Culture of Reading

Prakriti told me some very interesting things about the culture of reading. She said that she prefers reading physical books rather than reading them on screen or online. She said she likes the experience of the weight of the book transferring from her right hand to her left as she finishes it over time. She enjoys the smell, the texture of the paper and the size of the book in hand.

On screen, she said, is a different culture of reading. Neither do you experience the above, nor it is anything more than a visual interface. The intensity of the screen, the brightness of different displays are not suited to reading. Reading is also about seeing a certain text on a paper in a certain kind of light. Moreover, you keep on zooming in and out of the screen. Computers do not even help bookmarking. 

Thus, books may not be completely erased. They shall exist for the archaic reader, for readers like me and Prakriti. For many more like us. The generation who is already born in the age of computer and the mobile shall definitely take up to the culture of carrying e books! I must say Prakriti's observations are very sensitive.

Band-Aid

My old house

A cross section of my old house, where each space came to life because of a variety of activity patterns.

Above is a section of my old building (the grey-ed rectangle being my house). The building was somewhere between a chawl and apartment-type of structures we have today. The way to the building was difficult to spot. I always thought that all spaces in the building are used to live. However, as I grew old, I realized that my building was a mixed use building with a toy-shop, a flour mill and a sugarcane juice shop on the ground floor, spaces which faced the road. As I began to navigate places on my own on growing old, I started reading addresses on sign boards of shops, and found the name of my building on these shops. It may sound really silly, but I always felt before studying architecture that buildings are houses, to live, to stay. Shops are different from houses, and that they can not be a part of living/housing.


Gradually, as I started to understand, and thanks to my architectural education, a whole new building revealed to me. Every person in this building used the space of the home to work! Right from my father to the last person on the ground - all were working. Work was a part of living. All kinds of things were manufactured in the tenements - food items, clay works, art works, drawings (architect / arthouse / advertising), gold-works, electrical works, tube-lights - everything. It was a part of my living. Architecture separated (classified) this absolute space of mine.


However,


Architecturally, the building allowed transparency of activities between the vertical floors. Each floor's terrace overlooked below, and a (loud) call would be enough to communicate with anyone in the building. There were thus, live patterns in the building, which made the whole building active all the time. The activities were porous, the spaces more fluid, as they opened on to private barsatis, which still could be shared. During rains, all people would get out playing in the water, and housekeepers would pull out buckets and place them under corrugated sheet coverings to collect water which was cool and fresh. During the summers, people staying below would come up on the wider terrace for drying papads, chaklis and home made masalas. All children would collect together on any of the terraces and start a play during their vacation. The neighbours would also use the staircase during the afternoon because it was cool and calm to study. The little corners of these terraces would be used for plantations. All houses opened on to an open space, which was private and public at the same time. It was easy to peep into others' house, and people did not really feel offended.

Staircases were study rooms, terraces were play grounds, and sometimes gardens too, rooms were interconnected....fights were public, homes were public, backyards were dustbins, smells were democratic, rains were for all, windows were personal, cats lived in houses, stray dogs guarded the building...

more stories to tell!

Constraints in effective Indian Pedagogy

These days, talking about pedagogy, we at Academy seem to be extremely concerned about motivating the students to take initiatives to learn and grow on their own. We realized that it is far more difficult than any other college abroad, or for that matter even other colleges in the city to understand the student groups in Academy. Being a 60 year old institution, rooted in marathi blood, affiliated to the government and owing to its popularity, the Institution attracts a large number of people from different strata of the society. The multitude of students coming into the college can not be dealt with flatly. There are cultural, caste, class and educational differences between students. Some have problems in language, others have problems with understanding, some have landed up in the field because they could not enroll in any other course of their choice. There are issues of affordability, compulsions, reservations and a host of other legal issues. This forms the mixed student group in a class. How do you deliver a lecture to a class which is so disparate at intellectual levels and skill set?

