Thesis Portfolio

Report on

AUGMENTING THE MAIN INTERNAL TRAVERSING SPINE IN A DIASPORIC COMMUNITY:

BYLAKUPPE An Architectural Thesis

Declaration

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Report on

AUGMENTING THE MAIN INTERNAL TRAVERSING SPINE IN A DIASPORIC COMMUNITY:

BYLAKUPPE An Architectural Thesis

ARCHITECTURAL DESIGN THESIS REPORT

AUGMENTING THE MAIN INTERNAL TRAVERSING SPINE IN A DIASPORIC COMMUNITY:BYLAKUPPE

Submitted by TANUSHA M MURTHY 4CM 15AT 019

Guided by SHREYAS BAINDUR

AUGUST 2020

ACKNOWLEDGEMENT

This thesis comes to reality with the help and support extended by many individuals during the last year and a half.

I would like to thank my parents and family for being the rock of support for me ‌always.

Special thanks to my thesis guide, Ar. Shreyas Baindur for supporting and guiding me throughout this journey. Ar. ChinchuKumar has helped me to mold the project in its nascent stage and I deeply indebted to him. I am ever grateful to Ar. Prashant G Pole for having been at my back through these years without whom this thesis would have never seen the light of day.

I would also like to thank Ar. Suhasini Ayer Guigan, principal architect of Auroville Design Consultants for sharing her experience and guiding me through her project- Auroville Visitors Centre. I would also like to thank Ar. Bijoy Ramachandran, principal architect of Hundredhands and his team for their understanding and guidance during my time at Hundredhands and afterwards too.

Tenzing Choklamfro being strangers to friends over my several visits to the settlements. They have also been my primary informants and introduced me to their world – once a foreign topic to me.

I would like to thank Ashrith, Fiza Lamba, Gemma Christopher and Riya Parekh for their help and endless guidance and also Megha, Neha, Pragati, Sughas, Vibha for their unconditional moral support My fellow Nyarks(Batch 2015,) made this a memorable journey to be cherished for a lifetime.

Wadiyar Centre For Architecture family, and everyone associated with the institute, a warm thank you is always way too less for what you have made me today.

Thank you.

The whole project came to life by the warm hospitality extended by the people of Bylakuppe.

Many of them have had a role to play either directly or indirectly. A few prominent ones - Thupten Tsering, Camp 1 settlement officer for introducing me to a few people in the settlement and Kelsang,

Acknowledgement

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ABSTRACT

The introverted spaces existing due to the non physical boundary (thought of) amidst the general cultural landscape present in this sovereign country, is the driver for receiving the transient population(tourists) in large numbers but the understanding of the foreign culture remains highly only upto the extent of food. The introverted spaces-housing then Tibetan refugees is influenced by the Indian culture surrounding the area over the last years, forming the ‘Tibetan diaspora’.

The study aims to understand and document the growth, practices, lifestyle, changes etc., undergone and undergoing by this diasporic community.

It enquires into the emergence of the new architectural language influenced from the diasporic community. In this context, the term ‘Tibetan refugee’ purports to a person who is of Tibetan descent and is living in India ever since the Chinese occupation in the 1960, but without the Indian citizenship. The in-field research provided a nuanced understanding of how they are outcasted by the general cultural population whereas they are as Indianized as the rest of the country is. They have been out of the nutshelled area provided by the government to preserve their culture and yet manage to be both modern and culturally different like any of us in this country.

Abstract

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xii

Abstract

Contents ACKNOWLEDGEMENT. . . . . . . . . . . . . . . . . . . . . . .

v

ABSTRACT . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

vii

INTRODUCTION . . . . . . . . . . . . . . . . . . . . . . . . . . .

1

ASPIRATION. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5 THROUGH MY LENS . . . . . . . . . . . . . . . . . . . . . . . .

7

AIM. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 8 OBJECTIVES . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 8 RESEARCH QUESTION . . . . . . . . . . . . . . . . . . . . . . . 9 RESEARCH METHODOLOGY. . . . . . . . . . . . . . . . . . . 9 WHY BYLAKUPPE? WHY NOT ANY OTHER PLACE?. . .

13

WHAT IS A DIASPORIC COMMUNITY?. . . . . . . . . . . .

15

OBJECTIVES . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

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Abstract

xiii

TIBETAN DIASPORA . . . . . . . . . . . . . . . . . . . . . . . . 17 As a Object As a Subject

BUDDHISM. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

19

KANGCHEN: THE LAND OF SNOWS . . . . . . . . . . . . . . 23 THE MURKY TIMES . . . . . . . . . . . . . . . . . . . . . . . .

27

THE MAKING OF NEW HOMELAND . . . . . . . . . . . . . . 29 BYLAKUPPE: A NARRATION OF NEW IDENTITY . . . . .

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BYLAKUPPE:ZOOMING INN. . . . . . . . . . . . . . . . . . .

37

Physical Aspects Settlements Camps Health Care Demographics Administration Occupation Co-operative socities Food & Drinks Flora & fauna Religion Language Festivals Customs Monastery Educational Institutions Educational Institutions Marriage & Family Leisure & Recreation Clothing Tourism Art & Craft Legal Status Land Rules Political Developments Architecture

TIBETAN ARCHITECTURE . . . . . . . . . . . . . . . . . . . .

Residence (Main Street) Residence (Internal Street) Institute -Monastic College

xiv

Table of Contents

63

ARCHITECTURE ALONG THE KAVERI RIVER BELT. . . .

71

Mirle, Karnataka

PRINCIPLES FOR DESIGNING . . . . . . . . . . . . . . . . .

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BYLAKUPPE: THE SPINE. . . . . . . . . . . . . . . . . . . . .

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DEVELOPING THE PROGRAM . . . . . . . . . . . . . . . . .

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LITERATURE CASE STUDY. . . . . . . . . . . . . . . . . . . .

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Amankora , Bhutan Suzhou Museum, Suzhou Auroville Visitor & reception Centre, Auroville Living & Learning Design Center, Bhuj

SITE SELECTION . . . . . . . . . . . . . . . . . . . . . . . . . . 109 SITE ANALYSIS . . . . . . . . . . . . . . . . . . . . . . . . . . .

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DESIGN DEVELOPMENT. . . . . . . . . . . . . . . . . . . . . 119 Program 1 Applying Principles Design Concepts Design Development Design CIRCULATION DIAGRAM CIRCULATION DIAGRAM CIRCULATION DIAGRAM EXPLODED AXONOMETRIC VIEW ACTIVITY Views

Program 2 Applying Principles Design Concepts Design Development Design EXPLODED AXONOMETRIC VIEW Activity Views

BIBLIOGRAPHY. . . . . . . . . . . . . . . . . . . . . . . . . . . 171

Table of Contents

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INTRODUCTION

Why would a bird stay all its life on a tree when the whole world is its for the taking?

Travel is no longer a “thing” to go abroad or plan a vacation with family or cousins or friends. It’s a means of permitting-we must travel to ease from the rut of the day to day work routines or the yearning to encounter new experiences or challenges or even to belong to the group to fashionably state the itinerary and the doings of the latest trip or to be done in the near future. Travel pushes people to their limits-outside their comfort zone-tests oneself of their coping capabilities.

people and experiences, the ways the situation put forth was handled both mentally, physically and emotionally- everything is not all pink and fluffythe pride felt at the end of a successful trip is unexplainable. It is also about knowing that a trip does not end when the plane lands or reaching home.

What cause?

triggers

these

memories-the

root

2018)

The people, the place and what it offers, events, activities – most important would be spending quality time getting indulged with the place. A new culture encountered makes everything and anything of it attractive to our eyes and the excitement arises to indulge ourselves in that particular event just to experience it. The place becomes primary and most important; thus, the transient population becomes secondary- the place holds the potential to provide such instances which are to be encountered by the constant inflow of the transient population.

What actually matters at the end of any trip or vacation is the memories that one brings back home, hanging photos, uploading status pictures or stories on the social media on the go, collecting trifles on the shelf, the taste of the food that remains tickling on the taste buds, learning from the observations made of the localities of the place, discovery of oneself when exposed to new places,

Bylakuppe is culturally different from the surrounding due to the then Tibetan migrants settling initially as refugees in the mid-20th century but later became permanent residents of the place but not many have claimed the Indian nationality.

Hence, the formation of mini Tibet in the south Indian region of Karnataka. It is the second largest Tibetan Buddhist settlement after Dharamshala

“Travel and our travel memories have the power to shape our personality. We are what we remember, or, more precisely – we are what we remember about ourselves… Holiday and travel memories take a prioritized position within this realm of experiences, which is why they are major pillars of our personality” says professor Lutz Jäncke (Butler,

Introduction

1

and is part of the existing tourist circuit connecting Mysore- Madikeri- Mangalore.

Bylakuppe initially being a forest land being cleared to accommodate the Tibetan Buddhist refugees, is now a full-fledged, self-sustaining townwith the help of NGO’s, government at the state and central level, the surrounding Kodava community’s support, and funding. The local Kodava community was of great help since these then refugees were new to the lower altitudes and settled lifestyle. Thus, leading to exchange in the knowledge and many more tangible and intangible elements, helping and surviving in tandem with each other. The creation and evolution of the Tibetan Buddhist diaspora- in the Indian contextthey were forced to adapt to a certain lifestyle and system changes, had no say in it, as they were displaced from their home ground. Yet, they have kept their true Buddhist core values and principles intact and follow most of the practices and customs.

Over time, they have adapted to the lifestyle suitable to the region by slightly morphing and deviating from the way they lived their lives in Tibet.

visiting Bylakuppe. The local Kodava community become intertwined with the pan Tibetan Buddhist over the years, but the transient population always views the place as a different world and perceive-in the same- they do not encounter them day in and day out.

The inherited systems and practices are the key attractions and learning tools from the pan Tibetan Buddhist culture for the localities to intertwine and provides opportunity to the transient population to delve into. Considering the new culture, certain knowledge systems can be shared to the transient population in various levels as they travel to relish and experience these in their home soil instead of traveling all the way to Tibet, now it isn’t anymore the same as it was before- the LAND OF THE Buddhists. (Michael, 1985) (Lopez, 2007) (Magnusson J. , 2010) (Ahmad, 2012) (Pocock, 1992) (Lemmen, 2018) (Cohen, 1984) (Adler, 1989). This will benefit both the settle-

ment and the transient population and at the same time the settlement being over populated with the tourists influx can be controlled through careful planning and design strategies.

The Tibetan settlement in Bylakuppe, thus is a place of deep and keen interest especially to the South Indians to visit, as it is a world on its own and very distinct to the Indian culture. The entry into the region has its own vibe, and character of the Tibet which is recreated and maintained and followed, even with certain modifications they still are very distinct to the native Indian soil. The new language, attire, colourful monasteries, the architectural language, food, rituals, arts and artifacts, dance forms, are some of the many other systems which become the main focus for the observers

Introduction

3

ASPIRATION

When I think of childhood and the years I have grown out of, images come to my mind, images of the places that I have been to, images of the moments in the tri-yearly vacations- the places very distinct compared to my hometown.

I was taught, a person truly grows while he/she learns to live, adjust and understand the world outside the nutshell we are raised. These vacations grew on me, accepted and learned the differences present and it made me realize that each place is a ‘world on its own’, a traveler/visitor perceives and understands the place for he/she encounters in their small times visits-creating a lasting impressions on their lives for years to come by.

Aspiration

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THROUGH MY LENS

Cities, towns, are places repository of the generations passed‌ creating the culture which we speak of today. The localities play a significant role in its evolution and formation so does the transient population in their own way but they never actually do experience the place even half way through a shoe of a locality - lack of understanding, lack of facilities, lack of interest, it may be many other reasons. How can a place cater to these issues? But then will the place be a tourist hub-leading to the loss of originality and turning to be artificial to satisfy the transient population? Is there an equilibrium - that can be achieved so that the lives and the lifestyle of the localities are not completely devoted to cater the tourist’s interest even in the long run?

If so, how is such a situation achieved?

Through My lens

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WHY BYLAKUPPE? WHY NOT ANY OTHER PLACE?

Bylakuppe was the place which checked almost all the criteria on my list to choose a place to base my study. It became an ideal place mainly due to its unique character of being a ‘world of its own’’ - due to the culture, precisely the diasporic culture. No other cultural group has migrated in huge numbers and are rehabilitated in other countries-protecting, preserving their culture, traditions intact more or less. How rare is it to encounter such a scenario?

