THE PUBLIC LIFE ON THE STREETS AND ITS RELATION TO THE CULTURAL INFRASTRUCTURE AND THE ARCHITECTURAL TRACES OF THIS SITUATION
1.WHAT DOES SOCIAL
LIFE FOR INDIANS AND ITS RELATION WITH THEIR CULTURE ?
2.HOW MUCH OF
THESE SOCIALIZATION DOES THE STREETS COVER ?
POLITICAL WATCH FOR STREET LIFES ?
INTERACT WITH THESE STREET LIFE AND
AFFAIRS AND STREET ARRANGEMENTS AFFECT ARCHITECTURAL ELEMENTS ?
6. THE ARCH?TECTURAL ELEMENTS USED ?N THE FRAMEWORK
OF THESE SUBJECTS AND THE RELAT?ON OF THE ARCH?TECTS W?TH THE STREETS ?
7.ARCHITECTURAL ELEMENTS ASSOCIATED WITH STREET LIFE AND
THEIR DESIGN IN A PERSPECTIVE OF STREET LIFE ?
ABSTRACT As you all know, there are a few things that come to mind in India, and one of them is the streets of India.The streets are globalizing and becoming the same as everyday. But ,the streets in India are still more a culture. But the meaning of the street concept is that there are also streets surrounded by buildings. The relationship of neighborhoods with buildings, especially residents associations with the streets, may be different in every country, creating a different social atmosphere in India. People who are native to this place usually do all their work on the streets. Most of the time they use the houses only for sleeping. And even in some sections, people can observe their work in the streets during the day. This affects their typology of housing and on the other hand the architectural elements reveal special relations with the streets.These associations also reflect a cultural background in their architecture. For example, doors, windows are shaped by the street culture associated with the streets. Nowadays, street arts are also developing these days and people are starting to be involved in street life. This situation affects both buildings and streets in a different way. Arts aims to make the streets used as public spaces safer. It is also thought that this is a serious effect for human psychology. This art changes the street life, human psychology and most the facades of the buildings. But these street arts still continue to reflect India’s cultural infrastructure. In this article, firstly information about the social environment created in the streets will be given and then information about how this social environment reflects the culture will be given. Finally, the traces of this social environment in the buildings and the relations of these buildings with the streets will be explained. The changes that are made today for this social environment and why these changes are made will be mentioned. THE PUBLIC LIFE ON THE STREETS AND ITS RELATION TO THE CULTURAL INFRASTRUCTURE AND THE ARCHITECTURAL TRACES OF THIS SITUATION Looking from the outside, especially with globalized and stereotyped truths, the street life of India can be seen as very complicated and disturbing, but this street life represents a culture and geopolitical position There are many reasons why this street culture in India can be observed. But caste system is one of the most obvious reasons. Street life is very complicated especially in economically undeveloped areas due to the system, and many people function together even in an open road of vehicle traffic. Here, difference is indexed by sensory experience– ‘On entering its huge bazaars for the first time, one is immediately deafened by the din that prevails, and half suffocated by the smells that impregnate the atmosphere’ (Rousselet, quoted in Dwivedi and Mehrotra 1994: 50) – as well as by the organization of everyday life. ‘The shops are simply boxes, set on end, with the lids off… where one can stand and watch the baker rolling his flat loaves, the tailor stitching and cutting, and the coppersmith hammering at his bowls and dishes’ (Low 1907: 24) while all around people can be seen ‘dressing, shaving, washing, and sleeping, and, in spite of the caste rules and religious restrictions, even a good deal of eating’ (Low 1907: 23). Indeed, we can see a dentist on the streets of India, a barber stall, or a street dentist with a half open space. These people are doing almost all of their business on the streets, and sellers, washed people and all the people are making the street life different.The overflowing of these functions into the streets has influenced the housing typology of India. There are many doors facing the streets and especially the life behind these doors is resolved on a much smaller scale. it establishes a direct relationship with the streets in order to be able to respond to the living reality of the past. Because it is being used by many people at the same time, it is being tried to go to new constructions in the streets where there are not many security problems. It is thought that people will positively affect the psychology of the people. Nowadays architects in India have new ideas about this subject. it is seen that there is a building that is not preferred by people even though it is there. Besides it is thought that a street art foundation will positively influence the psychology of the people and also draws pictures on the building facades of many streets in order to add color to the street life. Adding colors to increase active social space potentials. So while people are still trying to revive this street life more and more, some sectors have some thoughts about the global adoption, but apparently the streets are being revitalized from day to day and continue to be used as active social spaces.
