“Divinely- (En)Abled” Sacred Spaces and Universal Accessibility in Varanasi India

“There is no greater disability in society than the inability to see a person as more.” - Robert M. Hensel

Corey Reichenberg 2021 Bachelor of Landscape Architecture and Planning Advisor: Alpa Nawre ACKNOWLEDGEMENT

Thank you Alpa. I am tremendously grateful for you as an advisor for this project and as a mentor. I would not be the landscape arhchitect I am today without your support, guidance, and inspiration.

Thank you Mom and Dad for supporting my dreams to attend college. I had the time of my life. I am eternally grateful, and there are not enough words to thank you.

Thank you to my LA cohort and all of my other friends and professors that filled college with joyful and meaningful experiences. You will be missed greatly. Keep in touch! TABLE OF CONTENTS

Ch 1 ...... 1-4

Ch 2 ...... 5-10

Ch 3 ...... 11-26

Ch 4 ...... 27-32

Ch 5 ...... 31-32

Bibliography ...... 33-34

Chapter 1

Introduction

In India, ritual plays a large role in the daily lives of its citizens. The use of water in cleansing and prayer is just one of these ritual rites (Singh). They are primarily performed from stepped structures known as ghats. Their terraced desigrn results from a seasonal change in water levels due to monsoons. Varanasi, like many cities in India, is situated on the water of the Ganges River, creating optimal ghat conditions. Water in Hinduism, especially that of the Ganga, is believed to sanctify those who immerse themselves in it (Singh). Over 10,000 people a day cleanse themselves in the Ganga’s water from the ghats, and about a million pilgrims a year travel to Varanasi and its ghats, (Airpano; Singh). Because of their integral nature to Hinduism and the Indian culture, ghats and their adjacent areas have become more than just infrastructure. They have become public space. People bathe their cattle, wash their clothes, cremate thier dead, wash themselves, pray, swim, and more (Singh). Nowadays, many groups are still excluded in some way or another from different spaces in India. For this project, with the ghats playing such a large role in daily life, the problem turns to the exclusion of those with disabilities. While much of India lacks accessibility, this lack of access to religious spaces is perhaps the most socially and culturally isolating. Being at the epicenter of Hinduism, Varanasi stands to be a catalyst to launch accessible vernacular designs. What makes accessibility so novel in this setting is the fluctuating water levels, and undoubtable vernacular language that makes Varanasi so unique. After all, “If [designers] want everyone to participate in public life, we must design and build an inclusive public realm that is accessible to all,” (ASLA).

Project Overview The proposal aims to change the paradigm of inaccessibility In the spiritual landscape of India. With over 10,000 people cleansing daily and about a million pilgrims coming a year, Varanasi’s ghats serve as a suitable testing ground for this proposal. A literature review is performed to gain insight on universal design, the Indian context of accessibility, and the testing ground context. Case studies were used as precedence to further understand what the project typology needs in terms of program and design. After performing an inventory and analysis of the existing context, the synthesis determines the suitability for programming and design throughout the site. With a framework in place, a conceptual proposal is designed for universal design in the public realm of Varanasi. The ultimate goal is to bridge the social gap between those with and without disabilities, so persons with disabilities can live with dignity and independence and achieve a better quality of life.

1 19%

20%

Socioeconomic Barriers 20%

SocioeconomicSocioeconomic Barriers Barriers

Social Stigma Workplace Transportation Physical Access Accommodations

Images from Alpa Nawre 2 Project Statement The project typology is a hybrid of urban design and historic preservation. While one aspect of urban design is its large scale, another tenet is bringing community together with design interventions. In the case of this project, the community of able-bodied people are interacting through general interaction and religious ritual in accessible environments. The water becomes the unifying feature of the city’s landscape. By allowing disabled people to participate in religious cultural practices, social stigma is reduced.

