Life & Death

Life & Death

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L I F E & D E AT H How may the Wayside Chapel walk the intersection of faith and no faith in a world of developing limbo?

MAX FRANKHAM Z3462600 Masters of Architecture, UNSW Social Agency Stream, 2018.

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We’re not much like a church, which is fine if you’re not much like a Christian.

Reverend Graham Long AM, Wayside Chapel

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This project examines issues of life and death, as non-religious Australians become the predominant religious demographic of the country. Drawing heavily on the outreach approach of the Wayside Chapel and tenets of humanism, this project aims to explore how a linking of theism and atheism can cope with: life and community, aid and dignity, and finally death and meaning.

The designs for a pub/club, euthanasia/outreach clinic, and a crematorium address these concepts respectively. The combination of such building types construct a cohesive story regarding life’s hardships, joys and normalcy. Each addresses different times or events for an individual, but together create a resilient community at their intersection.

It is in this way that the project revolves around 3 key points.

Every life has value.

Everyone deserves dignity.

And, they can be gone but not forgotten.

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RESEARCH

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Cattelan, Maurizio. 1999. La Nona Ora (The Ninth Hour). Wax, clothing, polyester resin with metallic powder, volcanic rock, carpet, glass. Paris: Monnaie de Paris.

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Wayside

Faith

No Faith

Meaningfulness

Reduce isolation and provide purpose

Resilience

D I A G R A M AT I C A P P R O A C H The direction of this project aims to utilise the outreach model of the Wayside Chapel as a method to bridge the communities of theism and atheism. This methodology aims to provide meaningfulness, to those in need and volunteers together, reducing individual isolation and providing purpose to lives that does not necessitate religion. By doing this, overall community resilience can be fostered through similar perspectives of human value.

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ABSQUE DEO NIHIL Absque Deo Nihil, a latin motto meaning “Without God, Nothing”.

This phrase has always interested me and has perhaps held substantially different meanings over the course of my life. As my highschool’s motto the words reflected the belief that without faith in God there is nothing. Now while I examine this intersection of faith and no faith that the future holds, the meaning seems inverted. Stating it bluntly I consider the phrase in context as: What is different in a life without God? Nothing.

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WAY S I D E C H A P E L The Wayside Chapel is a branch of the Uniting Church, however, it is not marketed as a religious organisation. The primary mission of Wayside is the creation of a community with no ‘us and them’.

They break down the barriers of judgment and provide a safe place that welcomes people from the entire spectrum. By seeing each person as someone to be met they focus on connection rather than problem solving. As such, they walk not only the intersection of faith and no faith, but; love and hate, the haves and have nots, the housed and the homeless, the sick and the well.

That being, they value everyone.

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WAY S I D E

Op Shop, Community Gardens, Cafes, long-term mental health program and environment (Day to Day Living), National Disability Insurance (NDIS), Career Pathways Program, evening activities and twilight program, Aboriginal programs,

Sunday service, Weddings, Funerals, Namings, Venue Hire, Community Service Centres, Youth programs,

Children’s Playgroups, Children’s bible study, Bible study groups, Confirmations, Sacraments and Communion, School Programs, Spreading the Gospel,

CHURCHES

C H U R C H V S WAY S I D E This diagram displays the ways in which the Wayside Chapel is differentiated from typical Christian institutions. It focuses much more strongly on providing community members with dignity, respect and assets that aid them in getting back on their feet.

Regular religious organisations in the meantime provide useful services but maintain their religious undertone and agenda.

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T H E I S M & AT H E I S M The Oxford Handbook of Atheism defines atheism as: “an absence of belief in the existence of God or gods.” The term itself is derived from two greek terms; ‘a’ which normally means ‘not’ or ‘without’, and ‘theos’ meaning ‘god’. The combination of the two gives us ‘atheos’ which today has translated to the word atheism.

Similarly the term theism is a derivative of the greek word ‘theos’.

The relationship between theism and atheism relates to this abscence, but not an abscence in a negative sense. Atheism as the absence of belief does not suggest that something is missing from someone who does not identify as religious. In this way, degrees of atheism exist. Negative atheism includes positions such as agnosticism where the belief is that there is insufficient evidence for or against the existence of God or gods. Meanwhile, positive atheism involves the belief (to varying magnitudes) that there is no God or gods. A further derivative is the concept of relative atheism which incorporates a naturalist approach. This version of atheism is a subset of positive atheism where one believes that everything can be explained by science and that there is nothing in existence besides nature. It should be noted that atheism by definition does not exclude superstition. Someone may be superstitious and believe in the spiritual and still be an atheist, as atheism purely deals with the belief in God or Gods.

In regards to meaningfullness, theism and atheism have quite different approaches. Atheists look for a ‘terrestrial’ or individual meaning, while theists gain a ‘cosmic’ or collective meaning. For theists this collective meaning is formed by their belief in God’s justice and the afterlife. They gain meaning in life by living by the divine rules set down by the divine, in the hope of gaining access to everlasting happiness. For atheists this search for meaningfullness is more nuanced. Arguments involve the need of a ‘significant existence’ or as Socrates states it: “an unexamined life is not worth living.” Similarly others argue that all life has meaning as this is our single existence and as such all humans have value.

