANSCRIBE 2 Interviewer- Every group members and lecturer Interviewee- Msgr. Michael Cheah Location: Church of the Immaculate Conception, Penang Date: 22nd of January 2018 Person(s) present- Mr. Richard- Richard Richard: You’re gonna meet Father Micheal Cheah, who really is a driving force behind what is in the museum and I suppose the planning of the museum which is Mr Khoo. But the church, Micheal is the priest at the church you can see here. And this is in Pulau Tikus.

Do we have people from Penang here? Yes? So What does Pulau Tikus mean? So it’s the Island of Rats. What that says about Pulau Tikus, I don’t know but Father Micheal developed the church, putting in air conditioning and it’s the most fabulous, beautiful church and they just had a new community parish centre built which was officially opened by bishop just a few days ago.

So in terms of when you enter the museum, maybe you’re a big group, it don’t have much impact. But when I came in, the first thing I see is a wonderful interior of the church and personally, I find it really striking and I think intention maybe it’s back lit its outstanding, the intention maybe to change the picture that’s here from time to time.

Museum Recording: First half of the briefing by Mr Richard Richard: So where is the Immaculate Conception (referring to the boards)? Ok there it is. Well you should measure that one (referring to Church of Assumption). So you saw the parish centre, you all probably spent time there. So these are the churches in enang, as you might have seen, then we have the other churches in Perlis, Kedah, Kelantan and Perak. So, in terms of architecture, you see an amazing display of different churches. Somebody pointed out to me that the church in Kulim looked as though it suffered an earthquake.

Okay if I put my hand across here, who can recognize this church?

Yes, this is what you have been measuring. Did you see any changes?

Crowd: Yes Richard: Yes. I mean, this really looks like it’s in a terrible state (referring to boards). And you can read here, you have the Island of Rats on the…. So, we have all the churches here and do admire the architecture…

9.0 APPENDIX

235

Richard: Well, we’re looking at some of the religious orders, that either have been or are still in Malaysia. Last week I was here and I was asked, how come there are so many Roman Catholics, Methodist etcetera. And I think the key has been the religious orders who forced their education.

As we come on then, we have more of the religious orders. When I was here last week, we have a group of nuns and they were visiting the church and here. And I should know if my wife here that they are sisters of the poor and it was lovely to see the nuns. And I was introduced to one of the nuns aged 92 and she has given her life actually to education.

Okay from here we will go upstairs, and this is the place where there is no photography. And upstairs we have a very famous altar and we have quite a lot of the church robes, what we call vestments. So, if you follow me up we can catch up there.

This is most fabulous altar. Actually what you have seen is history. In the sense of these two parts of the altar have been in different places.

The altar is from Convent Light Street but half of them went to the College General and it is MC who has reunited the two pieces. And I think it is absolutely spectacular.

If you are a Roman Catholic or actually a Protestant. You take communion in the form of a wafer. And I love these two machines here. It is used to make communion wafers, and I think it would be the priest who actually have made the wafers historically. Now, I don’t think there will be much flipping, so probably buy them from some store. Because in the old days they actually made their own wafers.

Richard: And we go through, and if you are into vestments, clothes, you see the wonderful display. There is a lot….I don’t want to be flipping..There is a lot of theatre in the church service and part of that theatre is the clothes the priest will wear. MC told me that there are four seasons in the Roman Catholic church, different times of the year, they would wear different colour vestments.

So, you have the four different vestments.

Purple one is for the Lent, before Christmas and before Easter.

White one is for Holy Thursday, red one is for Good Friday.

Green is for ordinary days.

9.0 APPENDIX

236

If you come through, these are the hats that would be worn by the church religious leaders. I think we have the hat of the bishop, and I believe this is the hat of an archbishop. So, it is the same, if I look at a soldier and I can see if I was looking at his shoulder flashes, I can see what his rank is. Here, if I look at a priest I could see are they an ordinary priest, are they a bishop, are they an archbishop. So if you like, not just for the ladies, but guys if you like dressing up, these are the things that you are aspired to look.