The project is part historic preservation as well, because it strives to make a historic, vernacular site, accessible. Gardner, in her definition of ”Heritagescapes”, describes them as unique social spaces and landscapes that encompass both the physical and ephemeral. Thus, for the Varanasi ghats, “heritagescape” three principal factors are considered: boundaries, cohesion and visibility (Gardner). More than preservation, the accessibility aspect makes it meaningful to all as well. Hinduism’s practice of bathing in the Ganga is kept alive as a result of people of all abilities participating. With the population only becoming older and older, the consideration of the design of accessible “Heritagescapes,” and structures becomes that much more urgent.

In Uttar Pradesh, the city of Varanasi has 88 ghat structures. Of disabled person in India, 16% of them live in Uttar Pradesh. Therefore, especially in a city where pilgrims come from all over, the need for accessible ghats becomes imperative. For this project, I am proposing to design an accessible ghat space along with other religious and daily living spaces

Cultural stigma presents a challenge to those with disabilities in general, but especially in the cultural context of South Asia. Many believe disability is a punishment for wrongdoings in a past life, and with so little resources, relations to those with disabilities is considered burdensome. The newly coined propagandic term “divinely-abled” only worsens that stigma, despite any good intentions. This proposal aims to turn this term on its head by giving persons with disabilities the ability to participate in public ritual space that is so integral to Hindus and Indian society. According to Mitra, accessibility of community space can lessen stigma (2013). The potential to set the paradigm of vernacular accessibility in a city as prominent as Varanasi, will only enhance the project’s scope of impact. When people of all abilities are viewed as functioning members in society a change in social perception can result. The ultimate hope is for the world to become a place where people of all abilities

689,000

765,000

Uttar Pradesh has 16% of persons with 1 Million disabilities in India

3 v

4 Chapter 2

Literature Review

Universal Design

Worldwide about 1 billion people have a disability in some form or another (WHO 2011). The number is only expected to double in the next 30 years, mostly due to an ever aging population (Holmes 2020; Knecht 2004; WHO). Currently, all most 50% of the population 65 and older has a disability of some kind (Mace,1991). Additional benefits of universal design include cost savings, overall improved aesthetics, and the ability to bridge language barriers (Knecht). Notably, universal design is not enough if people of different abilities are segregated as a result (Holmes and Knecht). Without truly inclusive design, those with disabilities will never truly feel inde- pendent and part of society (Holmes; Knecht).

Beyond Standards: Universal Design Strategies

Codes and regulations, such as the ADA, often stan- dardize accessibility to a “prototype,” while the universal accessibility movement strives to design for as many abilities as it can (ASLA 2020; Knecht). The overarching objectives of universal design include equitable, flexible, intuitive, perceptible, safe, easy, and accommodating spaces within the built envi- ronment (Knecht). The universal accessibility design concepts of Vaughn’s DeafScape proposes an outlook beyond the ADA (2018). Primary “DeafScape” strategies include fixed and flexible furniture, degrees of enclosure, visual and tactile cues, collective and connective space, and mobility and proximity considerations (Vaughn).

Wayfinding

Visual and tactile cues in a cityscape are especially important when it comes to navigating them (Vaughn’s; Holmes). Sydney Australia has a whole signage package designed specifically to accommodate disabled individuals navigating the city (Sydney, ) Virginia Tech’s master plan proposes a “ribbon” in its primary circulation to lend to wayfinding, with its contrasting paving color and texture (Vaughn; Holmes). The master plan also stresses planning for the most efficient routes’ accessibility (Holmes). Thus, the spatial experiences do not differ among stu- dents no matter their ability (Holmes).

5 India and Disability

In India alone, there are 90 million people with disabilities (Ministry of Statistics and Programme Implementa- tion, 2016). Due to social stigma and a lack of accessible transportation, vocational accommodations, education- al services, and other infrastructure, living independently is all the more challenging (Kuper, et al. 2018; WHO). Although laws exist, the loopholes and evasions are many more (Friedner and Osborne 2016). Despite the existence of laws in the constitution of India, they have no methods of enforcement (Friedner and Osborne). Furthermore, although there seems to be progress in terms of access in cities like Delhii and Bangalore, they are either not effective or non-inclusive of those who are neither middle class nor affluent (Friedner and Osborne).