“It is at least no less rational to hold that it is precisely our mortality which makes what we do, or fail to do, so overwhelmingly important.” - Anthony Flew Another point of view is the concept of Subjectivism in which deeply loving or caring for something gives ones life purpose.

Susan Wolfe expands on this with her hybrid theory where: “meaningfulness amounts to ‘loving objects that are worthy of love.’” Which involves as mixture of subjective and objective elements.

Bullivant, Stephen Sebastian, and Michael Ruse. 2013. The Oxford Handbook Of Atheism. Oxford: University of Oxford.

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MEANINGFULNESS The concept of meaningfulness and purpose is a broad one. Seen from differing perspectives whether one is a theist or an atheist, the idea that an individuals life has value is intrinsic to mental and spiritual health.

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HUMANISM The concept of Humanism can be characterised through seven points.

1. Emphasis on science and reason.

2. Humanists are atheists.

3. There is only the one life.

4. The existence and importance of moral value.

5. Emphasize our individual moral autonomy and responsibility.

6. Humanists are secularists in the sense that they favour an open, democratic society, and believe the State should take a neutral stance on religion.

7. Believe that we can enjoy significant, meaningful lives even if there is not a God, and whether or not we happen to be religious.

These characterisations are important as they outline that humanism does in fact address issues of morality and meaningfulness in life. In general, humanists understand morality as what makes humankind flourish with some members subscribing to more niche beliefs such as relativism, where “the truth about what is morally right or wrong is related to individuals or communities.” Margaret Knight summarises a more typical humanist approach that centres around humankinds gregarious nature.

“Why should I consider others? ... Myself, I think the only possible answer to this question is the Humanist one – because we are naturally social beings; we live in communities, from the family outwards, is much happier, and fuller, and richer if the members are friendly and co-operative than if they are hostile and resentful.”

In this way humanist morality acts as a social adhesive, similar to how religion has been for millenia. While arguments exists that humanism is existing due to ‘moral capital’ as a product of traditional religion. The view that this capital will eventually decline leading to societal collapse, is contradicted by history. Specifically the history of China and the role of Confucianism within its society.

Confuciansim like humanism, is not a religion and therefore show that religion is not a necessary underpinning for morality.

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As a result of this reasoning and declining religiosity rates in Australia, it appears that populations following humanist ideals are only going to expand. The coexistence of both this non-religious approach to life and traditional religion will be integral to society over the next 50 years. It is how they amalgamate in order for humankind to flourish which truely matters.

American Humanist Association. 2009. Humanist Billboard Vandalized In Moscow, Idaho. Image. https://americanhumanist.org/press-releases/200910-humanist-billboard-vandalized-in-moscow-idaho/.

Bullivant, Stephen Sebastian, and Michael Ruse. 2013. The Oxford Handbook Of Atheism. Oxford: University of Oxford.

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100%

Australian Christian population Christian

90%

80%

70%

Percentage

60%

50%

40%

30%

20%

0% 1966

1990

2016

Year

DECREASE IN AUSTRALIAN CHRISTIANS Census data since as early as 1966 shows a decreasing amount of religious affiliation and identification. Christians in Australia have dropped from making up 88% of the population to just 51% in 2016. Meanwhile, non-religious people make up 29.6% of all Australians.

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30%

Percentage

20%

10%

0%

2001

2006

2011

2016

Year Religious distribution of Australia No religion Catholic

Anglican Judaism

Eastern Orthodox

AUSTRALIAN RELIGIOUS MAKEUP Australia has a diverse religious makeup formed not only through it’s British heritage but through immigration from other European countries following World War II. Typically identifiable as AngloCeltic, Australia’s religious population has been predominantly derivatives of Christianity with a strong presence of both Catholic and Anglican groups. In recent years this Christian identification has began to fall, with people identifying as non-religious beginning to make up a larger proportion of the population. The growth of other religions in Australia such as Islam, Buddhism and Judaism has had a lesser effect on the overall religious identity of Australia.

The Australian census of 2016 finally marked the point where nonreligious Australians overtook Catholics as the largest religious group, with 29.6% non-religious and 22.6% Catholic.

Populations of Jewish and Eastern Orthodox Australians are fairly stable with only small fluctuations observed between census’.

Dunn, Kevin. 2005. “Repetitive And Troubling Discourses Of Nationalism In The Local Politics Of Mosque Development In Sydney, Australia”. Environment And Planning D: Society And Space 23: 8.

Young, Matt, and Charis Chang. 2017. “This Is Australia’s Most Religious And Non-Religious Suburb”. Newscomau. http://www.news.com.au/lifestyle/reallife/news-life/australias-most-religious-and-nonreligious-postcodes-based-onwho-answered-the-census-question-regarding-religion/news-story/042c44921 5ccb62dbb549a3905ca123e.