We can not select students we would like to work with since we have to accept the students based on a merit rank calculated on the basis of an average of 12th std marks and a drawing test. These generalized standards do not necessarily profile the student we wish to work with at Academy. How are we to then tackle issues of interest levels on one hand and producing better professionals or thinkers on the other? In colleges abroad, the student community is grossly flat. They all speak English and are taught in English, so the basic level of understanding is quite high. On the other hand, since students are well trained in humanities, they take their own decisions (which over here, are guided by parents, on the basis of generalized career prospects). Thus, most people are able to figure out their interests and also pursue them as they wish to. There are large biases and stigmas associated with certain professions here. Amongst these complexities, what does one make out of the students or even the education system here?

We are dealing with lots of layers of complexities. At many autonomous institutions, which are able to decide upon the kind of students they wish to work with, along with the kind of course they want to teach, a lot of this complexity can be avoided. We at Academy have to not only follow the orthodox prescriptions of the Mumbai University, but also deal with the students sent over the by the University. This is not to undermine the students' potential or to show them down, but to make them aware that there is only this much that an Institution can do. It is largely for students to make a career successful for themselves.

A course like architecture becomes even more tricky because there is no one answer to any question. There is no one solution to a problem, and that things can be interpreted in so many ways. Thus, the framework that the university provides is redundant. The state of architecture in the country is low because Institutions and teachers have failed to update themselves regularly. Those who do update themselves unavoidably become "too different" to face criticism for not following the prescribed norms. In the bureaucracy of the system, the level of education becomes the least common denominator of the bare minimum and almost become a pitiful exercise of enabling students to pass by gaining minimum marks. 

All who return from their masters (from abroad or better institutions) want to teach! Many a times, people join teaching to assume the fashionable  position of the Intellect. But on other occasions, they also realize what is lacking in the education system, what they can contribute to it and therefore use the space of the academia to fulfil or perform experiments that they could not do during their time. All this, at the cost of the student's future. Some students gain, others manage ways out.

However, this debate needs serious thinking. Not only the teachers need to evaluate their positions, the students need to understand their goals and roles as students...Students can push their teachers to perform. This is not to say that they themselves must become their own teachers. Teachers have to be seen as facilitators for students' ideas. But teachers must collaborate with students to find new directions to venture into. For this, the student community has to not only forget this layered division amongst themselves but also realize to respect their own social positions and operate accordingly. This could be possibly one way of raising the architectural standards (for that matter, educational standards) of a place like ours.

The Passage of Modernism in India

It's sad that Indians dont know about India.
It's sad that the Britisher's dont know about the good works they did in India.
The latter is excusable, the former is not!

quoted Sudhir Deshpande.

I didn't quite understand what he meant by the second statement. I asked him: "What do you refer to when you say that the Britisher's don't know about their 'good' work in India?"

He explained:

It was Lord Curzon who formalized and revived the intensive work of archeology in India. Lord Curzon proposed the British Queen to grant some financial aid for carrying out archeological surveys in the country. On investigation of his proposal, the Queen offered some 80000 pounds for this work, which was extremely insufficient and impractical. Curzon suggested that this was not enough, and reflected of a poor geographical understanding and expanse of Indian territory on the Queen's part. Later on, realizing the significance of the work, the Queen proposed to send some people to help with the archaeological works in India. Curzon refused and said. "Me and my Indian brothers will handle this." Thus was the setting up of the Archaeological Survey of India. It was thereby only in 1915 some time that the historic sites of Mohenjo Daro were excavated! Later on , this wing gave boost to the development of new surveying equipments in India for matters of survey and measurement of topography and landform.

The Britishers experimented the first electrical train in India. India was like a laboratory for them! It was only later that they took this technology elsewhere including their own land. The research for Malaria was carried out first in India. It was from this fact that the combination of Jin and Tonic was produced. There was only one way that they could feed the Indian masses the malaria drug - by mixing it with alcohol. Later, this tonic became a drink.