Richard: The last thing that we have come, again MC has pointed out one of these order that showed this Mother Mary actually sucking the infant Jesus, and this is one of the statues. So it is very to see the mother and the child sucking from the mum.

In the year 2000, MC decided to make a limited edition Mother and child that you could see in front of you. And of course Mother Mary is dressed in the Malaysian costume and in front is the infant Jesus holding the globe wearing the Malay man’s costume. So one of these larger statues. We in our home had smaller statues, that we could buy and it was a raising funds for the church.

I would just like to wish you every success in your architecture studies and I look forward, if I am alive 10 years’ time, I would see your name appear in maybe architecture rewards or whatever. So, good luck! Thank you for visiting us and I hope you have a wonderful xperience here in Penang. Thank you.

The priest travel and maybe they visit the sick to offer them communion, and these are actually their little boxes that they travel with. So, these will have all the instruments they need to take communion, to maybe sick elderly parishioners. You see here there are the French one, valise, valise means suitcase in French. This is your travelling priest.

9.0 APPENDIX

237

INTERVIEW TRANSCRIBE 3 Interviewer- Report Team (10 members) Interviewee- Msgr. Michael Cheah Location: CLOW Room, Church of Immaculate Conception, Penang Date: 26th of January 2018 Person(s) present- Msgr. Michael Cheah- MC

Chin: So the purpose of the renovation is because of the hot air?

MC: You see the glass enclosure? From the front altar right to the main glass enclosure in front, there was a four feet stage, it was there. To me, it was a waste of space and it is also quite dangerous for people to go up. Chin: Is it that you came in and then only the renovation started?

Chin: How long have you been servicing for this church?

MC: This church, 7 years, 3 months Chin: Is it that you came in and then only the renovation started?

MC: I came here after 1 year. When I came here, we are celebrating our bicential celebrations, means that I was here for 11 months before we celebrated our 200th anniversary. So we have 3 months short on the beginning and the celebration. Then the renovation was before our celebration. The inside was renovated after I was 3 months here. Why? Because, I told you already, the plaster ceiling there, it was an oven, hot air cannot go out. You can put 100 fans there, blowing the hot still air. So I had a study, I say I don’t put air con, I put exhaust fan. So it had to be done immediately.

So for 3 months, all of the bills were put in the hall, and the hall was the church, they did the interior for 3 months.

MC: I came here after 1 year. When I came here, we are celebrating our bicential celebrations, means that I was here for 11 months before we celebrated our 200th anniversary. So we have 3 months short on the beginning and the celebration. Then the renovation was before our celebration. The inside was renovated after I was 3 months here. Why? Because, I told you already, the plaster ceiling there, it was an oven, hot air cannot go out. You can put 100 fans there, blowing the hot still air. So I had a study, I say I don’t put air con, I put exhaust fan. So it had to be done immediately.

So for 3 months, all of the bills were put in the hall, and the hall was the church, they did the interior for 3 months.

Chin: So the purpose of the renovation is because of the hot air?

MC: You see the glass enclosure? From the front altar right to the main glass enclosure in front, there was a four feet stage, it was there. To me, it was a waste of space and it is also quite dangerous for people to go up.

9.0 APPENDIX

238

Chin: I got a question on the schools, both primary and secondary school (Convent Pulau Tikus), are there any influence by the church?

Chin: I have another question, actually is there a specific name for this place outside where everyone pray?

MC: Yes! I told you that land, the condo and shoplots belong to us, Kampung Serani, that then also belong to us, until the plain fields, we were having our Sunday schools there, that’s why we didn’t have to have a building to have a school. But in 1990, the education department enquire the school, gave us a lot of money, 80 million, a lot, but now 80 million also cannot buy in Pulau Tikus land. So,we lost. But at once they ensured us that we can use the classrooms for our Sunday schools.

MC: Yes, the area of the statue is a shrine. It is called the shrine is originally at the priest house, then we put here. Actually it supposed to be put into my office, I “tumpang” the place, no place for my office. So then after two months we are finish with the new building, we would move the statue. Actually behind the statue there is a wooden board, we break open and then go straight there is actually a pedestal.