Disability: A Source of Stigma and Burden

There exists the view, especially in a predominantly Hindu society like India, that disability is a punishment for a wrongdoing/s in a past life (Petcosky-Kulkarni 2016). Families in India keep as quiet as possible when it comes to their relative’s disability (Petcosky-Kulkarni). Due to cyclical stigma, those with disabilities are five times less likely to find gainful employment when compared to their abled bodied counterpart (MacTaggart et al. 2018). Thus, they are considered a burden to their families (Pinto and Sahur 2001).

“Divinely- Abled”

In recent times, the term divinely abled has entered the national lexicon (Pinto and Sahur). Although the intention was to regain political favor after previous ableist remarks, the term has become demeaning and only worsens the stigma of disabled individuals in India (Pinto and Sahur). This social stigma, coupled with physical barriers and difficulty receiving services in India, ultimately causes persons with disabilities to feel isolated and hopeless. (Pinto and Sahur; Singhi, Goyal, Pershad, Singhi and Walia, 1990).

. “Divinely-Abled”

Term “divinely-abled” only Families keep disability quiet Physical and social factors worsens stigma and view it as a burden lead to isolation Image from Alpa Nawre 6 Site Context

Varanasi and its Ghats While the ghats may seem like simple stepped structures, their environments (social and physical) bring up an array of complex design considerations. For example, rituals and performances occurring within spaces influence their layouts (University of Illinois Urbana- Champagne). Influenced by the folk art of the area, the site has a unique grammar and aesthetic lending cohesion among the heritage sites’ vertical and horizontal elements. (University of Illinois Urbana- Champagne; Garden,).

Ghat Architecture Responding to the fluctuating water levels, the architecture of the ghats adapts by implementing an array of shaped platforms (University of Illinois Urbana Champagne). Steps are also configured to prevent erosion with some left open to make shrines (University of Illinois Urbana Champagne). Additionally, built opening into the river are niche spaces for private activities such as bathing and meditation. (University of Illinois Urbana Champagne).

A Brief History

Ghats were constructed starting in the 1300’s and up until the 20th century continued to be constructed, re-named, and even reconfigured (Singh). After gaining eminence on the riverfront by the 1600’s, extravagant structures began popping up through the 18th century (Singh). At the same time, other prominent Indian families were establishing monasteries, Sanskrit schools, temples, and pilgrims rest house on the waterfront (Singh).

7 Daily Activities

Starting and ending with the aarti ritual, the day progresses with ore fast paced recreational activities and lulls in the evening with slower ritualistic activities (University of Illinois Urbana-Champagne). Morning activities are naturally slow and usually include yoga, bathing, and praying; similarly, nightly activities are slower (Uni- versity of Illinois Urbana-Champagne).

The Spiritual and Historical Landscape of Varanasi

As ritual spaces, ghats also serve as the domain of countless Hindu festivals that celebrate the gods and enact their stories (University of Illinois Urbana-Champagne). For example, the festival of Diwali celebrates Durga, a goddess, conquering a demon (University of Illinois Urbana-Champagne). In another festival, the ghats become a gathering space to hear musicians play from beautifully ornamented boats (University of Illinois Ur- bana-Champagne). Like most Hindu rituals and festivals involving water, there is a cleansing within the Ganga’s waters by use of the ghats (Singh).

Assi Ghat and Other Site Context

During the festival of Makar Sankranti, it is especially auspicious to bathe in the Ganga from the Assi Ghat (University of Illinois Urbana-Champagne). Recently, the Ganga has shifted from the ghat leaving a large silt deposit on the flood plain (University of Illinois Urbana-Champagne). Being a popular ghat among tourists, it is in close proximity to a number of hotels, souvenir shops, bookstores, and restaurants (University of Illinois Urbana-Champagne). Furthermore, as a result of tourism, new development is occurring south of the ghat pro- viding an opportunity to propose accessible design (University of Illinois Urbana-Champagne).