Another main reason being its position along the tourist circuit; Mysore-Bylakuppe -Madikeri -Mangalore. Hence, the influx of the transient population. The settlement has never really grown to suit the needs of the transient population even if 60% of their income is generated from the tourism industry. Both these groups exist in tandem without affecting the provider. This provided me the challenge to intervene to craft a program which address the idea of enhancing the town simultaneously retaining the present character and original identity- keeping the feelings and interests of the localities in mind.

Why Bylakuppe?

9

WHAT IS A DIASPORIC COMMUNITY?

William Safron defines diasporic community as those who have been dispersed from “a specific ‘centre” to two or more places; continue to hold a “collective memory, vision or myth” about the original homeland; continue to believe that the original homeland in their “ideal true “home and dream of returning” (Safran, 2007).

The community comes with a set of practices and systems to an alien land and settle down with the local inhabitants, by taking in some of their traits, practice, etc.,. they have an additional layer of a new culture affecting and morphing them creating to a diasporic community wrt context.

What is a Diasporic Community?

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Fig1 An older couple sitting infront of the monastery in Bylakuppe

Fig4 A doctor in Tibetian Medical & Astrological Institute

Fig2 Buddhist monkseceiting the chants

Fig5 TCV School in Bylakuppe

Fig3 Side view-Ayang Monastery under construction in Bylakuppe

Fig6 Entrance-Ayang Monastery after construction in Bylakuppe

SOURCE: ayangrinpoche.org/

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Objectives

SOURCE: men-tsee-khang.org

SOURCE: edexlive.com

SOURCE: ayangrinpoche.org/

OBJECTIVES This thesis advocates to explore the emergence of the architectural language which address the Tibetan diaspora in Bylakuppe which is used to address the gap between - Them and the Tibetans in Tibet - Them and the rest of the country (not sidelining them)

TIBETAN DIASPORA AS A OBJECT

AS A SUBJECT

The people of the diaspora can be discussed briefly in terms of

The people of the diaspora can be discussed briefly in terms of

Origin: they are connected to Tibet and hence looked as foreigners

Origin: they embrace their origin but are Indians through heart due to the disconnect with Tibet

Culture: they are bound by religious beliefs and are close knit introverted community Education: prominence is given to the monastic education Monastery: the customary practice of devoting a child from each family to the monastery. The rituals and customs is followed by every single person

Culture: they aren’t orthodox but have kept the prominent practices and customs. The mandatory custom of devoting a child from each family to the monastery is not followed.

Education: there is an equal important given to the modern education as well as monastic education

Lifestyle: monastic way of life with farming, trade is their subtle life

Monastery: it is a place which helps the lay men in times of need apart from being a place of worship.

Hence, the institutions run in various domains.

Economy: involved in running cafes, monastic activities, agriculture and trade

Lifestyle: they are not funded for their daily needs. Have a low key, unpressured routine.

Architecture: Tibetan architecture is prominent through their buildings, especially monasteries and khangstens.

Economy: tourism, hospitality, working for the monastery, agriculture, settlement administration, sweater selling are the business opportunities available.

Architecture: the mimicry of the Tibetan architecture style is followed only to the monasteries and khangstens.

Objectives

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BUDDHISM

“Buddham saranam gacchami Dhammam saranam gacchami Sangham saranam gacchami”

These are the words chanted and lie in the heart of Buddhists throughout the world. These are called the “the three jewels”-they inform and infuse all the Buddhists’ practice and hold dear.

Buddhism is referred to as a religion, philosophy, or even as a psychology, but it is basically the study and practice of the teachings established by Siddhartha Gautama, known as Buddha- born in Lumbini in the sixth century B.C. Buddha’s teachings begins with Hinduism and the influence of the belief’s prevailing in his times.

During the Vedic age, “a good life” was defined by the concept called as Dharma where one adheres to the laws of social, moral obligations and religious duties. Over the period of time there were several different approaches to attain enlightenment (the spiritual awakening)- a belief to move up to a better life. Some ascetics believed that the best a person could hope to achieve was peace of mind rather than a truly enlightened state, becomes one of the approaches of Buddhism- method to achieve enlightenment.

During and after Buddha’s lifetime, the sutras ( his words) were passed on orally. Sometimes the sutras were changed by people according to their understanding and passed on. By the time the teachings and stories of buddha were to be written down which was called as the buddha canon(scripture), there were many different schools of Buddhism and each expressed the sutras in their own ways. The Buddhist canon consists of the basic Buddhist teachings and their interpretations. The Buddhist canon is tripitaton- “the three baskets” (3 parts) 1. Vinaya pitaka- behavioral methods for monks and nuns) 2. Sutra pitaka- buddha’s words 3. Abhisharama- explanatory methods There are many other additional pitaka’s added by different schools of Buddhism. These pitakas are considered to be used as a guide rather than as a representation of religious authority.

One other such sutra is the Mahayana sutra, which began in the first century B.C. also believed to be the words of buddha himself, Bodhisattva, Buddhists who practice Mahayana(sutra) Buddhism believe that by achieving full enlightenment and having a commitment to the path can become a

Buddhism

15

Fig7 Spread of Buddhism through Ashokan Empire SOURCE: ancient-buddhist-texts.net

16

Buddhism

Fig8 Ashoka’s empire SOURCE: ancient-buddhist-texts.net

buddha- the Buddhism.

new

element

introduced

to

With the spread of Buddhism there were many wealthy rich patrons erecting structures for the monks to rest in the rainy season and soon these structures turned to become monasteries – permanent residences of the monks/ nuns. Due to this, there was a stagnation of spreading the teachings till the 268 B.C. when Asoka Maurya became the emperor and he promoted Buddhism within and outside his kingdom as well as overseas such as North Africa, Middle East and throughout Asia. This religion became an integral part of the Indian life for years even after Asoka’s death.

Buddhism was growing rapidly in other lands, but on the contrary, there was a decline in Indiapeople felt familiar and comfortable with the Buddhist elements since buddha had incorporated Hindu beliefs, thus, they oversaw the other aspects of Buddhism. Over a period of time Buddha was worshiped like a Hindu deity making the members of the sangha to cloister themselves in the monasteries to separate themselves from the converts.

However, Buddhism saw an end in the Indian land with the invasion of Mughals plundering the monasteries making the monks and nuns flee to other countries such as Tibet, Burma, south east Asia, leaving very few behind. (Powers, Introduction to Tibetan Buddhism, 2007) (Novick, 1999).

Buddhism

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Fig9 Patola Palace, Lhasa, Tibet

KANGCHEN: THE LAND OF SNOWS

Dalai Lama XIV describes the Tibetan Buddhism as “Science of the mind.”

The Tibetan kingdom was surrounded on all sides by Buddhist civilizations as early as in the 6th century while they (the Tibetan’s) adhered to an unorganized, shamanistic and animistic practice termed as Bon. They ransacked and invaded all the Buddhist institutes and monasteries in its military incursions until SongtsnGampo’s reign (c.618-650) when the definitive establishment of Buddhism occurred in Tibet. It was mainly due to his marriage alliances to the Nepali princess, Bhrukuti(daughter of King Amsuvaraman)- carried an Alsobhya Buddha idol and also his marriage to the Chinese princess Wencheng (daughter of Emperor Taizong) in 640 carried an idol of Sakyamuni Buddha along with her to Tibet. Jokhang, earlier known as Trulang- temple built for Sakyamuni Buddha – the most sacred image in present day Tibet.

But he did not propagate and promote Buddhism. It was the next religious king, Tri Songdetisen (c. 740-798)- a devoted Buddhist invited the tantric adept Padmasambhava from India to propagate the religion on advice of Santaraksita, “the Bodhisattva Abbott.”

Padmasambhava combined the essential teachings of Mahayana Buddhism with Tantric and Shamanic and materials from Bon-people can adapt and relate easily, thus the Tibetan Buddhism.

Later in the 5th century, the first monastery, the Nyingma sect was established by Padmasambhava along with Santaraksita. The monastery consisted of three stories each being of a different style: Indian, Chinese and Tibetan, but the basic layout was arranged in Mandala pattern with a temple at the center and its four sides oriented with the cardinal directions (modeled after the Indian monastery Odantapuri in Bihar).

Upon completion of the monastery’s construction in 766, seven Tibetan’s received monastic vows- “the seven probationaries” and their ordination is considered to be the inauguration of monastic Buddhism in Tibet.

The religion spread widely particularly among the educated classes and over the years, a huge sum of money was spent on the construction of temples and monasteries and translation of texts from Sanskrit to Tibetan by creating a glossary for both the languages and revised the written language so that Tibetan translation could more accurately reflect the grammar and syntax of Sanskrit. Many Indian and Tibetan scholars visited the other countries - the peak of Tibetan Buddhism.

Kangchen:The Land of Snows

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Fig10 Tibet History Timeline

SOURCE: GopiBhuptani-Master’s Thesis; centraltibetreliefcommittee.org

Fig11 Lhamo Thondup being declared as The 14th Dalai Lama in 1939

Fig12 Lhamo Thondup being declared as The 14th Dalai Lama in 1939

SOURCE: unp.me

SOURCE: thedailytelegraph.co.uk

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Kangchen:The Land of Snows

Over the years when they were confident in their grasp of the religion, the indigenous orders began to develop leading to the formation of the Sakya Sect in the 10th century followed by Kagyupa, 11th century and the Gelugpa Sect, 15th century – headed by His Holiness Dalai Lama; believed to be the purest form of Tibetan Buddhism (Powers, Introduction to Tibetan Buddhism, 2007).

Fig13 The 14th Dalai Lama flees from Tibet to India across the Himalayas, following a failed uprising against the Chinese occupation, 1959. He is riding a white pony, third from the right.

Fig14 The 14th Dalai Lama flees from Tibet and reaches Assam on April 18, 1959.

SOURCE: gettyimages.in

SOURCE: wbez.org

Kangchen:The Land of Snows

21

THE MURKY TIMES

Tibet, as a country was considered as one of the most beautiful and happiest land upon earth, traditionally ruled by the Lama’s. It was independent, peaceful until the British expedition of 1903 which resulted in the Tibetan government exploitation.

On the onset of such an easy exploitation, the Chinese general Chao Erk-Feng planned to annex Tibet and capture Dalai Lama IIIX. But then, His Holiness soon escaped to India upon learning of Chao’s plan.

“Tibetans underwent brutal suffering under the Chinese that decade, torture was endemic; thousands of people were executed, struggle sessions( interrogations involving physical torture, psychological bullying, and public humiliation) were conducted in the towns and villages to encourage Tibetans to turn against their neighbors; monks and nuns were forced to copulate in public; children were forced to shoot their parents. The violence could not have been a sharper contrast to the peace that had existed previously in Tibet. “

Due to the internal political changes in China, it was easy for the Tibetan government to banish every single Chinese personnel from its soil.

Between the establishment and fall of the nationalists, a secondary wave of uprising was observed in Tibet followed by the death of His Holiness Dalai Lama IIIX and the search for the next Dalai Lama. In 1940, the 4-year-old was enthroned. Due to the political instability in China, it was easy to out win the Chinese troops.

The communist ideologies were alien and contradicting to the Tibetans and vice-a-versa. All the efforts of His Holiness Dalai Lama XIV to mediate and negotiate went to vain. To thwart the Chinese from kidnapping His Holiness, he fled to India along with 3000 monks through the old trade route in disguise of a soldier to set up the Tibetan government in exile in 1959 – end of Tibet’s independence (Prakash, 2011).

In 1950, the Tibetans had to officially inaugurate the 16th year old Dalai Lama XIV to the world earlier than the followed custom as China started to gain control of the eastern part of Tibet and was headed towards Lhasa.

“China proclaimed that it had successfully annihilated the “darkest feudal serfdom in the world”.”

The Murky Times

23

THE MAKING OF NEW HOMELAND

Thousands of Tibetans who escaped to India (either out of loyalty to his holiness Dalai Lama or out of fear) were stranded in the refugee camps in the North-Eastern states of India, Nepal, Bhutan.

On Dalai Lama’s appeal, Nehru, the Prime Minster agreed to provide all the assistance required to the people of Tibet until they can return to their homeland- Tibet (N, 2002)(Tsekyi, 2014). He consulted the state governments asking to rehabilitate the refugees in settlement based on agriculture, agro-industries and handicraft industries (Prakash, 2011) in spare tracts of land.

The refugees were allotted land and housing - a privilege not offered to any foreigners- the responsibility of rehabilitating the refugees was of the Home Ministry but headed by the Prime Minister.