The postal services were developed extensively in India to reach the deepest places in the country. This system helped them to establish a strong communication setup in the country. They developed roads and railways to further support this system.

Such was perhaps the entry of Modernism in India. The "unorganized" India was systematized through the rationally enlightened thoughts of Western world. India was made to think like the west. In fact, it was not even "India" then. The definition of India itself is encompassed in the Enlightened movement! In their study of the Orient; was it created. I can recall Ateya's Masters thesis on Modernity which spoke about roads as the 'development pathways' of the nation...

Lots of thoughts. And all of above is to be historically verified and facts may be grossly mis-stated. The writing primarily records my understanding of the passage of modernity in India. 
more precise history of ASI here.

Imagining through (non) images

Day before yesterday, I visited Ratan j Batliboi's office. Neha and Akhil almost directly took me to his library first. It was a spacious room with about 3000 books on subjects primarily pertaining to architecture, art and probably management. Behind it was a collapsable huge material library. I was more fascinated with the collapsable racks than the library of materials. However, the main book library had no window, and hence i felt the library was a bit dull.

I browsed through most titles in the library. I knew many books - most of them on architects and their works. Quite big ones, hard bound, with lots of pictures. There were hardly any books that probably interested me...perhaps I had seen much of it! The master painters, the urban design ones, the architects....and of course the data manuals. What I then realised what that all architects' offices are laden with books which contain a lot of pictures, photos and visual material. Architects crave for visual references.

Architects constantly produce images. Most architectural practices produce images by churning the earlier ones. The source for their images is other images. They collect this image database from referring to hundreds of other architectural practices, images and works. However, how can practices produce newer image banks which do not really have any referentials?

Literature, poetry, text, music - all can be converted to images. What methods can we choose to do such translations? Why don't architects fill up their libraries with all such kinds of books - on philosophy, social sciences, music, audio etc. That architecture offices and practices are loaded with such visual material proves the profession to be too image heavy. For that matter, an institute like Academy of Architecture is filled with such image heavy visual material. What if architectural libraries dedicated more space to non-visual works? Can a same non visual work produce different images and different times using various methods? This would be an interesting aspect to investigate.

Buildings are the most visible cultural objects and they can not embody only visual aspects of a culture. It would be interesting if buildings embodied rituals, practices and phenomenological characteristics of cultures. Then, the debate would not be about images, but about cultures, about people, about lives...

An 80 - year old Churchgate station need not then drape itself up in railway track patterns. That's absolutely banal. Dont the people who use it everyday have any claim over it? Is it not them, who really make the station space? No, I am not suggesting that people suggest ideas for it! Infact, what if its skin engaged people in newer ways...I don't know how it could be done...but I am sure it could do much more than cladding itself in good looking sheets to make itself sculptural...

However, the point is, it ended up being too visual as an urban response. Most urban responses in architecture end up being visual. That's the libraries they refer to. Their knowledge is a derivative of chewed up ideas of other practices which are situated abroad. These ideas are chewed out into images. These images are very unidimensional - they are real and allow only one interpretation. Drawings like those of Archigram do not commit to an absolute form and hence allow multiple readings. On the other hand, music generates moods, texts have layers of meanings. Architects seldom engage with such forms of works. Therefore art practices are interesting - because artists find their own ways of engaging with an idea and generate new images. They don't reproduce images by seeing other images.

Two important points therefore to conclude:
1. What must libraries for architects consist of?
2. How do you generate images from non visual material?

Other corollaries:

Why are we not able to generate images without reference? why do we hesitate?

How does this system work? 

I think it shall take significant time and effort to study the above...