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Percentage

30%

20%

10%

0%

2001

2006

2011

2016

Year Percentage of non-religious population Bondi Australia

40%

Percentage

30%

20%

10%

0%

2001

2006

2011 Year

Religious distribution of Bondi Anglican No religion Judaism Catholic

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Eastern Orthodox

2016

BONDI TRENDS Bondi appears to have a somewhat stable population of Anglican and Jewish community members over the past two decades.

However, Catholicism seems to be diminishing against the rising crowd of non-religious Australians calling Bondi home.

“2016 Census Quickstats: Bondi Beach - North Bondi”. 2016. Censusdata.Abs. Gov.Au. http://www.censusdata.abs.gov.au/census_services/getproduct/census/2016/quickstat/118011340?opendocument.

“2016 Census Quickstats: Australia”. 2016. Censusdata.Abs.Gov.Au. http:// www.censusdata.abs.gov.au/census_services/getproduct/census/2016/quickstat/036.

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K A S Q

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NON-RELIGIOUS OUTREACH PROGRAMS

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A: Youth Off The Streets B: Rainbow Lodge Program C: Streetwork Inc D: Community Restorative Centre E: Network of Community Activities F: National Centre of indigenous Excellence G: Wyanga Aboriginal Aged Care Program H: Redfern harm Minimisation Program I: National Association of Community Legal Centre J: Community Care Co K: Weave Youth & Community Services

L: PCYC M: Home & Community Care Program N: SWOP; Sex Workers Outreach Program NSW O: Sisters of Charity Outreach Centre P: Neami Way2Home Q: South Eastern Community Connect R: Windgap Foundation S: School of Community Health and Medicine T: Eastern Suburbs Community Options

PROXIMAL CHURCHES The suburb of Bondi is home to 16 Christian Churches and organisations. They are primarily split between Anglican and Catholic denominations.

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William Blake, The Inscription over the Gate, 1824-7 Tate.

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DANTE’S INFERNO Dante’s Inferno is the first part of Dante Alighieri’s epic poem Divine Comedy and is a piece of classic literature that has influenced the human depiction of the afterlife since the 14th century.

The Divine Comedy is made of three volumes: Inferno, Purgatorio and Paradiso. They detail the journey of Dante through Hell, Purgatory and Heaven. The poem acts as an allegory for the journey of the human soul towards God. Inferno itself takes place as Dante finds himself lost in a dark wood straying from the correct path. He then finds the poet Virgil who acts as his guide as they descend through the circles of hell.

This poem has been explored by numerous artists including; William Blake and Salvador Dali, who bring Dante’s depictions to life and inform the theistic view of the afterlife with dramatic expression.

The reason that this poem features as such a prominent precedent for this project was originally due to its definition of limbo. An area that Dante describes as full of virtuous non-christians and unbaptized babies.

This limbo is perhaps where trends in Australia are leading. With falling numbers of religious identifying Aussies and rising masses of non-religious citizens, we may in fact become a society of virtuous non-christians and unbaptized babies. I therefore propose to explore how this future limbo effects the relationship that Churches have with their community. Particularly so as Church members will be but a small portion of the overall population compared to the past.

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Salvador Dali, The Delightful Mount, 1951-60, print.

But I, who’d seen the change in his [Virgil’s] complexion, said: “How shall I go on if you are frightened, you who have always helped dispel my doubts?”

And he to me: “The anguish of the people whose place is here below, has touched my face with the compassion you mistake for fear.”

(Inferno, canto iv 16-22, Dante Alighieri)

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SITES

Truly public

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WHOSE REALITY COUNTS? What is your vision for Bondi in 50 years time?

Nornie & Benji, Bondi

Andrew, Bondi

“Maintain the character of Bondi, I’m happy to see and encourage well designed and adaptive reuse of the area.”

“There is a reluctance in planning to treat Bondi as the international tourist destination that it is, there needs to be a balance between heritage preservation and development.”

Nornie and Benji, Bondi

Nornie“Maintain & Nornie Benji, &Bondi Benji, Bondiof Bondi, I’m happy to see the character

and encourage well “Maintain the “Maintain character theofcharacter Bondi, I’mofhappy Bondi,designed I’m happy to see and encourage toof seethe and well encourage designed welland designed and area.” adaptive reuse adaptive of thereuse area.”of the area.”

and adaptive reuse

Andrew, Bond Andrew, BondiBondi Bondi “There is reluctance in planning to Andrew, treat as the international tourist destination that it “There is a reluctance “There is ainreluctance planning to inis, planning treat to treat as theBondi international as the international tourist destination tourist destination there needs to be a Bondi balance between heritage that it is, there thatneeds it is, there to beneeds a balance to bebetween a balance between preservation and development.” heritage preservation heritage preservation and development.” and development.”