Chin: Originally, where was it situated at?

5 years ago, the new headmistress came and they say: sorry, we only allow girls, no boys, because it’s girls school. I understand.

Security in school is not, I don’t know about your generation, but in my generation, I go in and out school. Now cannot, guards will be there.

Even scouts wants to go back and get things also need permission from the headmaster, security approved, only can go in. So they say we cannot go, luckily at that time, beside here, the secondary school, because of the lack of space in here, we really asked the board of governors. This school is run by the IJ sisters, so we still can use the school. After using, our boys and girls are also not very saintly, they go and destroy people’s things and so on.

MC: The shrine is where the cars are park. We relocated it because of the new building, where it is now the parking lot there. It is the third time it has been relocated. Many people come and pray.

Lee: Is there any contract between and the Roman Church?

MC: Yes, Rome appoints the bishop for this diocese. You saw the museum, you saw the. Rome appoints. Bishop Sebastian is from Malacca and Johor. Johor Bahru actually, he is a foreigner actually.

We don’t like foreigners, but once he is appointed bishop, when we are priest, we take two vows, one is obedience the other one is celibacy, celibacy is that we cannot get married.

9.0 APPENDIX

239

MC: Obedience means to the bishop, obedience to me and to his successors. He could be anyone. He can even be my junior, promised, vowed my obedience to him and new bishop appointed to his diocese. So, it is controlled by Rome. And everything we do must go back to Rome. Next week, the bishops from West Malaysia, East Malaysia, Singapore and Brunei are going to see “big boss” in Rome. They do that once in 5 years, to give report and everything.

Lin: So what is the difference on Church of Immaculate Conception and Church of Assumptions different in style? Is it because of the community that came from the Church of Assumption that influences the design of the church?

MC: The priest all came from France. Gothic design is French. The Assumption is Neo-Gothic. So it doesn’t have a steeple. Like St. Patrick’s Cathedral. There are always a square base and they put a steeple on, so Neo-Gothic they said don’t waste money on the steeple. Furthermore, lightning strike also no good.

Chin: But there is no reason why there are two bell towers at the Church of Assumption?

Lin: In the Church of Assumption, is it Neo-Gothic? Or how was it originally?

MC:This is not original, The Assumption Church initially is just a church like that, rectangle then added the sides there are added in the 1928. The building renovation committee, I am not there.

Decided to laid back to 1928, not 1800s, it is not the beginning of the 1800. So it is renovated to the 1928. The rationale was only at 1928 the side wings were added.

Chin: Why is the crucifix covered during Holy Thurday?

MC: This was before the altar.But the crosses are from. We are approaching the season of lent, Lent is fought 54 days before Easter, before Jesus offered that day. Everything should be humble, no big jolly celebrations to prepare for his suffering and death. So after the fourth Sunday afternoon. Lent is actually a Greek word for Spring, renewal, spring. Same as Chinese New Year, celebration of spring, newness. So this covering of the crucifix is one week before easter, one week before Good Friday, cover all the statues and all images, not to be distracted but concentrate on his suffering.

MC: Two bell towers, represents a cathedral. In a Catholic church in any church with two towers, it is designed to be a cathedral.

9.0 APPENDIX

240

Lim: You said that the museum was previously here right, where exactly is it?

MC: It was a small one, the office there was a museum. Small little things there, which shouldn’t consider as artifacts, not much value.

The reason is because priest comes and goes. This priest likes this, that priest likes that, then I take away. But this belong to here. And the cups and everything go missing. When I go out, another priest come here, they might have taken something. So things gets missing in the churches.

We have a history 1800s, we should have a lot of treasures here in this church. You see the candle stands here, when I came here was only four was here, 2 others don’t know where they went, I go find here and there, then brought back them together, then I went to refurbish them, rechrome them, pity isn’t it, all thrown away. That is the reason for our museum, prosperity.