Discussing Drawings

(the above text is by Pratik Dhanmer)

me:  what do you think may be an answer to the question he raises?

 sidthemonster:  this is a very complicated question

 me:  hai naa

...

 sidthemonster:  actually a bit of it reminds me of this article on ayn rand

she was an extreme individualist

 me:  idealist...

 sidthemonster:  and her books' heroes/heroines are based on her

 me:  yeah

 sidthemonster:  no no

idealist yes

but individualist

 me:  ok

 sidthemonster:  and she was so extreme that she actually praised a serial killer who raped and murdered little girls

 sidthemonster:  effectively saying he is being individualistic (i.e. doing what he likes)  and not letting "society" come in the way of what he wants to do

 me:  no, but i dont agree to this simplistic resolution of his

 sidthemonster:  and that's my problem too

and my problem with ayn rand

having too many rules is an issue

having none is a major issue

 me:  why does this process of preparing architectural drawings become so tedious?

 sidthemonster:  for that matter everything routine gets tedious. fact of life

when u drew as a kid it was ur escape from routine

now drawing is your routine

like i actually enjoyed studying for gre

i used to hate it in school

i was the last minute study types

also at work, i basically manage projects. Barely draw

for the last 2 weeks I've been drawing continuously without needing to manage projects

 me:  but it think, its more to do with the thought before putting it on paper - we think too much before we draw as architects

 sidthemonster:  and it's been so phenomenally exciting

 me:  exactly

 sidthemonster:  i wouldn't say so

kids think before they draw too

 me:  ummm

 sidthemonster:  only they perhaps dont think aloud

 me:  kids don't have the burden of responsibility in drawing

we have it

 sidthemonster:  true                                          

 me:  there is a correctness that has to be adhered to

a code

 sidthemonster:  but that would be a personal thing

some ppl love the responsiibility

some ppl dont

 me:  ummm

i do think it's more than routine

routine is definitely there

 sidthemonster:  what do u think

it is the reason why i stress on the routine thing is perhaps by nature i don't like to get tied down to one thing and I've experienced the same love/hate with drawing very intimately

 me:  do painters get bored of painting?

 me:  what makes us decide then to do architecture?

isnt it drawing?

or is it what?

i dont konw

it wasnt drawing for me

 sidthemonster:  it wasnt for me either

i.e. drawing

i duno why the link between arch and drawing is so tight

drawing is just one of the means

i mean rem koolhas is a journalist by profession

 me:  yeah, how else do you claim B Arch?

 sidthemonster:  and his language to describe/invent/create arch is writing

 me:  interesting

 sidthemonster:  or take even kenneth frampton

or any of the photographers who do such beautiful work with space

 me:  well

so it's the eye

 sidthemonster:  the issue is drawing is our tool of creation

 me:  the eye makes you the architect

 sidthemonster:  or the brain

 me:  so are you suggesting there could be a blind architect

?

 sidthemonster:  and just like engineers cannot fetishize their instruments, architects shouldnt too

yes of course!

i mean we talk of experiences

all the time

and experience is related to all 5 senses

 me:  ummm

brain is a very vivid answer

 sidthemonster:  u dont hear engineers going into paroxysms about beautiful java code

 me:  ?

never

  sidthemonster:  in a way what happens

i thnk is like how when ur a kid and ur trying to learn a strange new language

like say english for ppl our age

 me:  hmm

 sidthemonster:  and ppl talk to u in English

jus so u get better at it i thnk in a  way its the same with drawing for us

that a lot of the fetishizing is to get an interest and acquaintaance with a new way of expressing urself

 me:  hmmm

but what happens to this language?

we dont get fed up of it?

do we?

 sidthemonster:  eventaully it becomes a part of u

 me:  do we get fed up of english?

then why get bored?

 sidthemonster:  it becomes a way of expression

because drawing is also our tool

and just as ppl get bored of dal-rice

(i should have a better metaphor there)

oh oh

writers

they get bored of writing

van gogh almost killed himself with booredom frm painting

 me:  my god

there are traces

only you could recount!

 sidthemonster:  lol

 me:  but i do feel it is something to do with cognition

think of the tribal artists

 sidthemonster:  ok

 me:  dont they get bored of painting, if thats their work in life?

well they must be

but if one gets bored, it reflects in work

 sidthemonster:  the thing is, it ISNT

 me:  you can see that in architectural drawings

 sidthemonster:  madhubani paintings are done during diwali, traditionally

and warli paintings are also to celebrate religious occasions

so its not their job

its like drawing a rangoli

or lighting a diya every evening

and we went on...