These settlements were open societies and the refugees were automatically given a Registration certificate (RC)- an identity document (Artiles). The settlements have been deliberately designed to recreate la Tibetan society with its core values being preserved- recreation of pockets of Tibetan society and culture. The formation of such pockets was endorsed and encouraged to a larger extent by the government of India as a matter of policy-arguably in an effort to preserve Sino-Indian relations.

Policy of Indian Government towards the Tibetan refugees:

- The liberal ‘non-assimilative’ framework as reflected in the separate settlements; and - The broad ‘delegated’ authority of the Tibetan leadership headed by Dalai Lama over the Tibetan settlements in India.

The policy ensured the cultural identity and social autonomy of the Tibetan’s in a sea of host population (Prakash, 2011).

Soon after seeking asylum, His holiness negotiated the establishment of the Tibetan government in exile, with the Indian authorities in 1959. The Central Tibetan Administration (CTA) thus formed is located in Dharamshala, Himachal Pradesh. It is not officially recognized by any country or international organizations as a government in exile. The CTA’s governance has progressed from feudal and theological to democratic structure. The CTA deals with all the matters of governance from basic social welfare of the diasporic community to complex political relationships, and international diplomacy on behalf of Tibet. It has close relations with international aid and relief organizations, research and educational institutions and students of Buddhism.

These connects and network of support is an important factor for the highly organized nature of Tibetan settlements in India.

The Making of New Homeland

25

Fig15 Bylakuppe History Timeline

SOURCE: GopiBhuptani-Master’s Thesis; centraltibetreliefcommittee.org

Fig16 Tibetan Refugee Diaspora In India, Nepal & Bhutan SOURCE: GopiBhuptani-Master’s Thesis

26

The Making of New Homeland

The CTA also works towards creating unity among the exiled Tibetans by promoting Tibetan culture, religion and working on the image of nonviolence, co-friendly and religious Tibetan nation.

By using traditional symbolism, it invokes the Tibetan identity and arouses a sense of national loyalty in its people(Bhuptani, 2014).

Fig17 Distribution of Tibetan Diaspora in the world SOURCE: GopiBhuptani-Master’s Thesis AGRICULTURE BASED

HANDICRAFT BASED

CLUSTER COMMUNITIES

Choepheling, Miao

Bir Dege, Bir Bir Chauntra, Bir Bir Tibetan Society, Bir Phuntsokling, Dalhousie Gapa Tibetan Society, Kumrao Kham Khatok, Sataun Paonta Choelsum, Paonta

Bomdila, A.P. Darjeeling, West Bengal Dharamsala, Kangra Distt.

Dhondupling, Clementown Gangtok, Sikkim Kalimpong, West Bengal Lingtsang, Munduwala

Dhargyeling, Tezu Dhondenling, Kollegal Dickyi Larsoe, Bylakuppe Doeguyulgyelling, Herbertpur Doeguling, Mundgod Kunphenling, Ravangla

Lugsung Samdupling, Bylakuppe Sakya Tibetan Society, Puruwala Norgyeling, Bandhara Phendeling, Mainpat Phuntsokling, Odisha Rabgyeling, Hunsur Sonamling, Ladakh Tenzingang, AP Tuting, Arunachal Pradesh

TashiJong, Bir Tashiling, Pandoh Tashiling, Sonada Tibetan Bonpo Foundation Yangchen Gatselling, Shimla

Palrabling, Kullu & Manali Samyeling, Delhi Shilong, Mehgalaya Dekyiling, Dehradun

In 1949, when the United Nations debated legal protection versus material assistance for refugees, India argued that “the guarantee of legal rights without concomitant material assistance was a hollow concept” (Artiles, Oberoi 2006, 22) However, it has become clear that as Tibetans continue to cross the border, India has not only decreased the rights afforded to these newcomers, but also the services provided to them. In 1963, the Indian government ceased to legally recognize any Tibetans arriving to India as refugees. Hence the migrants after 1979, have not been issued RC nor do they avail any farm land to cultivate – as farming is the chief occupation to a Tibetan (wrt Tibetan culture) and all the previous Tibetans entering India were granted (Artiles).

Table1 The division of settlements under 3 categories in India SOURCE: centraltibetanreliefcommittee.org AGRICULTURE BASED

HANDICRAFT BASED

CLUSTER COMMUNITIES

Lugsung Samdupling, Bylakuppe Dhondenling, Kollegal Dickyi Larsoe, Bylakuppe Doeguling, Mundgod Rabgyeling, Hunsur

none

none

Table2 The division of settlements under 3 categories in Karnataka SOURCE: centraltibetanreliefcommittee.org

The Making of New Homeland

27

BYLAKUPPE: A NARRATION OF NEW IDENTITY

Karnataka was one of the first states to come forward to house the refugees in their soil. The 3800 acres of thick bamboo forest land was leased for a period of ninety-nine years for the 3000 odd refugees to settle. The Mysore Rehabilitation and Development Agency (MYRADA) took up the responsibility to construct houses in 1800 acres of land. The Lugsung Samdupling was set up in 1959 consisting of 7 camps situated at a distance of about 2-3 kms from each other- a model for other settlements in India. The second settlement was Dickey Larsoe which was set up in 1969 situated towards the south of Lugsung Samdopling (Prakash, 2011).

Within few years, Karnataka established many other settlements, thus becoming the state with the largest Tibetan population till date. The refugees were re-inhabited in the settlement camps mainly in 3 sectors: agriculture, agro-based and handicraft and carpet weaving.

Bylakuppe:A Narration of New Identity

29

Fig18 Boundary Map of Bylakuppe: 2 Tibetan Settlements

Table3 The villages that form the Settlement in Bylakuppe SOURCE: Bylakuppe Tibetan Refugees Rehabilitation Settlements, N.Parameshwar Bhat

Fig19 Figure and Grounf Map of Bylakuppe

Fig20 Figure and Grounf Map of Bylakuppe

30

Bylakuppe:A Narration of New Identity

Fig21 Refugee had to stay in a temporary tent-camp on their aarival.

SOURCE: thlib.org

Fig25 Unfurling the flag on Independece day, Bylakuppe SOURCE: Census of India 1961:Bylakuppe

Fig22 View of Gulledalla, Bylakuppe SOURCE: Census of India 1961:Bylakuppe

Fig26 Woman carrying water, Bylakuppe SOURCE: Census of India 1961:Bylakuppe

Fig23 Street View of Gollarahosahalli, Bylakuppe SOURCE: Census of India 1961:Bylakuppe

Fig24 Altar of His Holiness Dalai Lama,on Losar SOURCE: Census of India 1961:Bylakuppe

Bylakuppe:A Narration of New Identity

31

BYLAKUPPE:ZOOMING INN Live Case Study

PHYSICAL ASPECTS

Fig27 Climate Graph for 2014 SOURCE: climate-data.org

Bylakuppe is a village in Periyapatna Taluk of Mysore district at about 80kms South West of Mysore City. It is located at an approximate altitude of 788m MSL. This tract is gentle sloping and undulating with numerous hills and exhibit subparallel to parallel drainage patterns. Grey and black soils are found in the Bylakuppe area. It is in the rain shadow of the western Ghats, hence the tropical wet and dry (koppen climate classification) climate. It is generally characterized by dry winter and high temperature during the summer season.

(NO. 35. THE BYLAKUPPE SETTLE:rVIENT, MYSORE, 1976).

Fig28 Average Temperature Graph for 2014 SOURCE: climate-data.org

Fig29 Month wise weather conditions for 2014

Fig30 Topographic Map SOURCE: climate-data.org

Bylakuppe:Zooming Inn

33

Fig31 Settlement Map

SETTLEMENTS Lugsung Samdupling is divided into 7 camps originally known by the local village names. While, Dickey Larsoe has been divided into 16 camps. The camps are scattered in the agricultural fields. Each Old Camp originally had 100 houses and were inhabited by 100 families except for Old camp 5 and Old camp 6 where there were 160 families to inhabit. The New Camps had 30 houses each.

At the time allotment, 4 refugees were grouped together to form a family in order to allot a house and an acre for land to every single person above the age 24.

Each camp has a temple and a community hall attached to it. Each house was provided with electricity. While the settlements were established, houses were made of mud plastered on bamboo walls with sheet roofing. With the improvement of the economic conditions, families individually constructed brick plasters concrete houses.

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Fig32 Old Camp 3

Fig33 Camps Map

CAMPS All the Tibetan settlement have a number of camps. The planning of settlement layout is made in such a way that in each camp there are a set number of families who are able to live peacefully and comfortably.

Every camp is headed by a camp leader, who is responsible for the smooth and comfortable life of the residents. The functioning or activities of every settlement are more or less similar to each other. The duty of the leader is more or less like the representative, but on smaller and more personal scale.

Fig34 New Camp 6

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35

Fig35 Health care services Map

HEALTH CARE To look after the health problems, the department of Health was established in 1981. At present under the Department of Health, there are 2 allopathy hospitals, 5 primary health centers, 3 health clinics. Apart from this there is a Tibetan medical center as well. The two main monasteries, Sera and Namdroling have their own dispensary and so does the SOS-TCV too (CTA, 2013).

DEMOGRAPHICS Bylakuppe initially had a population of 3,000 while it grew to approximately 25,000. Presently there are10,000 monks and the rest are known as lay men.

Table4 Population growth in settlements in Karnataka SOURCE: International Journal of Advanced Research in Management and Social Sciences

Table5 Population Growth in the settlements in Bylakuppe SOURCE: International Journal of Advanced Research in Management and Social Sciences

The influx of tibetans from Tibet has reduced drastically since restrictions in the borders of Nepaland Tibet. 2019 had 8 people coming inn from Tibet to Bylakuppe.

Table6 Bar Chart showing Population Growth in the settlements in Bylakuppe

SOURCE: International Journal of Advanced Research in Management and Social Sciences

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Fig36 CDP Map

His Holiness the Dalai Lma

Supreme Justice commission

Kashag(Cabinet)

Kashag Secretariat

Dept. of Religion & Culture

Dept. of Home

Dept. of Education

46 settlements & welfare

82 schools in India Nepal & Bhutan

Dept. of Security

Dept. of Finance

Dept. of Health

Dept . of Info & International Affairs

Charitable Trust in India

Tibetan Medical Ins & PHC

12 Offices of Tibet

Dept. of Health

Tibetan Medical Ins & PHC

Sku tshab(settlement officer) Audit Commission

Dept . of Info & International Affairs 12 Offices of Tibet

Audit Commission

Public Service Co

SOURCE: Department of home, CTA

Public Service Co

Sku tshab(settlement officer)

Election Commission

Fig37 Structure of Tibetan Administration in Exile

Tibetan Parliament in Exile

ADMINISTRATION

Tibetan Parliament in Exile

Sgar 'thus

Spi mi( Genreal leader)

Beu dpon( Head of ten )

Each settlement has a settlement officer who is the Representative of the Department of Home appointed by CTA, Dharamshala. The Settlement officer has the principal post of the settlement. He is responsible for the overall control of the affairs in the settlement. Under the Representative there are chief executive officer of cooperative society, appointed by CTA, Manager of the workshop and other small handicraft and also village leaders.

Sgar 'thus

Spi mi( Genreal leader)

Beu dpon( Head of ten )

Representatives act as the liaison between the settlement and the Department of Home (CTA) and are the main sources of information for the people in the settlement. The roles of Chief Diplomat, Chief Justice and Head of the settlement are all combined in one post. Daily task for the representative ranges from adjudicating disputes, to communicate with group leader and outside authorities, and taking up the overall responsibility of the settlement (Goldstein, 1978).

Fig38 Structure of Settlement level administration SOURCE: Department of home, CTA

Bylakuppe:Zooming Inn

37

SETTLEMENTS CROP TYPE

Paddy Maize Cow Pea Black Gram Red Gram Mustard Niger Ground Nut Ginger Finger Millet Buckwheat Soya Sorghum Green Gram Wheat Til(Sesame) Rajma Potato Sunflower

BYLAKUPPE

MUNDGOD

✓ ✓

✓ ✓

✓ ✓

✓

✓ ✓

HUNSUR

✓ ✓ ✓

KOLLEGAL

✓ ✓ ✓ ✓

✓ ✓ ✓

✓ ✓

Fig40 Organic Research & Training Centre training the tibetans SOURCE: centraltibetreliefcommittee.org

✓ ✓ ✓

Table7 Crops Grown in settlements in Karnataka SOURCE: centraltibetreliefcommittee.org

Fig41 Few of the Co-operative socities in Bylakuppe

Fig39 Selling fabric and other Tibetan accessories in Bylakuppe

OCCUPATION The primary occupation of the people in the settlement is agriculture. Seasonal sweater selling provides an additional source of income along with farming. There are also other occupations such as running a restaurant, small shops such as those selling momos, cloth or gift articles, carpet weaving, teaching, tailoring and Thangka painting.