Bonnie, Bronte

Bonnie, Bonnie, Bonnie, Bronte Bronte Bronte “People are drawn to Bondi because of the

“People “People are “People drawn are drawn are to Bondi drawn to Bondi because to and Bondi because ofbecause theof the of the community lifestyle, yet I worry that these community community community and people lifestyle, and lifestyle, andyet lifestyle, I worry yet I yet worry that I to worry these thatthe these that these moving area aren’t making the people people moving people moving to moving thetoarea thetoarea aren’t the area aren’t making aren’t making themaking the the investment tothis build this community.” investment investment investment to build to build this to community.” build this community.” community.”

Riley, Mosman Riley, Mosman Riley, Mosman Mosman “It would be cool to see itRiley, keep that active “It would “It would be “It cool would beto cool be seecool toit see keep to itsee keep that it keep active that that active public lifestyle, definitely keep the cafe culture, I active publicpublic lifestyle, public lifestyle, definitely lifestyle, definitely keep keep the cafe keep the culture, cafe the cafe culture, culture, wouldn’t like to see development godefinitely higher.”

I wouldn’t I wouldn’t Ilike wouldn’t tolike seeto like development see to development see development go higher.” go higher.” go higher.”

Emma, England

Samuel, Shanghai

“I just really hope the walkway where everything and everyone comes together is kept the way it is as a public area.”

“Without knowing the history it’s hard to comment on the future, but I enjoy the natural landscape much more than the man made.”

Emma, England

Emma, England Emma, “I just reallyEngland hope the walkway where everything

“I just really “I hope just the really walkway hope the where walkway where and everyone comes together everything and everything everyone and comes everyone together comes is together is as a public area.” kept the waykept it is the as away public it isarea.” as a public area.”

is kept the way it is

Samuel, Shanghai Samuel, Shanghai Shanghai “Without knowing the history it’s hardSamuel, to comment “Without knowing “Without the knowing history it’s the hard history to comit’s hard to comon the future, but I enjoy the natural landscape ment on the future, ment on but the I enjoy future, the but natural I enjoy the natural much more than the man made.” landscape much landscape more than muchthe more manthan made.” the man made.”

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W H AT R E A L I T Y C O U N T S? Even a single person can not be defined by a single reality

Courtney Courtney

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Darren Darren

Ally

Ally

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P U B L I C S PA C E: U S A N D T H E M? How accessible is the public realm in reality?

public semi-public

First perceptions

First perceptions

The most telling aspects of our exploration of the sites surrounds was the distinct change in public attitude as we moved further back from the beach. Moving from the beach, to Campbell Parade then further into residential areas, the perception of public and private quickly became evident.

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private

Truly public Truly public

As perceived by middle to high As percieved by middle to high income earners income earners

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As perceived by low income As percieved by low income earners earners

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As perceived percieved by by “Nimbys” “Nimbys”

As As perceived percieved by by tourists tourists

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THE SITES

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Wayside Chapel Bondi Beach, 95 Roscoe Street, Bondi Beach, NSW 2026

Op Shop Bondi, 40-42 Warners Avenue, North Bondi, NSW 2026

Wayside Chapel Bondi Beach Community Services Centre, 77 Roscoe Street, Bondi Beach, NSW 2026

Hurricane’s Grill & Bar, 130 Roscoe St Bondi Beach, NSW 2026 (as alternate to Op Shop)

PRELIMINARY PROGRAMME Paradiso (Heaven) Addressing purpose, selfactualisation and the afterlife Purgatorio (Purgatory) Areas for aid, forgiveness, understanding, compassion and human dignity

Inferno (Hell) Earthly sin, vice, hedonism, weakness and the human experience

Chapel Library Euthanasia Clinic Crematorium

50m2 30m2 100m2 60m2 290m2

Counseling Services

Office

Meeting Room

In-House Program Spaces Medical Centre

GP Office

Safe Needle Exchange Crisis Centre

Accommodation

40m2 15m2 60m2 120m2

60m2 50m2 460m2

Bar/Cafe Exhibition Space

Art Gallery Amphitheatre Night Club

80m2 80m2 60m2 200m2 250m2 670m2

Circulation

140m2

Total

60m2 15m2 50m2

1560m2

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Heaven

Purgatory

Op Shop

Norman Andrew’s

Wayside Chapel

Hell

P R O G R A M L AY E R I N G The layering of this program aims to utilise Dante’s allegory as a method of exploring tenets of traditional religion through humanist ideals and in a palpable form. This methodology utilises a religious framework to explore how a contemporary organisation may cater to a broader community.

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50 Y E A R S T R AT E G Y 2018

2028 (10 years) Completion of Inferno Nightclub, bar, cafe and exhibition space.

(15 years) 2033 Completion of services centre.

This component aims to generate revenue for the completion of other phases as well as ingratiate the Wayside Chapel with international/national tourists and locals alike.

community

This phase plans to broaden and strengthen the facilities, services and programs that the Wayside Chapel offers. The centre will focus on reducing individual isolation and providing all people with the social assets they require to flourish.

2038 (20 years) Completion of Heaven Chapel.

This final built component aims to expand on the services provided by the other two programs and address the need for purpose in life, self-actualisation/ improvement as well as human mortality.