Chin: We visited the Church of Assumption yesterday, and we noticed a lot of tourists will stop by, would tourist often come by this church?

MC: Very seldom. This is more of a functional church, that one is not. Because why? That was the first church in the island, because people live in the uptown, who can afford to stay in town? Accept those who handed down. So even they can afford to stay in town, they are not Catholics. They move to Bayan Baru, they move to Pulau Tikus. Hardly any Catholics staying there, so they could not maintain such a place, now they add air conditioning to it.

Nazmi: That place is very well-preserved, it becomes more like an exhibit.

MC: They just open first of this month, so they are not really set up on deciding what to do. Maybe I will propose on what is MC: You can say this is a more active church

9.0 APPENDIX

241

9.4 GANTT CHART GROUP 6 MD REPORT GANTT CHART

.

PROJECT TITLE

REPORT: CHURCH OF IMMACULATE CONCEPTION

COMPANY NAME

GROUP 6: REPORT TEAM

LECTURER

MR. AHMAD NAZMI MOHAMED ANUAR

SUBMISSION DATE

3/1/18

GOOGLE DRIVE WEBSITE

https://drive.google.com/drive/folders/1qM9OEiq0Zg4NKo5o3gfhVh4ns5tc062B?usp=sharing

PHASE ONE: PLANNING WBS NUMBER

#

TASK TITLE

TASK OWNER

REFER. LINK

START DATE (MM/DD/YY)

DUE DATE (MM/DD/YY)

DURATION

PCT OF TASK COMPLETE

PHASE TWO: RESEARCH

WEEK 1 (1/15-1/19)

WEEK 2 (SITE VISIT)

M

M

T

W

R

F

T

W

R

F

WEEK 3 (1/29-2/2) M

T

W

R

F

M

T

W

PHASE FOUR: PRINTING

PHASE THREE: COMPILE & CORRECTION

WEEK 4 (2/5-2/10) R

F

WEEK 5 (2/12-2/17)

WEEK 6 (2/19-2/24))

M

M

T

W

R

F

T

W

R

F

WEEK 7 (2/26-3/1) M

T

W

R

Planning of Report + Others

A

Sample of Report

ALL

https://drive.google.com/open?id=1DJ-9YhZGPBS1I-msdk4kKwN14pK8lzv2 1/16/18 1/16/18 0 100%

B

Sample Report Links

ALL

https://docs.google.com/document/d/1QzJ2z0bg8CVAn9GqTecMy87aNSJrbPs9vlP7Gn9jZas/edit 1/16/18 1/17/18 1 100%

C

Table of Contents

ALL

https://docs.google.com/document/d/1PHNAHm0oeZGcffjexCh1z2qpcicpFSvx-txh3_PEe38/edit 1/16/18 2/14/18 28 80%

D

Interview Questions

ALL

https://docs.google.com/document/d/1iDzBqDgjb7InmK6-MaD6WIHsImOypFEhCZ5Bgt-s9Vg/edit 1/16/18 1/25/18 9 100%

E1

Interview Transcribe: First Day: PART I

Shan En

https://docs.google.com/document/d/1IobjzwCSSEtHvO6pChUMTT09MMq4zxB5rQR6pffFV6k/edit 1/30/18 2/5/18 5 100%

E2

Interview Transcribe: First Day: PART II

Joy

https://docs.google.com/document/d/10NBOjenyQE-pOjdckoE-NrfngszJPyOjmGjL7iKBR38/edit 1/30/18 2/5/18 5 100%

F1

Interview Transcribe: Museum PART I

Davina

https://docs.google.com/document/d/13V9DJEi8VXwkOo5TgWN26UaSF0eAt_oyxHqX-cJAldg/edit 1/30/18 2/5/18 5 100%

F1

Interview Transcribe: Museum PART II

Charlotte

https://docs.google.com/document/d/1-3WOcYyGc-STloE7-dCsJkxe-M_KR_72fo9YsC4uYbk/edit 1/30/18 2/5/18 5 100%

G1

Interview Transcribe: Last Day: PART I

Charlotte

https://docs.google.com/document/d/1adjXMOdEzaQP6-9FXYhOIG8Nz3QWKajhyzLh9v9us00/edit 1/30/18 2/5/18 5 100%

G2

Interview Transcribe: Last Day: PART II

Ellyn

https://docs.google.com/document/d/1adjXMOdEzaQP6-9FXYhOIG8Nz3QWKajhyzLh9v9us00/edit 1/30/18 1/30/18 0 100%

H

Compilation

Joy,T.Poh, Char.