Tibetans cannot venture into business operations which require paperwork and they can take up work only in the informal sector such as carpet making, handicrafts, etc. and on a small scale. Those of the respondents who had managed to set up shops and petty business noted that they had the desire to expand their business and proceed to other business-like cable operator, petrol pump or hotels, but were unable to do so because they were refugees.

A small fraction of the Tibetans have been able to secure salaried jobs in the Settlement while many seek work as casual laborer’s either within or outside the settlement- the present younger generation. They usually work in IT firms, banks, or as nurses or in the army.

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CO-OPERATIVE SOCITIES Both the settlements have one co-operative society each which takes care of the various facilities such as dairy farm, fair price shop, tractor repair and rental section, low cost building center and handicraft center and carpet weaving where women are employed with an intention to preserve the Tibetan tradition. They are of a great support for the agriculturists who provide timely support with regard to fertilizers, seeds, and tractors to plough the land at a subsidized rate.

A full-fledged hospital with necessary facilities for treatment is also run by the Co-operative Society. Besides these, 7 nursery schools are being run by the Society. The society has also managed to cater to the other needs such as LPG, incense sticks and poultry produce (CTA, 2013).

Fig42 Butter tea- main beverage

Fig43 Tsampa- a breakfast delicacy

FOOD & DRINKS The staple cereals used in the settlement are rice, wheat and ragi. They use tur dhal and vegetables in large quantities in addition to eggs. Though the majority favors non-vegetarian diet, the common vegetables used are potato, onion, tomato, lady’s finger, greens, cabbage and beans.

Generally, the morning breakfast is taken at about 8 A.M. consisting of either sugar tea or the salted butter tea and flour of parched wheat or ragi.

The mid-day meal generally consists of wheat pancakes, vegetable curry and boiled or scrambled eggs. Some prepare gongdey or omelette out of these eggs. Lokamomu a preparation resembling rusk is a favorite dish of the Tibetans for mid-day meals. Occasionally rice is consumed in small quantities with curds during this meal.The night meal consists usually of Thugkpa (noodles of wheat flour or all-purpose flour) spiced with onions, chilies, tomato, salt etc. In a few households’ cakes of rice and dhal are eaten instead of the Thugkpa.

Fig44 Silver Oak

FLORA & FAUNA Until the jungle clearance work was taken up, there were almost around 37 impregnable forests containing a dense growth of a variety of timber and other trees. Teak, sandal trees, mathi, rosewood, muthuga , nandi, mango, cedar, tamarind, honge, margosa are found in plenty. Bamboo is also found in this region. The proximity of the forests has been a great boon to the refugees who gather fuel for domestic purpose.

Important among the fauna figures are the wild elephant but have decreased due to the thining of forests. A variety of snakes are found. The domestic animals are the draught bullocks, cows, goats, pigs and poultry birds (Subramanya, 2004).

Tea is the most favorite beverage and, in each household, it is prepared at least twice a day. Chang is their favorite, mildly intoxicating drink prepared mostly from ragi… but back in Tibet it was prepared using barley (NO. 35. THE BYLAKUPPE SETTLE:rVIENT, MYSORE, 1976).

Bylakuppe:Zooming Inn

39

RELIGION It is a well-known fact that all the refugees in the camp belong to Buddhism. None of them in the camp have got converted to any other religion during their time here. Entire life of the Tibetans in general and the Tibetan diaspora in particular revolves around their religion.

In fact, the current crises and their sustained struggle are also not only because of the patriotic feel they have, but also emerged out of the strong religious beliefs and sentiments that they are cherishing forever. “the notion of the ‘religious land’, the polity based on and legitimized by religion, is reflected in the Tibetan concepts of chossridgnyisIdan, the dual religious and secular system of government and of chosrgyal, the king as protector and patron of religion. Chosrgyal is a Tibetan expression for the Buddhist conception of Dharma king: the king who turns the wheel of the law. In the case of Tibet, the crucial status of the Dalai Lama epitomized the political system” (Kolas, 1996).

At present, the educated English speaking Tibetan diaspora have taken up a ‘modern’ or secular variety of ethnic nationalism while propagating the Tibetan.

LANGUAGE The Tibetan script belongs to the Tibeto-Burmese group and is said to have been invented very long ago. The Tibetan script consists of four vowels and thirty-four consonants. It is based on Gupta script which was prevalent in North India at that time. The forms of letter and the orthography have remained unchanged since their invention.

The older generation speaks the same language whereas the younger generation has got themselves well adapted to the local language Kannada, English and Hindi apart from their mother tongue (Anonymous, 1995).

Fig45 Tibetan Script SOURCE: freetibet.org

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DAYS

1

2

3

4

5

6

MONTHS JANUARY

DAYS

1

2

3

4

5

6

7

8

9

10

11

12

13

14

15

16

17

18

19

20

21

22

23

24

25

26

27

28

29

30

31

FEBRUARY

MONTHS MARCH

JANUARY FEBRUARY MARCH

SHOTON FESTIVAL

SAMYE DOLDE DANCE

JULY

SAMYE DOLDE

HIS HOLINESS DALAI LAMA

GYANTSE HORSERACE AND ARCHERY

ZAMLING CHISANG

AUGUST

BATHING FESTIVAL

35 FESTIVAL OF

PERCENTAGE OF SAMPLE HOUSEHOLDS

TIBETIAN DEMOCRACY

OCTOBER NOVEMBER DECEMBER

TIBETIAN DEMOCRACY

SEPTEMBER 25

TASHI LHUNPO DANCE

20

OCTOBER NOVEMBER

BUDDHA DESCENDING FESTIVAL

15

FAIRY MAIDEN FESTIVAL

DECEMBER NOBEL PEACE PRIZE GANDEN NGAMCHO FESTIVAL

10

Table8 The festivals celebrated in Bylakuppe 5

IMPORTANT ANNUAL RITUALS/FUNCTIONS

IMPORTANT ANNUAL RITUALS/FUNCTIONS

SOURCE: tibetpedia.com PROMINENT FESTIVALS IN BYLAKUPPE 0

PROMINENT FESTIVALS IN BYLAKUPPE A,B

A,B,C

A,C,E

A,B,C,D

A,C,D

A,B,C,F

A,C,E,G

PROMINENT DAYS

FESTIVALS

PROMINENT DAYS OBSERVED IN THE SAMPLE HOUSEHOLDS

FESTIVALS

FESTIVALS IN TIBET

A B C D

35

FESTIVAL OF TURNING WHEEL OF

NAGCHU HORSE RACE FESTIVAL

30

NAGCHU HORSE RACE FESTIVAL

GADEN THANGKA FESTIVAL

AUGUST

DREPUNG WONGKOR (HARVEST FESTIVAL) NAGA STUPA DAY

TURNING WHEEL OF

WONGKOR (HARVEST FESTIVAL)

BUDDHA-UNFOLDING FESTIVAL

TRUKPA-TSESHI FESTIVAL

BUDDHA-UNFOLDING FESTIVAL GADEN THANGKA FESTIVAL

FESTIVALS IN TIBET

TIBETAN NEW YEAR FESTIVAL THE GREAT PRAYER FESTIVAL HIS HOLINESS DALAI LAMA BIRTHDAY WORLD PURIFICATION DAY

PERCENTAGE OF SAMPLE HOUSEHOLDS

30

25

20

15

10

FESTIVALS

5

0

A,B

A,B,C

A,C,E

A,B,C,D

A,C,D

A,B,C,F

A,C,E,G

PROMINENT DAYS

Fig46 Prominent days observed in Bylakuppe A B C D

HIS HOLINESS DALAI LAMA BIRTHDAY

ZAMLING CHISANG

PROMINENT DAYS OBSERVED DANCE BIRTHDAYIN THE SAMPLE HOUSEHOLDS 40

40

SAGA DAWA FESTIVAL

SAGA DAWA FESTIVAL

JULY

SEPTEMBER

SUMMER MASK DANCE

JUNE

BUDDHA PURNIMA

MAY SUMMER MASK DANCE

B PU

MAY

MONLAM THE GREAT PRAYER FESTIVAL+ TIBETAN NEW YEAR

APRIL

JUNE

MONLAM THE GREAT PRAYER FESTIVAL+ TIBETAN NEW YEAR

APRIL

TIBETAN NEW YEAR - ONE WEEK

TIBETAN NEW YEAR FESTIVAL THE GREAT PRAYER FESTIVAL HIS HOLINESS DALAI LAMA BIRTHDAY WORLD PURIFICATION DAY

There are numerous grand festivals celebrated every year having strong religious characteristics.

But only noted famous festivals are celebrated in the settlements. The major ones being the Tibetan new year, the birth of Dalai Lama XIV, the Tibetan democracy day and the day Nobel Peace Prize was awarded to His Holiness Dalai Lama along with The Indian national festivals such as Republic day, Independence day and Gandhi Jayanthi.

Fig47 Losar-Tibetan New Year celebration SOURCE: tibetpedia.com

CUSTOMS

Every Wednesday is celebrated as aLhakar- the standard ‘white Wednesday’ or ‘pure dedication’ day. All the shops run by the Tibetans are shut, they perform prayers, prepare traditional vegetarian delicacies and are at home the entire day meditating. They are dressed in their traditional attire and follow all the customs for the entire day.

Fig48 Palden Lhamo, Tibetan Fairy Festival-women chanting hymn SOURCE: tibettravel.org

Bylakuppe:Zooming Inn

41

B DES FE

Fig49 Monastries Map

MONASTERY Bylakuppe has all the 5 monasteries representing the 5 sects of Tibetan Buddhism – Sera, TashiLhunpo, Kargyu ,Namdroling and Sakya monastery.

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43

Fig50 Educational Institutions Map

EDUCATIONAL INSTITUTIONS The Tibetans of the first generation were largely illiterate when they came to India as refugees. However, since then there has been a steep rise in the overall literacy rates of the Tibetans. The literacy rate among the Tibetans is as high as 85 per cent in 2010 The school enrollment rates are around 90 percent and most of the younger Tibetans (18-years) have secondary education. The Tibetans have access to education until class XII. But the real problem they face is in joining colleges for which they move out to other cities such as Kushalnagara, Mysore or Bangalore.

The CTA sponsors the educational expenses for one child if the family has more than five children, but for the

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EDUCATIONAL INSTITUTIONS The Tibetans of the first generation were largely illiterate when they came to India as refugees. However, since then there has been a steep rise in the overall literacy rates of the Tibetans. The literacy rate among the Tibetans is as high as 85 per cent in 2010

rest, obtaining graduate or postgraduate education becomes an expensive affair.

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45

MARRIAGE & FAMILY A Lama is invited during the pregnancy of a woman to recite scriptures and offer prayers. On the third day after the birth, a special prayer is conducted by a lama in the presence of family and friends. The invitees bring Khata (scarf) for being presented to the host. They do not observe naming ceremony separately.

The nose of the baby is smeared with a black dot by Rimpoche (the highest lama) to mark the occasion of the baby’s first outing. A lama is invited to the house to recite relevant prayers and read scriptures on an auspicious day after the completion of first year along with shorning the baby bald.

When the girls are about 10 years old, they have their earlobes pierced, while boys, excepting those who are ordained to become lamas, will have their ears pierced when they are 15 to 20 years of age, though no celebration marks this occasion.

Fig51 Marriage ceremony SOURCE: tibetpedia.com

Fig52 Boy taking inn Lamahood

SOURCE: thehungrycopywriter.blogspot.com

Only the boys who enter the religious order of lamahood undergo initiation. The celebration takes place in a lamasery under the supervision and guidance of the lama of a higher order. At the initiation, the initiate undergoes a tonsorial ceremony, he is given a new name and a set of new robes.

principle of seniority that prevails in their family helps them to command respect from other family members. The male head of the family usually controls the family and take decisions. The family system is largely patriarchal in nature (Prakash,

Birthday anniversaries are celebrated by burning incense and praying to the chief village God for a long life. Some raise new prayer flags, while a few add an extra flag to the pole already existing in front of the house.

In Tibet, the Tibetans were accustomed to dispose of their dead by feeding them to vultures called Tajor’ or by throwing away the corpses in rivers or streams. But in the settlement the Tibetans are persuaded to dispose of their dead by cremation. Bodies of infants and children are usually buried, only the close relatives and friends visit the corpse to pay their last respect by placing aKhata on the corpse. The funeral party is generally headed by a Lama. Tibetans do not observe any ritual procedure consequent upon the death of a person in the family. But they mourn the death for a period of at least for 3 to 7 days (N,

Tibet is known for extended and joint family types, in the present settlement one can see a greater number of nuclear families than that of the other types.