8 Image from Alpa Nawre Chicago Riverwalk

Location Chicago, IL

Project Type: Restoration & Retrofit

Client Chicago Department of Transportation

Size: 3.5 Acres

Designer: Sasaki & Ross Barney Architects

Completed: 2018

In terms of its relation to the Varanasi riverfront, both are central in their own urban settings. They both ultimately are urban waterfronts. While it is not a religious site, the riverfront is a historical and focal point of Chicago. In terms of design, the Chicago riverfront provides an apt example of remediation, programming, and accessibility. What is most innovative and noteworthy to emulate is the reuse of infrastructure, consideration of ecology, flood-resilience, a dynamic edge, and multiple transit options throughout. Ganga Riverfront Revitalization

Location: Patna, Bihar, India

Project Type: Restoration + Urban Design

Client: The World Bank, National Mission for Clean Ganga, and Bihar Urban

Size: 7 km

Designer: NIlaAUrban

Construction: 2016- 2019

In terms of its relation to the Varanasi riverfront, both are on the same river- the Ganges- making its design that much more relevant as a case study in urban riverfront design. As cities on the Ganges, ghats are an integral part of the urban fabric, along with other historical and vernacular structures. Overall, the project provides a model for analysis and urban riverfront design. What is most innovative and noteworthy to emulate is the interface of the urban and river edges with the promenade. the creation of environmental awareness and sustainability, and the incorporation of history and vernacular character in to design.

9 Site Selection Rationale

Opportunities to engage the water with design and programming, while accommodating water level rise The most imperative component of engagement is a site’s adjacency to water. All of the case studies included steps leading down to the water. Thus, the Varanasi ghats, as both historical and cultural structures, became an integral component in selecting a site. In India, including Varanasi, most water bodies have a significant seasonal change in levels. Thus, another dimension of design is added in terms of form and function.

Opportunities to provide multimodal access to site and on-site amenities

Most of the case studies researched included multiple nodes of access, but not always sufficient transit access. The absence of such considerations has made it an important factor in site selection rationale. Meanwhile, only one case study really spoke to amenities- the Ganges riverfront revitalization in Patna. Therefore, its absence also made it an important factor in site selection and rationale.

In terms of access to the site and the provision of amenities. selecting a non-developed site provides the opportunity for both. This is especially integral in relation to ghat use. As a place where so many religious rights occur involving bodily purification, amenities become so important to draw people to a site. Without comfort or a degree of convenience, people will not choose this ghat over others. Similarly, without multiple methods of transit and access points, there will also be a lack of convenience in even arriving at the site. Opportunities to integrate design with existing development, infrastructure, and vernacular structures Whether it be the reuse of abandoned infrastructure, inspiration for new spaces, or a circulation and viewshed consideration, history and vernacular play a large role in all the case studies. Hence, the city of Varanasi itself, the most religiously significant Hindu site, is an apt site choice. As it is adjacent to the existing Assi ghat, the opportunity to blend a reimagined traditional ghat into the overall “landscape” arises. Furthermore, in a city so immersed in history and religion, there also exists the opportunity to include other existing sites and nearby typologies to enrich any design.

10 Chapter 3 Problem Statement India, like most of the Global South, lacks the proper services and accommodations for persons with disabilities to access to public space. Access to public space is especially important when considering an aging population that will incur a disability of some sort. All persons have the right to live independently and with dignity, and accessibility is just one of those facets.

Although it is a problem on a whole for public and private built environments in India, this proposal specifically aims to explore universal accessible design in the realm of ritual spaces. With Hinduism as the predominant religion of India, ghat accessibility is an apt typology on which to focus. Immersion in the water and prayer are done by use of the ghats daily and throughout the year during festivals and other auspicious times. The fact that disabled individuals cannot use these religiously significant spaces is problematic. Beyond basic human decency, this is an important landscape architecture concern. Universal design is responsive to its context (growing disabled population), and also balances aesthetics and function, like any good design. If a space is to be at its most functional, the design should be as inclusive as it can of people of all abilities. To help improve this issue, the proposal will explore two main design questions:

1) How can ghats and their associated spaces become physically accommodating, while remaining authentic to the historical and vernacular context of Varanasi?