The ultimate goal is for these centres to enable the community to flourish at all points in life, whether up, down or at their culmination, regardless of religious orientation. Because all human life is valuable.

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WAY S I D E C H A P E L The social aspect of the ‘Hell’ program calls for a pedestrianised approach to the street. It should enhance Roscoe St as a community area of Bondi and enable people to enter from multiple directions and street levels. The scope of the program also offers the opportunity to explore Bondi culture as a tourist destination.

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NORMAN ANDREWS The Norman Andrews site requires a design which draws in both those in need and volunteers. In this way, it should address it’s north facing street frontage but then due to the nature of its program exhibit a more self contained orientation.

OP SHOP This site calls for the retaining of the old Church building and multiple street entries due to the diversity of its program. The Op Shop offers a unique opportunity to amalgamate religious history with modern humanist ideals. As such, it allows exploration of what may constitute future human selfactualisation.

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Wayside Chapel Bondi Beach This building currently contains Wayside’s chapel, a residence above, retail on the ground floor, an office, kitchen and function space.

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Wayside Chapel Bondi Beach Community Services Centre Known as Norman Andrews House, this centre has a cafe open to all, offers community services and is attached to a daycare facility.

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Op Shop Bondi This repurposed Church is Wayside’s Bondi Op Shop, also with a daycare facility attached at the rear.

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Hurricane’s Grill & Bar, 130 Roscoe St Bondi Beach, NSW 2026 Across the road from the Wayside Chapel itself is Hurricane’s, an extremely popular and well loved local venue. Known as ‘the original’ this grill and bar has been operating at this site since 1995. This site is an alternate to the Op Shop as it offers a closer relationship with the other two proposals as well as the opportunity to renovate or refurbish the restaurant. Retaining the franchise is a must due to its popularity and reputation which in turn would enhance the Club program proposed.

HURRICANE’S GRILL & BAR BONDI BEACH. 2018. Hurricanes Bondi Beach Alfresco. Image. https://www.hurricanesgrillandbar.com.au/bondi-beach/.

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PRECEDENT STUDIES

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MISS SARGFABRIK CO-OP HOUSING Vienna, Austria BKK-3 Architecture, 1988-2000.

Parti

Recognise that amongst a broad range of people, there are differing requirements for program.

Gather similar programs that would usually be private to become shared.

Parti Parti

Combine the multiple programs together in a way that they each strengthen the other. The whole is greater than the sum of parts.

Recognise that amongst a broad range of people, there are differing levels of vulnerabilities.

Recognise that there are similar vulnerabilities amongst these people that can be gathered together.

Provide the assets for all vulnerabilities in related spaces. A community without us and them must place all vulnerabilities equally, leading to the Bondi community embracing Wayside Chapel.

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Co-supporting communal spaces

Unpredicted Interactions

Unpredicted interactions

Unpredicted interactions

Unpredicted interactions

Unpredicted interactions

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J E TAVA N S P I R I T U A L C E N T R E Maharash tra, India Sameep Padora & Associates, 2016.

The Jetavan Spiritual Centre is a multi-theistic centre that caters to the community through skill development, involvement and Buddhism. It’s design focuses on material frugality, community engagement and the reincarnation of these materials.

As such all materials were locally sourced and the community was involved in the actual building process.

Thresholds

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Thresholds

Material and tectonic study

Material and tectonic study

Solid/void relationship

Varying intimacy of courtyard spaces

Courtyards

Courtyards

Parti

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H O F H E I D E C R E M ATO R I U M Holsbeek, Belgium RCR Arquitectes & OMGEVING Landscape Architecture, 2006 - 2013.

“Spirituality is an invisible path between the earth and the sky, a network made from horizons and verticalities conjugated with shadows and light. There is no belonging, but rather exchanges.”

- RCR Set in a swampy basin in the Belgian Flemish plain, this crematorium rests between two cemeteries at either end. The design attempts to bring people together in nature and for consolation. Ceremonies are performed in a space that is absent of any established religious connotations but “provides shelter for grief, music, the embrace and words.”

Yoshida, Nobuyuki. 2016. “RCR Arquitectes • Works”. Architecture And Urbanism 16:06 (549): 78-93.

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BANKSTOWN ARTS CENTRE Bankstown, Sydney 2011.

The Bankstown Arts Centre is a cultural facility that caters to a broad range of artistic mediums and community groups, with the added goal of providing support and breaking down restrictive art barriers for minority groups. These groups include Aboriginal and Torres Strait Islander communities, people with a disability, culturally and linguistically diverse and low income communities.

The centre has developed to accommodate the needs of the community through flexible spaces, events, classes, workshops and exhibitions.

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KIMBELL ART MUSEUM Fort Worth, Texas, USA Louis Kahn, 1972.

The Kimbell Art Museum by Louis Kahn was used as a precedent for examining how light bounces off of curved surfaces in order to diffuse a space.

The building itself makes use of barrel vaulted ceilings with a hung wing shaped reflector below a skylight. This reflector bounces the light onto the curved vaults and allows the diffused light to permeate the gallery spaces below.