Due to the benevolent policy of India for the perseverance of Tibetan traditions and culture, they prefer to marry their own community people and inter-marriages between the Indians and the Tibetan refugees are very rare. Thus, it is largely an endogamous society. They respect the institution of marriage and the married women have a different dressing pattern from that of spinsters. It is also observed that the household tasks are divided among the members. Gender division is seen in the allocation of work though they have not vehemently acknowledged it. They respect elderly and the

46

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2011).

2002).

It is clear that on all occasions, the presence of a lama is necessary for them and also the custom of presenting a scarf or a khata by the guest to the host is a common item on all occasions.

CLOTHING

Fig53 Boys playing football SOURCE: Trukar

Both adults and children wear amulets round their neck to protect themselves from evil influences. It is a common belief among the Tibetans that if there were to be any unnatural marks such as tattooing on their body the spirit of the soul resists to leave such a body even after death unless certain propitiatory prayers are held. But it is common to see them being decorating on their body only after coming to India.

The women’s apparel continues as of old and consists of a robe called ‘phume’, bright colored blouse with sleeves and the multicolored, striped apron. Underneath the robe they wear skirts. On festive occasions some women put on ornamental caps with lace borders and various designs embroidered on them.

The most common ornaments donned by them are bracelets called Tothub. These are generally made of shells, ivory, plastic or glass. Silver bangles called Drogung are seen to be worn. A considerable number among them put on silver (or sometimes gold) finger rings called Sikho. The silver necklaces called Ghavoo usually wear them on festive and other important days only.

Fig54 Traditional clothing SOURCE: nyimalhamoo

LEISURE & RECREATION The youngsters spend their leisure hours in playing indoor games like carrom, Chinese checker, table tennis and outdoor games like football, tennicoit, volley ball etc. A gymnasium is also provided in the settlement for the Tibetan children to play. The elderly men and women spend their leisure hours in praying or in gossip. Occasionally men and women join in the evenings and spend a few hours in singing and dancing.

The men folk among the refugees in the settlement generally put on a pair of cotton or woollen trousers and a cotton or terelene shirt or a bush shirt. The voluminous ‘chuba’, traditional knee -length robe with long sleeves is now reserved for festive occasions and every Wednesday.

The lamas in general have preserved their dress type in the settlement also. They wear voluminous maroon colored robes and some of them wear yellow, Ochre or red colored vests (Kolas, 1996).

There are occasional visits to the nearby town Kushalnagar to fulfill their basic shopping needs.

Mysore is the nearest city which is often visited to satisfy other needs as shopping in malls, eating in restaurants and watching movies, etc.,

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47

Fig55 Tourist Destination Map

TOURISM The settlement’s major income is derived from tourism after agriculture. Transient population feed into the settlement due to the location of the settlement on the tourist circuit. The settlement is known for the golden temple (Namdroling Monastery) wrt tourists. It is the only place which receives transient population followed by eateries/restaurants and the other monasteries. The surrounding areas of the settlement is developing to provide attractions to cater to the stake holders.

But it has not been successful due to the proximity of Kushalnagara which has many nature-based attractions.

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Tourist foot fall

weekdays 10%

weekends 30%

feb-march 60%

weekdays

weekends

feb-march

Fig56 Tourist Footfall Graph

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49

Fig57 Art and Craft workshop/ centres Map

ART & CRAFT Tibet was dominated by its religious outlooks until the mid of 20th century. It gave higher priority to spiritual matters over material development. The art of Tibet reflected this. Art evolved out and focused on religious milieu. The only art that could be called secular was furniture and interior decoration, but even this employed the style and motifs used in the background of religious paintings.

The settlement is dominated by thangka painting, carpet weaving workshops followed by wood carving, incense workshops. There are a few silver wares shops which produce traditional Tibetan ornaments. There are not as many workshops catering to this section since this is a agriculture based settlement.

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LEGAL STATUS India has not ratified either of the two principal treaties for the protection of refugees, the 1951 Convention Relating to the Status of Refugees (1951 Convention) and its 1967 Protocol, hence it need not abide by the treaty obligations. Nor has India enacted domestic legislation regarding the protection of refugees. Consequently, Tibetans in India do not enjoy the official status of refugees under either international or Indian law. Nonetheless, the 1951 Convention’s principle of non-refoulement, which prohibits the return of a refugee “in any manner whatsoever to the frontiers of territories where his life or freedom would be threatened on account of his race, religion, nationality, membership of a particular social group or political opinion,” has become a rule of customary international law. In practice, to the best of TJC’s knowledge and research, India has adhered to nonrefoulement at least in relation to the first wave of Tibetan arrivals.

Domestically, two national statutes govern the legal status and rights of Tibetans in India: The Foreigners Act of 1946 and the Registration of Foreigners Act of 1939.

India has issued three types of documents: Registration Certificates; Identity Certificates; and Special Entry Permits. Each serves a distinct purpose. None of the documents provide any right of citizenship, and all of them must be renewed periodically.

Registration Certificates (RC’s): Since, Tibetans in India are foreigners, they are required to hold a valid Registration Certificate (RC), which signifies that the bearer has registered as a foreigner in India with legal right to reside in India. The RC must be renewed every 6 months to five years.

Identity Certificate (IC): Tibetans with RCs are eligible to acquire travel documents known as Identity Certificates (ICs), which allow them to undertake international travel. It is similar to the Indian passport. Only few countries accept these documents in lieu of a passport, including the United States, Switzerland, and several other states in Europe.

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Fig58 Compilation of the various organization involved

Special Entry Permits: Special Entry Permits (SEPs) represent a joint initiative of the Indian government and the CTA, which began in 2003, and regulate Tibetans entering India from Nepal. Tibetans obtain SEPs in Nepal before they depart for India from the Tibetan Reception Center in Kathmandu. SEPs ensure Tibetans safe transit from Nepal to India and then enable them to remain in India for a designated period of time after arrival (Tibet Justice Centre, 2016).

POLITICAL DEVELOPMENTS Tibetan Youth Congress (TYC): an international Non-Governmental Organization having 30000 members. a. It is the largest of the pro-independence organizations of Tibetan exiles with 87 branches in 10 countries (Mishra2005). The main objectives of the organization is to unite all Tibetans in Exile and raise voice for their independence. It aims at undertaking social welfare activities in order to actively promote global awareness of the unique Tibetan culture. It does not claim affiliation to either a religious or a political party

National Democratic Party of Tibet (NDPT): The main aim and objectives of NDPT is to prepare for the establishment of the political parties in future Tibet to promote democracy, to educate the Tibetan people about the significance of political parties, and to create awareness among the people about Tibetan issues.

Fig59 Areas of engagement of Tibetan diaspora

LAND RULES At present there are 2 sets of regulations governing the land- the regulation by Indian law and the regulations by the CTA. The regulations of the CTA do not have any legal recognition, but nevertheless carry the same weight of law for the Tibetan diaspora.

The land in the settlement has been leased to the Tibetans for a period of 99 years. By law, this land cannot be bought or sold either to Indians or other Tibetans. Since the land is classified as agricultural land, permission needs to be taken from the Office of the Assistant Commissioner if any new construction needs to be made, such as a house, or shop.

The restriction that Tibetans cannot own land, buy or build houses beyond the camp area did not pose a problem for the older generation as for them they had to earn their livelihood after settling in the settlement. But as the economic conditions improved, they weren’t able to procure extra land outside the settlement due to the restrictions on them from owning immovable property. Hence, they made pacts with the local Indians in an agreement to buy the land where all the papers are in the Indian local’s name. The Tibetans who have Indian citizenship can procure immovable property (Kolas,

NGO’S: It has played a pivotal role in bringing the Tibetan Issue to the limelight and many Tibetan NGOs; also, have actively participated in the international platform to raise the issue of Tibet, human rights violations and other social and environmental problems. Unlike the CTA, NGOs have their own independent ideology to fight for the Tibetan cause.

Some of the major NGOs are Tibetan Youth Congress (TYC), Tibetan Women’s Association (TWA), Sum Movement.

Tibetan Women Association (TWA): The sole objective to empower the Tibetan women who have to begin a new life in an entirely new environment. TWA provides vocational training programs such as carpet weaving and tailoring works and also provides sponsorship for women who are interested in pursuing higher studies. Its major concern is the educating of women and also community education which includes English and Tibetan language literacy.

1996).

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ARCHITECTURE The architectural style of the Himalayan region is mainly influenced by the Buddhist culture from Tibet across the border to the north.

The vernacular architecture of a country reflects its culture, religion and identity. But the architecture style of a diasporic community is lost, they are neither true to their homeland nor to their host country. Similar is the situation in Bylakuppe.

They imitate Tibetan style of architecture but with the materials available in Bylakuppe. This is followed only for the public religious buildings and not for residences or commercial buildings.

MONASTRY: The Golden Temple was built for the purpose of a temple, large library, and meditation and sitting space for a huge number of people. It consists of 16 temples in total. The two most important and primary temples of the monastery are Golden Temple and the Zangdog Palri Temple. This can be seen as they are the highest temples in the monastery and their height is the same.

The materials used are brick, cement, mortar etc.,. Unlike the normal bricks which are used in construction in Tibet, the bricks used are hollow bricks. The building is constructed by local women.

But the carving on the same is done on wood and there is no use of P.O.P for that purpose. The have imitated the craft and workmanship done with mud and timber in Tibet with cement -post and lintel construction. The addition of paints, mask and beautify the building to its resemblance to a Tibetan building.

Fig60 Namdroling Monastery Plan

Fig61 Namdroling Monastery Section

The buildings are surrounded by gardens and have monastic hostels for the lamas to reside, which is a concrete column and beam construction.

Fig62 Shrines in Namdroling Monastery

SOURCE: Sushant School of Architecture, Batch 2015

Fig63 Construction showing the materials used in Namdroling Monastery 54

Bylakuppe:Zooming Inn

CAMP:Each camp is divided into four equal parts encased by a road on all the sides. These paths are muddy and kutcha. Each zone had no internal demarcated boundary wall defining the property initially. Offlate, there has been erection of the compound walls as well as new buildings. The camp has the central public zone, a community hall and a basketball court and a septic tank.

Fig64 Plan of a Camp7 in Settlement 2

RESIDENTAIL: Each family consisted of 5 members, either all of them were relared or they were grouped together. Hence, a family was allotted a house- living space, kitchen, 2 room, toilet and a front yard ; and an acre of land for every person above the age 25. The house was at many instances divided, when there existed 2 separate families being grouped together. And at other instances, they have built smaller buildings in the same plot which can be seen in the newer camps of the second settlement. The agricultural land allotted was away from their house for the first few camps and for the others it was around their houses.

The structure is a ground floor, concrete column and beam structure with sloped Mangalore tiled roofs, for climatic purposes. The later additions are not Mangalore tiles but have flat roofs and are concrete based.

Fig65 Plan of a House in Camp 3

Fig66 House’s Elevation

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COMMUNTY HALL: Each camp has a community hall where mostly the rituals and other gathering are held wrt the camp or the camp members. These community halls are single storied with a hall,Tverandah, kitchen, toilets. These go unnoticed and merge with the rest of the buildings in the camp, since they are not distinct. These halls have flat roofs for the ones in the settlement 2.

Fig67 Plan of Community Hall

Fig68 Section of Community Hall

Fig69 View of a Community Hall

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Bylakuppe:Zooming Inn

TIBETAN ARCHITECTURE

Architecture in Tibet is a wonderful reflection of its culture. It is influenced by its geography, climate, its culture, Tibetan Buddhism, and Indian, Mongol Nepalese and Tang architectural style.

The houses and monasteries are usually built on elevated, sunny sites facing the south.

Residences: The house usually has two floors.

The lower floor is for livestock and the upper floor is for the family. The upper floor is comprised of living rooms, storerooms and a shrine room.

The roof is flat, easier to remove frequent snows. It also conserves heat as little fuel is available for heat or lighting in Tibet. The house has many windows for letting in sunlight. The tops of the windows have an eave which is covered with a piece of red, white and blue striped cloth. Walls are usually sloped inwards at 10 degrees as a precaution against frequent earthquakes in the mountainous area. The style is similar to military fortification.

The walls are usually made out of a mixture of rocks, wood, cement and earth-locally found materials.