The Architecture of Architectural Institutes III

Chandigarh College of Architecture:
(4 years ago)
Architect: Le Corbusier

Centre for Environmental Planning & Technology (CEPT) once again:
(7 years ago)

Writing

Is being emotional important for any one to be able to write well? Emotions help you place your opinions so convincingly. Does it make one strong, or does it make one weak? Do thoughts die if they are not expressed? How many thoughts do we lose every day?

When one is highly emotional, the very act of writing becomes a dialogue, which in reality, is a monologue. Every piece of writing is probably a conversation with oneself. Asking questions again and again to oneself - "is this what i want to say?". But still, they say, that a writer writes for an assumed audience. An audience which shall probably never be available to the writer. Since this  conversation with his / her audience is always so mute. And it manifests into new forms. 

And all i ask again is:
"Is this what I want to say?"

Research Fellowship Proposal – UDRI 2008

melancholy memories
of the city

The idea for the research is taken from Salman Rushdie’s book Haroun and the Sea of Stories - an allegorical account of perception of a city set in a sad backdrop…

"…a sad city, the saddest of cities, a city so ruinously sad that it had forgotten its name", which is located beside "a mournful sea full of glumfish, which were so miserable to eat that they made people belch with melancholy".

Mumbai has always been projected as a city of dreams. For an outsider, Mumbai has always been a city of hopes, the opportunistic city, the popular Bollywood, the city of Amitabh Bachchan and Shah Rukh Khan. A popular notion amongst outsiders is that every Mumbaikar is a neighbour of a filmstar. A ready question on any outsider’s list at the first meeting with a resident of the city would be “How many hero / heroines have you seen?” Mumbai’s history more or less follows these questions. We talk about the Gateway of India, the Marine Drive, romanticize about the colonial past, the cosmopolitan culture, and more recently the enterprise and the Bollywood, which is documented very well. The popular history of the city always talks about the seven islands, the colonial rule, the beginning of a metropolis and growth of a commercial hub – a morphological understanding of the place. However, it cannot be neglected that the city has many more events to recollect that just these. When we are talking about events and people, we are talking about memories. Good memories are always generalized and compiled. However, something amidst all this remains untold – the bad memories.

Never is Mumbai’s history seen in the light of its dark events. The research paper is geared towards breaking the notion of Mumbai being a city of dreams. The purpose of the research is to construct an experiential history of the city by collecting memories of people, which are not good in taste. We remember the dark events of Mumbai only when another unpleasant event occurs in the city. These distasteful memories are merely collected as journalistic records and published every time another bomb blast would occur, or the city is filled with water in another downpour, or so on. However, these impressions never contribute towards a significant part of Mumbai’s history. What still attracts people is the new lifestyle, the modern buildings, and the city lights – as projected by traditional history.

Research Problems and Questions

The project will try to explore new ways of reconstructing the city, the prime questions being - Why should the history of the city only be celebrated by the glorious events of the past? Why does the history need to recollect only the good times? Why does the city of Mumbai attract so many people inspite of the fact that it is actually a machine? The aim of the thesis is to look at our city of Mumbai as it is – in the most pragmatic manner. Once we break away from the projected positive image of the city, we may be able to capture important fragments of history through collecting memories, which are not much talked about. The less talked about memories will discuss problems that the everyday inhabitant of the city deals with. At the same time, it will give an insight into the problematic past of the city. These recollections of the past hide into themselves
a conception of a city space, which has never been talked about. The objective of the research is therefore to construct a city space, which seems to be unacceptable, but is still lived in. The project would attempt to make the difficult history of the city more agreeable to natives as well as outsiders for whom; the city of Mumbai has always been a city of celebration and fantasy.