-

I

Tutorial

ALL

0

Introduction

Charlotte

0.1

Aim and Objectives

Shan En

2/2/18

2/12/18

10

100%

0.2

Learning Outcome

Shan En

2/2/18

2/12/18

10

100%

0.3

Significance of Research

Shan En

2/2/18

2/12/18

10

100%

0.4

Task and Methodologies

Charlotte

2/2/18

2/12/18

10

100%

0.5

Limitation of Measurement/ Challenges faced and Research & Solutions

Charlotte

2/2/18

2/12/18

10

100%

0.6

Gantt Chart and Job Distribution

Char., T. Poh

60% https://docs.google.com/spreadsheets/d/1DgyYk60we4YpueAdsGvcfV4dfmxDpDBdJo-So26bEfw/edit?usp=sharing 2/2/18 2/12/18 10

1

Context

Davina

https://drive.google.com/drive/folders/1kXEvs1xv00MN2KCnFoEo6c2GoTJJKG1N

1.1

History of Penang

Davina

2/2/18

2/12/18

10

100%

1.2

History of Pulau Tikus

Davina

2/2/18

2/12/18

10

100%

1.3

Site context

Davina

2/2/18

2/12/18

10

70%

2

Chronology of Development and Use of the Church

Fabien/ Alex

2.1

Introduction to Church of Immaculate Conception

Davina

2/2/18

2/12/18

10

100%

2.2

Historical Background of Church of Immaculate Conception Fabien

2/2/18

2/12/18

10

100%

2.3

Overall Timeline of Church of Immaculate Conception

Fabien/Alex

2/2/18

2/12/18

10

100%

2.4

Ownership

Alex

2/2/18

2/12/18

10

100%

2.5

Function of the church

Fabien

2/2/18

2/12/18

10

100%

2.6

Changes and development of Church of Immaculate Conception

Alex

2/2/18

2/12/18

10

100%

2/25/2018 15:50:20

2/12/18

2/21/18

9

50%

1/8/18

2/26/18

-

62%

https://drive.google.com/drive/folders/1i4VUzIPaClIRdYZiK6k4Zf99lMSDCyCq?usp=sharing

https://drive.google.com/drive/folders/1VmrJ3vCIJb76qPPJPBwIFBY5ACVSoDS5

1

9.0 APPENDIX

242

3

The Living Church

Jun Yen

3.1

Insight

Charlotte

https://drive.google.com/drive/folders/14Z5D9CV7yoYAAcIqIanGb281VLqgVfxX 2/2/18

2/12/18

10

100%

3.2

The Living- 365 DAYS

Charlotte

2/2/18

2/12/18

10

100%

3.3

The Living- Community

J. Yen, Charlotte

2/2/18

2/12/18

10

3.4

The Living- Expansion

J. Yen, Charlotte

2/2/18

2/12/18

10

3.2

The Living- Operation

Jun Yen

2/2/18

2/12/18

10

4

Arhcitectural Style and Concept

Shan En

4.1

Architecture Style of Churches in Penang

Shan En

2/2/18

2/12/18

10

100%

4.2

Architecture Style of Church of Immaculate Conception

Shan En

2/2/18

2/12/18

10

100%

4.3

Timeline of Churches in Penang

Shan En

https://drive.google.com/drive/folders/1XVLPsnO96MPEtQ2g6k251Z4tTIuZQtfn 2/2/18 90% 2/12/18 10