The walls are painted white

there are also some houses painted the original yellow color of the earth. In Shigatse, to distinguish from their Sakya Regime, some houses are painted with an under coat of deep Russian blue with white and red stripes. Houses in Tingri County in another part of this region are painted white, with red and black stripes around the walls and windows.

In Khampa area, wood is widely used for housing. Horizontal timber beams support the roof which in turn is supported by wooden columns. The interior of houses are usually panelled with wood and the cabinetry is ornately decorated. Building a wooden house requires excellent skill. Carpentry is also passed from generation to generation.

However, with the increasing use of concrete structures, this skill is in threat.

The most scientifically and aesthetically valuable Tibetan architecture are Tibetan Buddhist monasteries and palaces. Among them, the most famous one is the Potala Palace which was designated as a World Heritage Building.

In different areas, there are also some differences in housing style. The outer walls are usually painted white. However, in some regions of Lhasa,

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RESIDENCE (MAIN STREET) BUILT: 1912 OWNER: Tsang Gyantse DEMOLISHED: 2001 After the Sino-Tibet war, the house was confiscated except for three rooms for the family to live in.

Fig72 Key Plan

It lies on the main street, Bakor Street.

It has residential and service rooms arranged in a single rectanglr.

RECTANGULAR MODULES

Fig70 Ground Floor Plan

Fig71 Spaces

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Fig73 Circulation

Tibetan Architecture

Fig74 North South Section

Fig75 East Elevation facing Barkor Street

Fig76 Punctures in the Main facade, 25% wrt the total opening

Fig77 South Elevation

Fig78 East Elevation facing Barkor Street

Fig79 Stairs to the Top Floor

Fig80 Norrth -East corner of the courty The interior Main elevation

Fig81 Alley leading to a Jokhang Temple’s East Gate

SOURCE: The Lhasa House Typology Of An Endangered Species

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RESIDENCE (INTERNAL STREET) BUILT: 1910 OWNER: Lhalu Family RESTORED: 2000 “The Palace of Lhalu”, the house was known as .

The eight Dalai Lama was born to this family.

The building is entierly built with iron beam imported from India- the verandah to the fest in the first floor. It also has stone masonry.

Fig83 Key Plan

Fig84 Rectangular Grids

Fig82 Ground Floor Plan

Fig85 The grid layout

Fig86 The courtyard surrounded by a colannade and a corridor

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Fig87 North-South section

Fig90 Punctures in the Main facade, 25% wrt the total opening

Fig88 South elevation

Fig91 View of the roof

Fig89 The punctures in the Main facade

Fig92 North side of the building SOURCE: The Lhasa House Typology Of An Endangered Species

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INSTITUTE -MONASTIC COLLEGE BUILT: 1930 OWNER: Gyuto Monastic College DEMOLISHED: 2000 The building had three courtyards so arranged that every block had sunshine and fresh air. Formerly, it was surrounded by gardens on the West and North sides. The back part of the building was intended as housing block for mmonk students, the front part for rent.

The upper floors was built from mud bricks.

The building was confiscated in 1959 and turned it into a minister’s residence with servants quarters.

Fig93 Ground Floor Plan- Grid Layout

Fig94 Rectangular Grids

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Fig95 Key Plan

Fig96 South Elevation

Fig97 East Elevation

Fig98 North-South Selection

Fig99 The ratio of built and open spaces

Fig100 View of First courtyard

Fig101 Window detail on North Elevation

Fig102 Demolishing in 2000 SOURCE: The Lhasa House Typology Of An Endangered Species

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Tibetan Architecture

ARCHITECTURE ALONG THE KAVERI RIVER BELT

MIRLE, KARNATAKA

Architectural typology

Mirle is a village located in the Krishnarajanagara taluk of Mysore district in Karnataka. It is situated 60km away from Mysore. Myth has it that when Sita was going back ot Ayodhya from Lanka with Lord Rama, they passed by this village and she has a dip in the river. They stayed in the village for a day and named this village Mithilanagara as Sita was born in a place called as Mithila. This name eventually became Mirle.

Fig103 Mirle in Mysore District

The village lies on the banks of the river Kaveri.

Mile falls under tropical wet and dry climate zone with rainy summers and relatively dry winters (Koppen classification). The soil found here is either dark brown and clayey or red loamy soil. The main sources of water are canal from the Kaveri river, a major occupation of the village being agriculture.

The village is also a gram panchayat, as per 2019 stats. The village is divided into 2 parts wrt geographical area which is separated by a canal, the old Mirle and New Mirle. The village has a population of around 6000 people with a male-female ratio close to 1:1. Initially the majority of the village were Brahmins but now there is a mixed population including Gowdas and Muslims.

Fig104 Mirle Village

The area of study is restricted to the Old Mirle.

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Fig105 Mirle Village Map

Fig106 Roof Plan

Fig107 Street Plan

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Architecture along Kaveri River Belt

Fig108 Study Area

Type: Residence Area: 290 sqm Condition: Uninhabited The house is located on Mari Devi raste. It is oriented along East-West, with the entry at the west side. No one lives here permanently and the house is let out for small gatherings occasionally.

Fig113 Key Plan

Fig109 Plan

Fig114 Roof Plan

Fig110 The courtyard surrounded by a colannade and a corridor

Fig115 Multifunctional spaces surround the courtyard

Fig111 Grid layout

Fig116 Degree of spaces

Fig112 South Section- Ratio of open spaces

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Fig117 Central Axis

Fig122 The house is divided into 9 squares of ratio 1:8, where 1 square is open to 8 built spaces

Fig118 The court acts as the central focus and the circulation revolves around the court

Fig123 The services are located on the North-Western corner of the house- kitchen, restrooms, cattle yard, storage

Fig119 Punctures in the Main West facing facade

Fig124 Front elevation

Fig120 Symmetry of the Main West facing facade

Fig125 Roof opening for the courtyard

Fig121 Quality of light entering the spaces

Fig126 Timber column detail

Architecture along Kaveri River Belt

PRINCIPLES FOR DESIGNING Tibet

EDGE

Mirle

The building starts at the edge of the road, i.e the entire site is covered by built mass. Thus, the road is defined by the edge of the building’s wall.

Front yard or a buffer space exists at the edge of the road and then the building starts. A portion of the site is covered by built space.

Fig127 The road’s edge is defined by the building’s wall

ENTRY The buildings are oriented along the edge of the road with main entrances at times being at the side, or along the internal streets.

The entry to the site is from the road that exists along the site.

Fig128 The buildings ahev the main entry along the road’s edge- lack of semi public space

GRID

The grid layout forms the basis for the spaces.

The grid layout is followed more or less, at times a shift is observed.

Fig129 Column Grid layout

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Tibet

AXIS

The central axis at times is staggered but it always cuts through the courts.

Mirle The central prominant.

axis

is

Fig130 Presence of the Central Axis

CIRCULATION Circulation at all levels happens wrt the central courtyard

The circulation happens around the courtyards

Fig131 Major circulation happen in, around and across the courtyard.

COURT The courts are used mainly for circulation and has the furnace-kitchen, since the ground floor is usually used for storage and cattle rooms.

The main focus of the building is the court, most of the activities take place in and around them. It is a multifunctional space.

Fig132 vCourts are at the centre of the built mass, surrounded by a corridor 74

Principles for Designing

Tibet

MODULES

Mirle

The rectangular modules form the internal spaces. All the internal spaces consist of plain walls, no room is deisgned for one particular function.

The modules exist in the form of ratios, wrt the courtyard and the internal spaces. The internal spaces are placed wrt the fucntion.

Fig133 Addition of Modules form the internal spaces

DEGREE OF SPACES The spaces exists only once the building is entered, starting from:

A stark differentiation between spaces according to usages, starting from:

Public:Semi-Private: Private

Public:Semi-public:Semi-private:Private

Road:Veranda, court:Room

Road:katte:veranda,court:Room

Fig134 Basic spaces in a building

HIERARCHY OF SPACES Thecourts are the only unbuilt space in a building.

The internal rooms are the only space which are built, consisting of a roof. The rfont yard, courts and the back yard form the unbuilt spaces.

Fig135 Ratio of unbuilt space is half the built space

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Tibet

MATERIALITY

Mirle

The wall is thick and acts like an enclosure, usually rammed earth.

The exterior wall is a mixture of wattle and daub and cob or one of them.

The internal enclosure, around the court is timber in the form of columns surrounding the court.

The internal enclosure surrounding the court, are the timber poles.

Fig136 The courtyard is surrounded by columns. The walls stand out in a plan- they are prominant mainly for climatic reason

ENCLOSURE The presence of thick walls on the outside for protection and the transparency brought by the presnece of the columns around the courtyards.

The thick rammed earth walls with minimum openings provides protection from harsh climatic conditions.

The internal courtyard is surrounded by a columns, providing sunlights and air.

Fig137 Minimal opening along the facade, courts bring the required light and ventilation to the spaces

SCALE Only important public and monastic building’s are accessed by a majestic stairway. The basement in such a cases are used for hoarding and non living activities mainly.

The scale only increases for public and monastic buildings Fig138 Presence of stairs for important buildings, depicting the power and supremacy

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Principles for Designing

The buildings are grandly articulated with respect to designs, to indicate the importance. There is no classification wrt the scale between the typology of the building.

Tibet

FACADE

There exists two facades, one external and the other one being internal which are decorated and emphasised with openings.

Mirle Only the main facade facing the street is important.

Fig139 The interior main facade faces the courtyard and defines the court

SYMMETRY Every element in the facade, plan corresponds to symmetry.

The plans and respong to symmetry.

facade

Fig140 Symmetry in facade

OPENINGS The openings are aligned over the floors in a stepped manner mainly for decoration and then catering to the purpose

The openings are simple and are placed wrt requirement.

Fig141 The openings are centrally aligned wrt the requirements

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BYLAKUPPE: THE SPINE

Bylakuppe is a deviation from the Mysore-Kushalnagara- Mangalore’s tourist circuit. The deviation is a loop connecting back to the highway around which the settlement lies. This loop is partly commercialized in patches, like the existence of the monastery, the shopping complex, the schools, the settlement offices, hospitals, the lake, making it the main spine.

There exists a secondary spine which leads to the educational hub, the important part of a Tibetan’s life. This holds its importance since all the institutes are lined mostly along this edge apart from it leading to the Tibetan Universities zone.

Fig142 TheTourist spine

The residential zones-the camps, have grown around these spines. This ensures the privacy and the isolated life similar to the Tibetan lifestyle. The presence of the farmland around the camps, especially in the newer ones adds to the additional visual barrier to which the slightly undulating terrain adds up.

The spine is important for the Tibetan diaspora- the commercial needs, and the transient population- visiting golden temple, and relishing in the Tibetan cuisine and buying souvenirs.

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Fig143 The spine and the highway Map

Fig144 North elevation of a part of the spine,Part 1

Fig145 South elevation of a part of the spine, Part1

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Bylakuppe: The Spine

Fig146 The functions that lie on the edge of the spine Map

Fig149 Key Plan for the elevations

Fig147 North elevation of a part of the spine,Part 2

Fig148 South elevation of a part of the spine, Part 2

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DEVELOPING THE PROGRAM

The primary and the secondary spine have various functions along its edge. With the addition and development of a few programs on the spine, it could provide better facilities.

The programs are carefully selected keeping in mind that both, the Tibetan diaspora and the transient population’s need. The additional programs are chosen to enhance the existing ones, like catering to the lack of proper signages, information kiosk, public toilets, etc.

The art and craft institute, which aims at retaining the dying crafts of Tibetan culture also provide a reason of hope for the left-over artists to continue their art instead of opting for other ventures. The transient population can enrol into the workshops (vocational training) as a weekend or a week long – short term course, to understand the art or craft being provided. The courses are open for everyone with the main motive being to spread knowledge and at the same time, help the artists of the community.

The existing structures which house certain programs, such as the Tibetan art institute, does not function since the artists are reducing and opting for other streams of occupation. Hence, these kinds of programs are identified and are being enhanced.

The visitors’ centre aims at providing a glimpse of the entire Tibetan settlement and the culture too. The transient population can get an understanding of all at one stop, it creates employment for the Tibetan diaspora. The centre is going to add a public zone, a space for the settlement people to go and relax and at the same time cater to the other functions or craft and with plays being staged. It is partly focusing on the community’s dying trend of drama and dance, providing a space for the performance for a larger audience.