2) What are other design interventions to support the presence, independence, and well-being of persons with disabilities in the public realm?

Ultimately, the hope is to set a paradigm for countries in the Global South and otherwise to lessen stigma and empower those with disabilities to not only become part of society but also integral to it.

Image from airpano 11 12 Inventory + Analysis

Located in the Indian state of Uttar Pradesh in the North, the region experiences severe heat and large fluctuations in water levels as a result of monsoons. The site is flanked on both sides by existing ghats- assi ghat in the north and Nagwa ghat in the South. Between them is mostly empty dirt area with no significant vegetation, some buildings on the outskirts, and boats on the river’s edge.-

13 Located in the Indian state of Uttar Pradesh in the North, the region experiences severe heat and large fluctuations in water levels as a result of monsoons. The site is flanked on both sides by existing ghats- assi ghat in the north and Nagwa ghat in the South. Between them is mostly empty dirt area with no significant vegetation, some buildings on the outskirts, and boats on the river’s edge.-

Images from Google Maps 14 Context and Accessibility

Within the vicinity of the proposed site are social and spiritual spaces and structures. Some of note include a talab, a series fo Hindu temples, a hospital, a yoga pavillion, a couple of parks, a public school, and ghats on both ends. As a pilgrimage site, there are many hostels guest houses and hotels in the area. In the images one can see uneven surfaces, inaccessible structures, furniture, and access, which are just some existing site problems.

15 Within the vicinity of the proposed site are social and spiritual spaces and structures. Some of note include a talab, a series fo Hindu temples, a hospital, a yoga pavillion, a couple of parks, a public school, and ghats on both ends. As a pilgrimage site, there are many hostels guest houses and hotels in the area. In the images one can see uneven surfaces, inaccessible structures, furniture, and access, which are just some existing site problems.

Images from Google Maps 16 Circulation

There is a wall between the site and Ravidas Park and ghat. However, there is a good amount of access from adjacent buildings and areas. However, these adjacent areas do not have much access beyond the road. Since the site is open, circulation is not so existent. There is no rail or bus stops near the site. Boats can transport people from ghat to ghat.

17 Hydrology + Topography

The river levels fluctuate seasonally, enlarging or decreasing the site size at different points, as well as making the bank prone to erosion

18 Synthesis

The area with the highest elevation and most development nearby will have an improved road adjacent to the existing one. High ground area continues on the top tierwith buildings and parks protected from the water and include vistas of the ghats and the Ganga. Plazas and a promenade are the next tier, which are flood resilient if water levels rise further. The lowest area will have multiple platforms acting as ghats, so water can be reached despite the season.

19 Project Goals

For spiritual participation that is accessible, there is accessible ghats- This would be a stramp or series for ramps and the use of grade. Religious structures might be a temple or for other religious purposes and rituals. Hostels and guest houses for pilgrims, accessible changing rooms and bathrooms for people to perform daily prayer and other ritual involving water as well as being abe to be out in public, and yoga house or spaces.

For access throughout the site, there are universally designed circulation features such as a promenade along ghat for pedestrians of all abilities. Universal wayfinding features by using texture color, noise, etc t0 get around. Routes and transit to other areas if city, and boat access, which I am not sure if making accessible to all is feasible.