Aims and Objectives

The objective of the thesis would be to collect stories from different kinds of people, of them having unpleasant historic memories of the city and stitch a new layer of history for the city – the difficult narrative. These stories will question the idea of the outsider’s image of the city versus the problems of the native. These stories will also delve into the change in the perception of an outsider becoming a native of the city.
Thus, the scope of the thesis is to methodically use narratives to capture experiences contributing towards a difficult, more unpleasant history and on the other hand deconstruct the idea of Mumbai as a city of Enterprise.

The compilation of these varied experiences may be extremely interesting to read just as stories, but at the same time, the thesis will attempt to draw a picture of the space which each story would create for the city. These pictures, coming together as a storyboard will help in imagining a physical manifestation of the “bad” city through individual memories.

So once the bitter bytes of the city are scanned, one might just get a complete different perception of the city. A city playing in the hands of various interests and nurturing itself on biases. A city thriving on so many interests can not be silent. It is boiling. Different people living in different times in different parts of the city will contribute to a palimpsest of images. The city of Mumbai is therefore no more has the nice man’s image; and neither does it have that glitz and glitter of the Bollywood. It becomes a city which lives on the edge, with every working person contributing towards a memory - a collective memory that is deep hidden since a long time. The common man wants to share his bad memories. But conventional history does not provide the opportunity to do so – because histories are always written in good taste.

The research will allow the inhabitants who are associated with the city to share their bad memories of the city. The research will undergo an ethnographic study of experiences of the people in the city. These experiences will be collected in the form of stories or narratives. The narratives thus collected will help in re interpreting the history of the city in an alternative way – where the city of Mumbai will no longer be available as a platter for beautiful dreams. The research allows the city to reflect upon its unpopular past by looking through the bitter everyday memories of the ones who make the city.

Methodology

The research will adopt a qualitative mode of collecting data including in depth interviews as the prime generator of stories. Therefore, the study will primarily depend on ethnographic surveys and learn about the city through people’s past. These stories will be collected from people who share memories with the city.
These would include people from different areas dislocated during the numerous rehabilitation drives. Stories may pertain to the rise of slums or the rise of the working class in the city and therefore look at a particular economic section of the city, which drives it. The increasing migration in the city calls for having interviews with people who have been outsiders since a very long time. The research may look into stories of existence of people in the city, the struggle for space. An interesting aspect of the study could be to study the increasing fear with the city as an instrument. These would include the experiences of everyday travel, a comparative analysis, and in more recent context the fear of crime and the underworld within peoples mind. The everyday negotiations and the tensions that these create – exploring the meaning in – “I need my space”. The purpose of the research is to bring these difficult narratives together to stitch a history of the city, which may not be pleasant. In other words, the idea behind the proposal is to construct a history of the city through bad memories.

The ideas discussed above may seem to be more contemporary, but the research suggests that there existed times when Mumbai went through a difficult phase. Secondary sources for the project would be newspapers discussing stories of individuals, which will be used as pointers, local magazines that discuss works of local people and events and other relevant books from libraries where stories can be studied.

Studying and tracking blogs of people might also be an interesting way to understand their perception of the city. The nature of these people would be difficult to detail at this instance.

The research aims at collecting these bad historic memories of the city, which are never discussed considering them to be offensive / harmful or distasteful. Such memories do not contribute to the touristy image of the city; neither would it allow freedom for envisioning a dream but will be very realistic. Hence, these historic memories are never talked about. Thus, the thesis will try to construct images of the city through layers of experiences instead of physical markers and at the same time, it will try to break the popular notion of the city being a dreamer’s island.

***
A proposal that did not take off.
(I now realize how it could have been so much better!! I lacks major literature review. But the proposal was almost prepared in no time...)