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Fig150 Proposals along the Spine

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Bylakuppe: The Spine

Bylakuppe: The Spine

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Table9 Area Statement for Visitor’s Centre, Program 1

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Bylakuppe: The Spine

Table10

Area Statement for Art and Craft Centre, Program 2

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LITERATURE CASE STUDY

AMANKORA , BHUTAN Strong Cultural context

Client: Bhutan Resort Corporation Ltd Architect: Kerry Hill Location: 5 distinct locations in central &

western valley’s Type: Luxury Resorts Completed:1992- 2007

Amankora draws its name from ‘aman’, the Sanskrit derived word for ‘peace’ and ‘kora’, meaning ‘circular pilgrimage’, in Dzongkha, the Bhutanese language.

Spread across the central and western valleys of the country- Bhumthang, Gangtey, Paro, Punakha, Thimphu. Each lodge being located in and around an important site: - Bhumthang is located in the country’s most historic and sacred location.

- Gangtey lodge overlooks a valley in the Black Mountains National Park.

- Paro lodge is the largest of all and usually the start and the end point of an Amankora journey.

- Punakha lodge lies in a valley with a sub-tropical climate.

Fig151 Location of the reosrts in Bhutan

- Thimphu lodge lies within reach of the capital’s shops and sights.

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The inspiration for the resorts is derived from the Gangtey Goemba, a massive rammed earth monastery constructed in the 17th century- of wood, earth and stone.

The past building traditions are referred rather than being replicated and through the reinterpretation of indigenous building forms as opposed to mimicry. They are studied to contemporize the building, making it suitable to the present but filtered through a sieve of traditional values. This makes it familiar to the people, but not completely same, yet new and connected to the past.

Observation, analysis and intuition, between local and universal ideas form the design methodology. Bhutan’s traditional context plays a major role in influencing the design- the building merges with the surrounding, due to the choice of materials and the placing of the blocks.

Fig153 Sacred Buddhist art often takes the form of a mandala – the Sanskrit word for ‘circle’. This is a recurring theme for the lodges,representing the circular journey that Amankora makes possible.

Source: amanresorts-brochure

The Driglam Namzha codifies the traditional rules for the construction of both Dzongs as well as ordinary buildings in Bhutan. All buildings have to be constructed with multi-coloured wood frontages, small arched windows and sloping roofs. It makes an elegant impression.

Plans have their roots in modernism on one hand and in Asian precedents on the other, where the plan is often derived from an idealized diagram of spatial order.

Fig152 Plan of the lodge in Paro Source: Kerry Hill:Crafting Modernism; Geoffrey London

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Fig154 Section of the lodge in Paro

Source: Kerry Hill:Crafting Modernism; Geoffrey London

Materiality: The exterior walls are made of locally sourced soil which are stabilized with a small amount of cement and water proofing additivestabilized earth. It is also an earthquake resistant technology. The surface is treated with a sealant to prevent moisture penetration

Fig155 Pine forest surrounding the lodge in Paro

Interiors are clad in a mixture of warm golden hued timbers and wood panelling, timber floors and terrazzo lined bathrooms.

Source: aman.com

All fixed and loose furnishings, light fittings, fireplaces and textiles were all custom designed and inspired by traditional Bhutanese forms, designs and colours. The fabrics designed specifically are woven from nettle, yak hair, and wool- which employ traditional motifs and patterns.

Fig156 Entrance in Paro Source: aman.com

Fig157 Exterior view showing the materils used in Paro Source: aman.com

“Materials can be fundamental in connecting the past with the present, and where possible we use materials common to the place of each project, but we like to rethink our understanding of how that material might be used. I prefer working with natural materials for their generic compatibility: Dubrovnik (where we are now building) is stone; Bhutan is mud (or stone); Kyoto was timber. In these places this seems the natural way to build.�

- Kerry Hill Source: https://www.slideshare.net/TranChauDuongVo/bhutan-amankora-fact-sheet-original

Fig158 Interior view of Amankora Lodge in Paro

Source: aman.com

Inferences: There is an incorporation and adaptation of local materials and construction techniques.

Each of the resorts has a vantage point focused towards Bhutanese architecture, culture, or landscape.

Fig159 The floor-to-ceiling windows of teh living rooms are inspired from the 17th century ruins of the Drukgyel Dzong.

Source: aman.com

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SUZHOU MUSEUM, SUZHOU Strong Cultural context

Client: Suzhou Museum Architect: I M Pei Location: Suzhou,China Type: Regional Museum Area: 10,750 sqm Completed:2006

Suzhou was founded in 514 BCE, as a major city located in Eastern China, located adjacent to Shanghai. It has over 2,500 years of rich history. The city’s canals, stone bridges, pagodas, and meticulously designed gardens have contributed to its status as one of the top tourist attractions in China.

Classical gardens in Suzhou were added to the list of the UNESCO World Heritage Sites in 1997 and 2000. Suzhou is often dubbed the “Venice of the East” or “Venice of China”.

Suzhou Museum was founded in 1960 and originally located in the national historic landmark, Zhong Wang Fu palace complex, Suzhou Museum has been a highly-regarded regional museum with a number of significant Chinese cultural relics.

Pei has chosen the museum to be humble and to blend itself within the context of the city. In addition, the museum complex maintains rather humble building heights, in accordance and acknowledgement to the historic surroundings. As with traditional Suzhou architecture, the design of the Art Museum is organized around a series of gardens and courts that mediates between the

Fig160 Key plan model - Museum blends with the context SOURCE: archdaily.com

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building and its surrounding environment. The water court, when put in context with the extended urban fabric, forms a complete figure that completes the composition.

The design takes cues from traditional Suzhou architecture with its use of whitewashed plaster walls, dark gray clay tile roofs and intricate garden architecture. The undulating folds of geometries, coupled with a palette familiar to the Suzhou region, becomes a unique hybrid that represents the architect’s ambition to re-envision the Suzhou and Chinese vernacular in a contemporary context.

Fig162 Suzhou Garden SOURCE: Internet

The spatial layout of this museum is inspired by and has similarity in sense of place with classic scholar gardens nearby such as Lion Forest Garden and Humble Administrator’s Garden.

Elements such as symmetry, geometry, and focus on lines are shared in both Chinese and modernist traditions. The exterior walls are accented and highlighted with the gray lines that define the figure of the building, much like traditional calligraphy. It calls for a design that is “synthesized into a new language and order, one that is contemporary and forward looking and hopefully one that is a possible direction for the future of Chinese modern architecture”, Pei The synthesis is also reflected in the overall site design, where the plan features a rectangular layout that wraps around a central water court that features a gazebo in the middle, organized by a central axis of symmetry (Zhang, 2018).

Fig163 First Floor plan SOURCE: archdaily.com

Fig161 View of Suzhou’s Canals SOURCE: Internet

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Fig164 Second Floor Plan

SOURCE: archdaily.com

Various exquisite courtyards were designed on the layout of this museum, which has made the inner and outer space connected, as well as the natural and built. The water court is organized and connected by a set of masonry bridges that surround a gazebo at the center, much like the case within a traditional Chinese garden.

Materiality: The usage of traditional clay tiles of the roof with gray granites. A steel structure is in place of the traditional roof beams.

Fig165 View of Water body SOURCE: archdaily.com

The interior is constructed with wooden frames and white ceiling; metal sunscreens with wooden panels have been introduced to allow more light.

The main building and the two-storied parts are lower than the surrounding ancient architecturesheight of main building is lower than 6m (Ju, 2012).

“in China, architecture and the garden are one. A Western building is a building, and a garden is a garden. They’re related in spirit. But they are one in China”.

-I M Pei

Fig166 View of the Pavllion SOURCE: archdaily.com

Inferences: The nature is blending with human-built structures represent past as well as present.

Fig167 Skylight tower SOURCE: archdaily.com

Its form is inspired by traditional buildings surrounding Suzhou area but it is designed with modern articulation.

White washed plaster walls and the dark grey tile, traditional architectural elements have been the highlight of the design.

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AUROVILLE VISITOR & RECEPTION CENTRE, AUROVILLE Program based

Client: Auroville Architect: Suhasini Ayer & Satprem Malini Location: Auroville, Pondicherry Type: Public Building Area: 500 sqm Completed:1988 on going Footfall: 2,000 per day(normal days);

10,000per day on holidays

Auroville was started on February 1968. It is a universal township where men and women of all countries are able to live in peace and progressive harmony above all creeds, all politics and all nationalities. The purpose of Auroville is to realise human unity- in diversity. The population of the township is constantly growing, but currently stands at around 4,000 people, of whom approx one-third are Indians.

Auroville is divided into 6 zones. During the initial days, there were roughly 100 to 200 visitors per day visiting the township. Since there were no other programmes to entertain the visitors, they were walking into the residential zone which was disturbing the privacy of the people. Hence, they decided to build a Centre to educate the visitors about Auroville, purpose of Auroville, its spiritual

Fig168 Auroville City Layout

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and material aim with exhibitions and audio-visuals.

The challenge was to create a building language which responds to the challenges faced by humanity and speaks about the ideologies of Auroville.

An information office, conference room, exhibition space, video room, restaurant, handicrafts shop and toilet were accommodated in the initial structure specifically designed for visitors with the local climate and materials and building skills influencing the design- “appropriate architecture�. Local manpower was trained in the respective technology to construct the building.

Fig170 Ground Floor SOURCE: aurovilledesign.com

The Auroville Building Centre (AVBC) has been demonstrating and promoting the rich potential of alternative technologies in its construction, with particular emphasis on the use of mud as a building material. They combined local brick construction with low vaults, arches and corbels to create an interlocking network of spaces that blends with the landscape. It is also a demonstration centre for sustainable technologies such as appropriate building material and technologies, watershed management and landscaping with indigenous plants, renewable energies, wastewater recycling techniques etc. Special emphasis was placed on natural lighting and ventilation in the building, as renewable energy sources were to be used.

Fig171 Circulation diagram SOURCE: aurovilledesign.com

The construction began with the grant received from HUDCO and the Foundation for World Education.

Fig172 Major considerations SOURCE: Ar. Suhasini Ayer

Fig169 Impromptu events along the empty spaces 98

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Fig173 Internal coridors leading to the boutique

SOURCE: auroville.com

Fig174 Local artisans cosntructing arches SOURCE: auroville.com

The Centre continues to grow as Auroville develops by the addition of more spaces and facilities. Today the centre houses 2 large exhibition spaces that have interactive exhibitions, an audiovisual room to view short documentaries on the various activities within Auroville, 3 boutiques cum exhibition spaces for all the handicrafts that are produced within Auroville, 2 cafeterias that also sell the organic products from the Auroville farms.

Along with all these facilities, there are galleries, book shops, open-air walk-through expo on green technologies and plant nurseries.

The garden and grounds have been used a few times for music festival, capoeira etc… and the little amphitheatre near Dreamer’s Cafe is also available for smaller events that require tables.

Fig175 The Auditorium and Gallery Block

“The space was initially deisgned for 300 people to protect the privacy of the residents in 1988, but today the crowd adds an essence to place. There are people singing songs, dancing, and at festivals shops are set up. It has been among the most visited places in pondicherry ”.

-Suhasini Ayer

Fig176 View towards the boutique and cafe SOURCE: auroville.com

Fig177 View towards the cafe SOURCE: auroville.com

Inferences: The centre was designed as response to manage the privacy of the residents of the township. But today, it is one of the highest receivers of tourist footfalls and has maintained an equilibrium existence of both the tourists and the residents.

The centre has incorporated all the major activities Auroville has and made it available for the public - source of income and employment for the residents.

Fig178 Birds eye-view of the boutique shops SOURCE: auroville.com

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LIVING & LEARNING DESIGN CENTER, BHUJ Program based

Client: Shrujan Trust Architect: Uday Andhare & Mausami Andhare Location: Ajrakhpur, Kutch Dist., Gujarat Type: Museum Area: 11,150 sqm Completed:2015

crafts heritage of Kutch - envisioned as a multi-dimensional crafts education and resource centre. It aims to train, educate and support craftsperson to practice their traditional crafts for contemporary markets so that they can earn a dignified and prosperous livelihood.

The idea for establishing an institution of this nature emerged after the earthquake of 2001. The wide spread after effects were varied. One among them - a dangerous trend that had begun to take shape slowly, ensuring that an entire generation and its skill set would be lost. The Shrujan Trust, an NGO intervened at several levels, building temporary shelters and workspaces for women. A belief, that it was only work, that would help them eventually lift their spirit and take pride in their enterprise.

Fig179 Block diagram of LLDC

LLDC was meant to be a ‘place’ that would become a tactile and visual repository of the various crafts of Kutch. Its primary role as a resource center for artisans doubles up as a public museum and place for demonstrative, hands on learning.