Daily life associated with ghats and area near the Ganga will made accessible to make the full social experience possible, for the econom- ic part of daily living, programming would include market, flex space for vendors for food and products, and other events, hawking spaces, and vocational spaces? For basic living accommodations and recreation programming includes pars garden courtyards, plazas accessible living facilities,

20 Enable Spiritual Participation

21 Images from Alpa Nawre and Google Maps 22 Encourage Connectivity for All

23 Images from Alpa Nawre and Google Maps 24 Promote Daily Living Activities

25 Images from Alpa Nawre and Google Maps 26 Chapter 4

SITE PLAN 1

27 Site Design For pilgrims and other visitors, there is a hotel and a hostel, each with their own courtyards. In order to change for prayer or just be out in public, there are accessible changing and bathroom facilities on each side of the proposed design. They are near existing ghats so all people are brought on to the site. Promenades provide circulation from the different areas, while road and parking improvements make site access easier and safer. Parks provide flexible space for events and recreation. There is also a proposed yoga pavilion where one can enjoy the water while doing yoga or meditating.

Levels Diagram There is the first tier which is on the highest ground to prevent erosion of parks and destruction of buildings. It also provides vistas of the ghats and the Ganga. The transitional spaces are ramps with smaller plazas interspersed throughout that allow for people off site to enter and that creates a grade change that is accessible. These transitional plaza ramp matrixes bring you to the second tier or the first ghat platform. Using grade, the three ghat platforms transition in to one another.

Circulation Diagram The circulation diagram shows the way people flow through the site. Main circulation takes place on the two main levels and ghats, while secondary circulation is mostly in the transitional tiers. Pink arrows indicate flow from buildings to the outside, green arrows show flow from outside areas in to proposed design, and red arrows show the transition from primary circulation routes.

Sections These demosntrate the way the grade changes throughout the site to acccont for accessible slope and also reach the ghats at the same time. They also contain the original grade to illustrate the change that is proposed for the site’s design.

28 ELEVATION DIAGRAM

29 CIRCULATION DIAGRAM

30 Sections

Chapter 5

This project is personal, especially as a designer with a disability. I have experienced the social stigma. Stigma is only worsened by lack of accessibility, especially in the Global South. Furthermore, although I do experience stigma, including those beyond my identity as a disabled person, I realize my privilege as a person from a middle-class family. Experiencing stigma does not absolve me of my social responsibility as a person put on this earth. To me, being truly respon- sible as a designer, is leaving one’s comfort zone, especially in service to those without a voice; a novel and underserved population not typically considered in our designs.

Overall, the project seeks to demonstrate how universal design principles can be applied. The project started as a desire to continue to explore what accessibility would look like in a context of a developing country. With an aging population and currently one billion people worldwide with some sort of disability, paradigms for universal access are becoming neccessary for the future of design. What differentiates the developing context from a developed country such as America, are the resources and infrastructure available. Another difference is the greater social stigma associated with disability in India compared to that of developed countries. Thus, tackling a project on accessibility in a country like India gains new importance and meaning than if it was in a country such as the United States. As a major component of the Indian culture and society at large, spirituality and the activities associated with it become an important discussion in urban design and planning. Ultimately the hope is to set a paradigm for other countries in the Global South and otherwise to lessen stigma and empower those with disabilities to not only become part of society, but also integral to it.

In the future, one could consider creating a system of universally accessible ghats and associated spaces in the public realm, incuding a master plan along with future guidelines for development. Delving in to a smaller scale, a more focused site design concentrating on universal design details and components should be considered, Finally, while this capstone explored what an empty site could be, in the future, a solution involving retrofitting can be explored. -

31 This project is personal, especially as a designer with a disability. I have experienced the social stigma. Stigma is only worsened by lack of accessibility, especially in the Global South. Furthermore, although I do experience stigma, including those beyond my identity as a disabled person, I realize my privilege as a person from a middle-class family. Experiencing stigma does not absolve me of my social responsibility as a person put on this earth. To me, being truly respon- sible as a designer, is leaving one’s comfort zone, especially in service to those without a voice; a novel and underserved population not typically considered in our designs.

32 References

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Image Credit: Alpa Nawre

Conflicts of Interest

I declare no conflicts of interest in this capstone proposal and design. I have no financial or any direct or indirect affiliation with the entities that are part of and connected to the city of Varanasi.