5

Building analysis

Joy

https://drive.google.com/drive/folders/129xyWRZ6RkS-7bLhm0REYFFfX3ebwXpr

5.1

Influence of Cathedral plan

Joy

2/2/18

2/12/18

10

100%

5.2

Spatial configuration and function

Joy

2/2/18

2/12/18

10

100%

5.3

Spatial Analysis

Joy

2/2/18

2/12/18

10

100%

5.4

Climatic Response

Joy

2/2/18

2/12/18

10

100%

6

Architectural elements and components

Ellyn

6.1

Gothic architecture

Ellyn

2/2/18

2/12/18

10

100%

6.2

Church architecture

Ellyn

2/2/18

2/12/18

10

100%

7

Materials & construction

Teck Poh

7.1

Structural components & construction details of Church of Immaculate Conception

Teck Poh

7.2

Building materials of Church of Immaculate Conception

Kelvin

8

Conclusion

Charlotte

8.1

Comparison between Church of Assumption and Church of Immaculate Conception Charlotte

2/2/18

2/12/18

10

8.2

Future Development

Charlotte

2/3/18

2/13/18

10

100%

8.3

Conclusion

Charlotte

2/4/18

2/14/18

10

100%

8.4

Reflection

Charlotte

2/5/18

2/15/18

10

100%

9

References

100% 100% 100%

https://drive.google.com/drive/folders/1HfEXstvF8QzEB1xQT92DUniPvQHOlPhA

https://drive.google.com/drive/folders/1yfQ8mmkbkvV7T2DHGyhA_OzBnb9RZrEM

https://drive.google.com/drive/folders/1TYS9f59EKXF8GS10AkEhqtIUrtnxo7o7 2/2/18 2/2/18

2/12/18

10

2/12/18

10

100% 100%

https://drive.google.com/drive/folders/14nJqIYDYMJoAzDgFOO2QN2hon1wHz1D1 100%

https://drive.google.com/drive/folders/1taKrRX8Mgd5RWWlRuIeTdce_ScN7bFei

4.1

Books, Journals, Websites

ALL

2/2/18

0

100%

4.2

Glossary and Terminologies

Fabien

2/2/18

0

100%

10

Appendix

10.1

Interview Transcribe

ALL

10.2

Photobook: 50 building photos

Ellyn, S.En

10.3

Measured Drawings (complete set-scale to A4 landscape)

Drawing Team

##

Compilation

ALL

#0

INTRO, CONCLUSION, REFERENCE, APPENDIX

#1

PART I: HISTORICAL OVERVIEW

#2

PART II: ARCHITECTURAL ANALYSIS

2/25/2018 15:50:20

https://drive.google.com/drive/folders/1_kR8atVoV4zxfMNOPjuzfh3ZrLmCjiOT 2/2/18

0

100%

https://drive.google.com/drive/folders/1h4q9VTekZ3_D0Wesp_i32edUG9iSMNst 2/2/18 50% 0 2/2/18

0

90%

Teck Poh

2/2/18

0

0%

Charlotte

2/2/18

0

0%

Joy

2/2/18

0

0%

2

9.0 APPENDIX

243

9.5 SCANNED REFERENCES Book: Bicentennial Celebration 1811-2011

COVER PAGE

PAGE 3

PAGE 4

PAGE 7

PAGE 13

PAGE 31

PAGE 44

9.0 APPENDIX

244

PAGE 47

PAGE 53

PAGE 54

PAGE 56

PAGE 57

PAGE 60

PAGE 81

PAGE 107

PAGE 115

PAGE 116

9.0 APPENDIX

245

PAGE 121

PAGE 123

PAGE 168

PAGE 174

PAGE 199

9.0 APPENDIX

246

Book: Grand Parish Dinner Souvenir Book 2016

COVER PAGE

PAGE 3

PAGE 5

PAGE 6

PAGE 7

PAGE 8

PAGE 9

9.0 APPENDIX

247

PAGE 10

PAGE 11

PAGE 14

PAGE 15

PAGE 16

PAGE 17

PAGE 21

PAGE 23

PAGE 25

PAGE 26

9.0 APPENDIX

248