B A G S VA E R D C H U R C H Copenhagen, Denmark Jorn Utzon, 1976.

The Bagsvaerd Church is well known for its curved ceiling and light vault above its chapel space.

Similarly its corridors are lit from above by high positioned windows that allow light to fall down below. This makes it a significant precedent study for the design of light wells and ceilings.

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SKOGSKYRKOGARDEN Stockholm, Sweden Gunnar Asplund & Sigurd Lewerentz, 1920.

This Woodland Cemetery makes use of large expanses of landscape with smaller chapels littered throughout.

The complex also contains a crematorium with a lowered seating level and viewing area on ground level. The columns are inset slightly within this lowered space and helps make those who are part of services feel as if they are entering the ground.

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D I G N I TA S C L I N I C Sweden The Dignitas Clinic is a Swedish organisation that operates with the objective of “ensuring a life and a death with dignity”. They deal with many end-of-life issues including, notably, accompanied suicide. Which is described as: “In case of an illness which will lead inevitably to death, unendurable pain or an unendurable disability, DIGNITAS can arrange, on reasoned request and medical proof, for its members the possibility of an accompanied suicide.”

Dignitas South Africa. 2015. Many A True Word And All That.... Image. https://twitter.com/DignitySAfrica/status/640432505557024768.

COFFIN ART Ghana In the country of Ghana there is a popular custom of artistic coffins. These range in size, shape and colour as well as being of: objects, animals and even pop culture references. This concept links in with the conceptual framework of this project through the celebration of a life lived rather than the mourning of a life lost. But also who doesn’t want to be buried in a racecar shaped coffin?

Lazer Horse. 2014. Untitled. Image. http://www.lazerhorse. org/2014/05/14/incredible-fantasy-coffins-ghana/.

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VOID DECK SERVICES Singapore Void deck services can be summarised simply as a wedding in a car park. Generic spaces are transformed into beautiful venues for services ranging from weddings to funerals. These spaces appear widely unused but have the ability to cater for large amounts of people and are quickly decorated through hangings and furnishings throughout the venue.

(Top Left) Shah, Arman. 2017. Photo Courtesy Of Elephnt.

Image. http://www.everydaypeople.sg/lifestyle/arts-andculture/ways-of-seeing-photographer-elephnt-capturesunique-lookout-points-at-hdb-void-decks-in-singapore/.

(Bottom Left) Berkeley prize. 2018. Untitled. Image. http:// berkeleyprize.org/endowment/the-reserve?id=73.

(Top Right) National Funeral Service Singapore. 2017.

Untitled. Image. http://www.nationfuneralservices.com.sg/ christian-wakes-held-at-hdb-or-hall/.

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CONCEPT DESIGN

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CONCEPT DESIGN Incorporating religious symbolism and humanist ideals explored throughout research, the following concept design divides the three building programs along the structure of the Divine Comedy.

Hell transforms into a night club and deals with elements of earthly vice, everyday living and non-religious space.

Purgatory becomes a clinic and outreach centre for situations of almost stasis. That being, spaces for recovery, aid and terminal limbo.

Heaven translates into a crematorium. A building that deals with elements of the afterlife and remembrance.

Furthermore the project masterplan displays a connecting procession between the three sites as well as the primary moment of each building. This is further explored with conceptual plans, sections and perspectives.

The projects materiality and massing is also examined through model studies in order to better position designs within the Bondi context and conceptual framework.

The result is a conceptual design which utilises tenets of religion and non-religious beliefs in order to accommodate all people walking this intersection of faith and no faith.

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Dante's Divine Comedy

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Master plan

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Views

Ritual

Relationship

Location

PROGRAMME Crematorium

Service Space/Chapel Crematorium Room Processing Room (Plant) Vigil Rooms Courtyard Staff Office

Reception

Office

Seperate Entry/Exit Bathrooms Storage

Clinic

Reception Waiting Room GP Office Consultation Room Community Rooms Euthanasia Clinic Accommodation Counseling Services In-house Outreach Programs Meeting Rooms

Night Club

Retain/Refurbish Restaurant

Kitchen

Service Area

Seating Bathrooms

Beer Garden Foyer Bar Dance Space Balcony Total

80m2 30m2 50m2 40m2 50m2 30m2 30m2 10m2 30m2 50m2 400m2 20m2 20m2 60m2 20m2 80m2 80m2 80m2 80m2 120m2 80m2 640m2 20m2 10m2 60m2 40m2 60m2 30m2 40m2 40m2 50m2 350m2 1390m2

71

72

N

0 1:500 @ A3 Site plan

25m

73

74

N

0 1:500 @ A3 Site plan

25m

75

0 1:500 @ A3 Crematorium

76

25m

77

0 1:100 @ A3 Crematorium Section

78

5m

79

80

Procession

0 1:500 @ A3 Clinic

25m

81

82

Prospect

0 1:500 @ A3 Night Club

25m

83

84

Vigor

85

86

Site Model

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88

Materiality

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This materiality study revolves around the linking of the three buildings through a number of conceptual frameworks: young/old, solid/transparent, new/used, and helps position each program alongside specific stages of life.