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Craftswomen of 12 different communities across Kutch and nearby Banaskantha showcase 42+ embroidery styles. These communities are: Ahir, Meghwaad Gurjar, Rabaari, Mochi, Sodha, Jadeja, Meghwaad Maaru, Jat, Mutva, Haalepotra, Meghwaad Maarwaada, and Raau Node.

The overall master plan has three main components: the museum, the crafts school and the residential enclaves. The museum block was part of the first phase of work on site. In order to preserve the texiles exhibited, the building had to be thermally stable, hence this became the core building design strategy.

Fig180 Craft communities in Kutch Map SOURCE: indigo-architects.com

The architecture of the museum block is a series of large solid volumes, punctuated by conidial skylights that cut out the elements and the dust.

Along with this core, are the ancillary passageways and shaded spaces for craft demonstrations and impromptu workshops that attach to the core as porous appendages, allowing spontaneous and simultaneous experiences.

The vocabulary is purposefully simple and contemporary in nature, emblematic of the nature of craft as industry and vice- versa.... today.

Fig181 Site Plan SOURCE: indigo-architects.com

The museum comprises of four galleries including a temporary exhibit area. The main gallery is devoted to the permanent collection of the ‘Design Center on Wheels’ (DCOW) program run by the NGO Shrujan in Bhujodi.

The other galleries house traditional artifacts highlighting the textile arts related to everyday life of the indigenous people of Kutch. The DCOW archive and conservation block within the museum enclave forms its core. A library for visual and textual resources, instructional auditorium space and conference room, classrooms for artisans and public orientation and information kiosks outside the galleries, complete the ensemble.

Fig182 Ground Floor Plan SOURCE: indigo-architects.com

Fig183 First Floor Plan SOURCE: indigo-architects.com

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The Crafts school is the other significant half of the institution. Working spaces for every art and craft of Kutch is provided.

The plan organizes activities along a central movement spine, reminiscent of the covered ‘suq’ (markets) of other arid desert regions of the world.

It creates a climatically appropriate gesture coupled with sustainable methods of building to define these working areas. Complex interweaving of functions brings about interest and diversity of experience.

Fig184 Entrance SOURCE: indigo-architects.com

The crafts and museum shops are run by the artisans in training, to develop skills aimed at marketing their craft in the right manner and learning to preserve what is essential to the survival of the craft.

On-site housing for the master craftsmen, artisans, visiting academicians and scholars is the third built component. Integrated along with the work environment, yet separate.

Fig185 Internal Corridor Space- Live gallery SOURCE: indigo-architects.com

Places for common dining, recreation and celebration of social events are an essential component of the plan. Several un-built spaces, planted groves and spaces between buildings become places for interaction, recreation and multiple uses. The three major building components are organized loosely around a generous courtyard that allows people to congregate in large numbers on occasions such as the annual product exhibit fair and even otherwise.

Fig186 Formal internal gallery space SOURCE: indigo-architects.com

Inferences: A simple informal design principle. There is a flow of activities and a stark distinction between the formal and informal activities.

Spaces are designed to house external activities, like the open spaces near the entrance.

The play of light... to create drama.

Fig187 Cafeteria SOURCE: indigo-architects.com

The needs of the craftsman is understood... and thus creates the spaces.

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SITE SELECTION

The site selection is done only for the two programs being demonstrated.

The visitor’s center, provides an introduction to the culture, and the settlement in particular, and has to have a location which is at the very beginning of the spine, hence anyone can visit this place and then decide their course of travel plans, once they acquire the knowledge of the places the settlement has to offer.

The art and craft institute, as an institute imparting and conserving the knowledge, is apt to follow the present planning system of basing all the education, especially Tibetan based ones on the secondary spine. The presence of a Tibetan Thangka painting center lies on the same spine, which is a shop selling the paintings, but the land allotted for the purpose is a lot more than what it occupies. It is apt to choose this site, as it has already established a space and hence, building upon by adding more features enhances the space. The present building is being torn down to lay down the intervention.

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Fig188 Map showing Site options

The site for the first program, visitor’s centre:

- Option 4: At the junction, but at the centre of the settlement

- Option 1: The start of the settlement, close

Not much activity, even if its at the commercial node

by to the first archway.

Close by to the highway Inbetween the residentail zone - Option 2: The site is closer to the Camp1 area.

Adjacent to the CTS School- causes a distraction.

- Option 3: At start of the Camp1 area Highest altitude in the spine, a view to the Namdroling Monastery Easy to locate, at the node Next to the S.O.S School, but the school is tucked inside, only the entrance is next to the site.

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Site Selection

- Option 5: Near the Namdroling Monastery, a dense area with the highest footfall, but the location has many functions and activities.

End of the spine.

Hence, Option3 was chosen, as it is at the start of the settlement, and has the ability to be noticed by a passer and also being at the highest altitude, giving a vantage.

As of the second program, the site is already dictated.

SITE ANALYSIS

PROGRAM 2

PROGRAM 1

Fig189 Site Locations

PROGRAM 2 PROGRAM 1

Fig190 Contours

slope

slope

Fig191 Water Flow

Fig192 Road Network

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Site Selection

Fig193 Water Flow

Fig194 Road Network

Fig195 Contours

Fig199 Contours

Fig196 Climate

Fig200 Climate

Fig197 Nodes

Fig201 Nodes

Fig198 Context

Fig202 Context

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Fig203 Important Buildings

Fig207 Important Buildings

Fig204 Landscape

Fig208 Landscape

Fig205 Google Image

Fig209 Google Image

Fig210 Site 2

Fig206 Site 1

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Site Selection

Fig211 Site 2 :Site section

Fig212 Site 1 :Site section

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DESIGN DEVELOPMENT PROGRAM 1

APPLYING PRINCIPLES

Fig213 Building starts from the street edge. Built mass defines the site.

Street edge is defined by the built mass.

Fig216 Modules add together to form the entire structure, where the base is a grid.

Fig214 The building has 2 main facades, the inner and the exterior

Fig217 Courtyard is surrounded by collanades

Fig215 Repititon of the modules

Fig218 Important function is the court.All the functions overlook into the courtyard Program 1-Applying Principles

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DESIGN CONCEPTS

Fig219 Functions spread only in ground floor. Axis being deviated . Courts are encapsulated by built mass

Fig223 The degree of publicness, addresses the placement of functions.

Central axis. Courts are encapsulated by built mass, the front courts are split

Fig220 Central axis. Courts are encapsulated by built mass, the front courts are split. Built mass split across two levels

Fig224 Central axis. Courts are encapsulated by built mass, the front courts are split. Built mass split across two levels

Fig221 Staggered Central axis. Courts are encapsulated by built mass.

Courts are not just open spaces but are functional spaces

Fig225 Functions split between floors- central built mass. Central axis.

Front court is transformed to a series of stairs, emphasis for a public building.

Fig222 Arrangement of functions around the courts

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Program 1- Design Concepts

Fig226 The placement of the OAT, dictates the function of the central main court. The visual alignment gets affected due to the skwedness

Fig227 The placement of the vantage tower at the junction of the central built mass and the front mass, allowing teh entire sites, view along with the surrounding landscape

Fig229 Central axis being present only at the start, which is later taken over by the movement path. Segregation of built mass and the services divided by the pathway.

Fig228 The front stairs used to adjust the built mass to gain visual alignment.

Fig230 The continuation of the staircase in the builtmass, leading to: ASCEND: ASCEND: DESCEND , which plays well with the contours present

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DESIGN DEVELOPMENT

Fig236 Built mass as per the area requirement, and the idea of public spacestairs

Fig231 Site

Fig234 Built mass covering the site

Fig235 Built mass with height according to the functions.

Fig232 Main connectivity Spines The idea of stairs being carried internally

Fig237 Contours present

Fig238 The courts sunk to different depths to create a different experience

Fig240 Block development of the mass.

The 2 courts are divided by a block

Fig239 Adjusting to the Contours

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Program 1- Design Concepts

DESIGN

Fig241 Key Plan

Fig242 Aerial View

Program 1- Design

119

Fig243 Plan @ +0.30m

120

Scale:1:200

Program 1- Design

Fig244 Plan @ +3.30m Scale:1:200

Program 1- Design

121

Fig245 Plan @ +7.30m

122

Scale:1:200

Program 1- Design

Fig246 Section 1-1’

Fig247 Front Elevation

Fig248 Section 2-2 ‘

Program 1- Design

123

Fig249 Section 3-3 ‘

Fig250 Section A-A ‘

Fig251 Section B-B ‘

Fig252 Side Elevation

124

Program 1- Design

CIRCULATION DIAGRAM

Fig253 Plan @ - 0.30m

Program 1- Design

125

CIRCULATION DIAGRAM

Fig254 Plan @ +3.30m

126

Program 1- Design

CIRCULATION DIAGRAM

Fig255 Plan @ +7.30m

Program 1- Design

127

EXPLODED AXONOMETRIC VIEW

128

Program 1- Design

ACTIVITY

Fig256 Facade, The pockets becoem spaces for Hawkers, a space back to the community

Fig257 Plan @ +3.30 m

Fig258 Cafe Overlookingthe Open Air Theatre

Program 1- Design

129

Fig259 Overlooking the street

Fig260 Plan @ +3.3m

Fig261 Open Air Theatre 130

Program 1- Design

Fig262 Overlooking the courtyar

Fig263 Plan @ + 7.30 m

Fig264 View from the OpenA ir Theatre

Program 1- Design

131

Fig265 Internal Facade

132

Program 1- Design

VIEWS

Fig267 Corridor facing the small, initial court

Fig266 Aerial View of Open Air Theatre

Program 1- Design

133

Fig269 Internal Stairs connecting the Galleries and the Court

Fig268 Staircase from Parking over looks the initial small court

134

Program 1- Design

Program 1- Design

135

136

Program 1- Design

PROGRAM 2

APPLYING PRINCIPLES

Fig270 Building starts from the street edge. Built mass defines the site.

Street edge is defined by the built mass.

Fig273 Modules add together to form the entire structure, where the base is a grid.

Fig271 The building has 2 main facades, the inner and the exterior

Fig274 Courtyard is surrounded by Colannades

Fig272 Repititon of the modules

Fig275 Important function is the court.All the functions overlook into the courtyard Program 2- Applying Principles

137

DESIGN CONCEPTS

Fig276 Basic zoning of the functions

Fig280 Arranging the built mass-functions, around the courts

Fig277 The central front part of the site is chosen to build, leaving the other parts for expansion

Fig281 Creating junctions amidst the four courts

Fig278 Assigning functions to the court

Fig282 Arranging the built mass-functions, around the courts

Fig279 Arranging blocks to form a built enclosed spaces, rather than a pavilions

Fig283 Changing the forms of the built mass

138

Program 2- Design Concepts

Fig284 The junction formed by the 4 courts is made as a gathering spacecafe/ buffer zone

Fig286 The arrangement of blocks around the courts to make the courts prominant.

Fig285 The built mass coming into form around the courts, shaped like donuts

Program 2- Design Concepts

139

DESIGN DEVELOPMENT

140

Program 2-Design Development

DESIGN

Fig287 Key PlanScale 1:500

Fig288 Plan @+5.25m

Program 2- Design

141

Fig289 Section A-A ‘

Fig290 Section C-C ‘

Fig291 Zoomed In Plan First Half

142

Program 2- Design

Fig292 Section D-D ‘

Fig293 ection B-B ‘

Fig294 Side Elevation

Fig295 Zoomed In Plan First Half

Program 2- Design

143

Fig296 Section 1- 1’

Fig297 Section 2- 2’

Fig298 Front Elevation

Fig299 Detailed Section 144

Program 2- Design

EXPLODED AXONOMETRIC VIEW

Program 2- Design

145

ACTIVITY

Fig302 Workshops Court

Fig301 Plan @ +5.25m

Fig300 Market Space

146

Program 2- Design

Fig303 Corridor connecting thte workshops to the Dormitories

Fig305 Plan @ +5.25m

Fig304 Dormitories court overlooking

Program 2- Design

147

Fig307 Buffer between the Workshops on the left and Dormitories on the right

Fig306 Plan @ +5.25m

Fig308 Spill Out area at the Junction of Dormitories & Workshops

148

Program 2- Design

Table11 Spill out area for the Workshops

Fig309 Plan @ +5.25m

Fig310 Circulation Plan Program 2- Design

149

VIEWS

Fig311 Spine connecting the Front block to the Back

Fig312 Internal Facade, acting as a buffer between the Dormitories and the Market

150

Program 2- Design

Fig313 Corridor overlooking the market

Fig314 Aerial View

Program 2- Design

151

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