The Crematorium makes use of monumental materials and aged timber to offer feelings of solidarity and remembrance.

The Club utilises young timber and masonry in order to portray vitality and normalcy.

Reflections of Site (sand)

Glass

Young Timber

Aged Timber

Masonry

Concrete

The Clinic emphasises glass and reflections as a representation of transparency and the turbulence of life.

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DESIGN DEVELOPMENT

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DEVELOPED PROGRAMME Crematorium

Service Space/Chapel Crematorium Room Processing Room (Plant) Courtyards Bathrooms Storage

160m2 10m2 50m2 250m2 35m2 20m2 525m2

Clinic

Reception Waiting Room GP Office Consultation Room Community Rooms Euthanasia Clinic Counseling Services In-house Outreach Programs Meeting Rooms

20m2 20m2 60m2 20m2 80m2 80m2 80m2 120m2 80m2 640m2

Club

Kitchen Service Area Seating Bathrooms Beer Garden Foyer Bar Dance Space Balcony

20m2 10m2 60m2 40m2 60m2 30m2 40m2 40m2 50m2 350m2

Total

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1515m2

Crematorium Interior Concept Sketch

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T W O PAT T E R N S The Crematorium makes use of two patterns in order to draw people in and facilitate functions simultaneously.

The first pattern involves the primary thoroughfare that allows movement from Roscoe Street to the mausoleum. This thoroughfare is 4m wide and allows for ample movement as a covered walkway until the uncovered mausoleum.

The second pattern allows the chapel space to both open onto the thoroughfare and alternatively direct the focus inwards towards the cremation chamber.

The combination of these two patterns aims to enable the public to visit their loved ones within the mausoleum at any time. Similarly the chapel space becomes a broad public area that caters to an overflow of people or more private services. The result is a flexible program that serves the community at all times.

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Crematorium Ground Floor Plan 1:200 @ A3

01 Entry 02 Chapel 03 Cremation Chamber 04 Processing Room

05 Male Toilet 06 Female Toilet 07 Storage 08 Mausoleum

Roscoe St

C

01

02

A

A

B

B 03 04 05 06

07

08

C

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Construction Section 1:50 @ A3

FALL

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Section A 1:200 @ A3

Section C 1:200 @ A3

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Section B 1:200 @ A3

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Crematorium Exterior

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Crematorium Interior

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Crematorium 1:200

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Types of Stories

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LIFE STORIES The design for this project while consisting of three buildings progresses along the story of life explored in design development.

These story moments include: the approach, final moments, the intersection, the procession, celebration of life and remembrance.

While these moments may not be all inclusive of every individuals experience of the project, the creation of non-religious spaces for the celebration of life, outreach and normalcy aid in building the resilience of the community. Each program exhibits some flexibility in it’s design in order to include both religious and non-religious functions. As such, it exemplifies the “no us and them� approach of the Wayside Chapel through the welcoming of anyone at that intersection of faith and no faith.

Similarly the project is accessible to people at any stage of life.

That is, whether they are young, old, sick, healthy, local, visitor, recovering, recovered, religious, non-religious, vulnerable or resilient.

The Club acts as an everyday medium and revenue stream for the Wayside community.

The Clinic enables outreach and aid for those suffering or in need.

The Crematorium allows for the remembrance and celebration of loved ones.

These programs are all linked by Roscoe Street which acts as a procession between them. This procession draws in the public in order to celebrate a life lived rather than mourn a life lost, because at this intersection, all life is valued.

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The Approach

108

Final Moments

109

The Intersection

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The Procession

111

Celebration of Life

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Remembrance

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Club & Clinic West Elevation 1:200 @ A2

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115

Clinic North Elevation 1:200 @ A3

116

Crematorium North Elevation 1:200 @ A3

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118

FINAL DESIGN

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120

L I F E & D E AT H This project examines issues of life and death, as non-religious Australians become the predominant religious demographic of the country. Drawing heavily on the outreach approach of the Wayside Chapel and tenets of humanism, this project aims to explore how a linking of theism and atheism can cope with: life and community, aid and dignity, and finally death and meaning.

The designs for a pub/club, euthanasia/outreach clinic, and a crematorium address these concepts respectively. The combination of such building types construct a cohesive story regarding life’s hardships, joys and normalcy. Each addresses different times or events for an individual, but together create a resilient community at their intersection.

It is in this way that the project revolves around 3 key points.

Every life has value.

Everyone deserves dignity.

And, they can be gone but not forgotten.

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THE PROCESSION Roscoe Street that connects all three sites acts as a procession from program to program. Once a persons body is prepared for cremation, the coffin is carried from the clinic to the crematorium while family, friends, loved ones, acquaintances and the public line the street. This procession offers respect for those departed and is based on funerary processions experienced during my schooling.

The coming together of a community during times of great sorrow and grief in celebration of a friends life is something I found tremendously helpful in my own coming to terms with tragedy.

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Site Plan 1:500 @ A0

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Site Model 1:1000

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127

T H E C R E M ATO R I U M The Crematorium exists as a place for remembrance and celebration of life. Designed around a central chapel space the building uses the two patterns to allow movement through the spaces regardless of any services taking place. This makes sure that the mausoleum is always open for the visitation of loved ones and that any services or cremations are flexible for public or private affairs.

The signature elements of the crematoriums design are its large lightwells both at the entry to the chapel and above the altar.

These open to the east and west letting diffused light into the corners of the space. Separating these two lightwells is a timber clad curved ceiling suspended over the seating area. This draws significant inspiration from the unique ceiling of the Bagsvaerd Church however, the form of the ceiling flows horizontally across the chapel rather than longitudinally. The form itself drops low over the central axis in order to foster intimacy within the space.

The ceiling is higher on the perimeter to allow for overflow and a more public experience.

The covered thoroughfare along the west side of the structure opens with the use of upwards folding timber doorways that double as shading devices once opened. These lead visitors to the back of the site where the mausoleum is positioned. The mausoleum borders the south and west boundaries and has small inlets for interment.

The combination of these areas provide a mixture of public and private spaces as everyone mourns, remembers and celebrates in their own way.

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Crematorium Ground Floor Plan 1:200 @ A3

01 Entry 02 Chapel 03 Cremation Chamber 04 Processing Room

05 Male Toilet 06 Female Toilet 07 Storage 08 Mausoleum

Roscoe St

01

02

03 04 05 06

07

08

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Crematorium Longitudinal Section 1:100 @ A2

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131

Crematorium Cross Section 1:100 @ A3

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Crematorium Detail Section 1:20 @ A3

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134

135

136

137

Sectional Model 1:50

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139

140

141

142

143

THE CLUB & CLINIC The club and clinic are located opposite each other on Roscoe Street to the east of the crematorium. While their programs remain quite different, their roles within the overarching story of the design are significant.

Designed to draw the community in and deal with the everyday, the club incorporates a cafe, bar, night club, beer garden and general areas for people to gather and be together. It sits at the end of the procession in order for people to congregate while they wait for their loved one’s ashes post-cremation or as a space to hold a wake. These situations are not meant to be sad affairs but a public celebration of a life lived. As such, the everyday use of the building aims to provide some regularity and grounding for those experiencing such emotionally charged life events.

In that regard, the clinic deals with aiding those in need or who themselves are experiencing difficulties. Characterised by a kinetic facade, this ten storey building offers a GP clinic, counselling services, funerary services, meeting rooms, hospice care and a euthanasia clinic. The buildings primary goals revolve around providing dignity to those experiencing turbulent times in their lives and offering support and understanding. The idea that every life has value is intrinsic to the clinics program.

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Club & Clinic Ground Floor Plan 1:200 @ A1

145

146

Club Floor Plan 1:200 @ A3

01 Seating 02 Cafe 03 Club Entry 04 Bar 05 Kitchen

09

06 Storage 07 Cold Storage 08 Beer Garden 09 Male Toilet 10 Female Toilet

10

07 08

06

Gould St

05

04

03

02 01

Roscoe St

147

148

Clinic Ground Floor Plan 1:200 @ A3

01 Clinic Entry 02 Clinic Lobby 03 Garage/Loading

Roscoe St

Gould St

01

02

03

149

Club & Clinic Longitudinal Section 1:100 @ A0

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151

Clinic Floor Plans 1:200 @ A3

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First Floor

Third Floor

Ground Floor

Second Floor

Fifth Floor

Tenth Floor

Fourth Floor

Sixth - Ninth Floor

153

KINETIC FACADE This shifting facade is symbolic of the turbulence that takes place within people’s lives, whilst also being designed to react to the sea breezes and surrounding context. The concept behind the kinetic facade rests on the fact that its movement can be sudden, gentle or even non-existent. This is representative of the hardships of life and how their effects on individuals can be varied. The clinic wrapped by the facade can therefore offer an innate solidarity to those experiencing hardship, where the turbulence can be seen and addressed.

The kinetic facade itself is made from a lattice of semi-matte finish steel plates suspended on steel cables. This lattice is held up by a framework bolted into the concrete column structure of the building.

154

Kinetic Facade Detail 1:20 @ A3

155

Kinetic Facade Model 1:10

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157

EUTHANASIA ROOM

158

Euthanasia is a charged topic with many sides to its advocacy.

The top floor of the clinic however, is dedicated to this specific moment, offering expansive views out over both Bondi Beach to the east and the city to the west. The space gives those who are terminally ill a sheltered contemplative space in which to undertake accompanied suicide. The clinic also offers a service for individuals to undertake this process at home. Both options allow for an individual to not be alone for this last step and a supportive community to be with them. The important aspect of this practice is providing people dignity and not allowing needless suffering.

Euthanasia Room Detail 1:20 @ A3

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THE END

MAX FRANKHAM Z3462600 Masters of Architecture, UNSW Social Agency Stream, 2018.

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