In India, awning and similar materials are used to create semi-open space that goes out on the sub-floor of the housing facades overlooking the sokaga. These spaces become public spaces and open spaces can be observed on the streets without building any structural relations. These places are located in front of the building doors. the work of the people living in that building takes place in such spaces. These people use these spaces during the day. In this perspective, the door entrances in the buildings have an important place and the characteristic features of the subcats are not shaped like the tops. The first floors of the buildings that relate to the street are generally used more than the upper floors .And all these provide a characteristic infrastructure in terms of architecture.In addition, In Indian culture, there is a knowledge of Vaastu Shastra, meaning that Vaastu Shastran means ‘the architecture of science’, in this science it is taught how one should organize the house for a better life, health, abundance and abundance. Some very powerful practices are within this knowledge and are highly influential The entrance gate of the person’s home is very important, the entrance door is not damaged, it must always be clean, it is very important for the health of this person. Because of the entrance of the person’s home The entrance gate of the calendar is the place where we are opened to the world and the rising bible is determined in the first time we opened to the world during the time we were born. The common points of the rising bible and the door of our house are ‘entrance gate’. Therefore, it is very important that the entrance door which is our opening door to the world in the home area is very well protected, kept clean and beautifully seen, it affects the health of this person positively, otherwise an entrance door which is not given importance affects the health of the person negatively. Vaastu Shastra houses the house Each person in the pair matches a planet in the astrological map of the person, for example the kitchen corresponds to the Moon planet, the Moon controls the person’s feelings, the person must keep the kitchen clean and tidy if he wishes to feel good in his home, and many decorations lead to the coloring of the person in his emotional world opens.The effect of this promising shasta architecture is still more noticeable in street life. The architectural typology is mostly about gates. The gates, that is the entrances of the buildings, believe that the people living in the houses are influenced psychologically.In this stiot?on there is a architect Priyanshi Singhal directs her focus to doors in a humbler vein—those of homes and hole-in-the-wall shops. Armed with her camera, she travels through narrow winding streets in age-old Indian towns and villages—characterized by their mixed land-use—as she studies and documents the inherent relationship between architectural tradition, culture, and a people. A door and its chaukhat (threshold) hold deep spiritual meaning in India’s traditional vastu shastra system of architecture.
The architect Priyanshi Singhal in this regard has a photograph work.And, Singhal’s work provides us a brief glimpse of the imprint that the vagaries of time, community and economy have left on India’s historical urban fabric.(figure 1a,figure 1b,fgure 2a,f?gure 3a )
The most emphasized parts of the
facades that relate to the streets that have been seen in this study have been
the doors. In addition to being related to the beliefs of the people, it is
also very effective that the doors are the transition elements between the
streets and the buildings. at least as lively as the streets. From these examples, we can say the
following about the gateways which are architectural elements: attention has
been paid to the relationship between the streets and the interiors and to the
point of being perceived from the distance. When a sales place is located on
the front sides, this sales place is constructed with the door relation and the
street relation at the same time. and their size indicate the sign of the
socialization there or even the street. The doors are also decorated with
various ornaments. For this reason, as the first architectural element to
establish a relationship with the street, the gate has become the most
considered architectural element in the streets of India.
Nowadays, in India, street arts have
started to spread in order to revive this street life more and to improve the
psychology of people by using colors. Street arts supported by various kinds of
foundations have started to be made in almost every city of India. And this has
started to create a different perception in the exterior of the buildings . Achdaily made an interview with Akshat
Nauriyal, one of the founders of this foundation, and Akshat said
”Essentially, we started around 2014, with twin intents: to make public spaces
more vibrant and interactive for the people who use them the most, and to make
art more democratic as a medium. We have five co-founders and all of us come
from very different backgrounds. I’m a filmmaker and visual artist and I have
previously worked documenting the city’s emerging sub-culture.” ”
We feel that art, at least the way it
exists as an industry, has become marginalized only to a very small section of
society, almost a novelty of the rich and the elite. We wanted to somehow break
out of the regular gallery structure, because if you see the kind of footfall
museums receive, it’s maybe a few hundred in a month, and that’s a high
estimate. But if you flip that and look at public spaces as places to
experience art, then you have thousands of people crossing these areas every
day, and just in terms of the reach that the artwork can have, it’s tremendous,
exponentially larger than what it can have in a closed environment.”(figure
1a,figure 1b,figure 2a,figure 2b,figure 3a)
Figure 1a figure 1b Figure 2a figure 2b Figure 3a And so, a new function is added to the streets. With this policy, the streets almost gain an art gallery or a museum function. This also increases the influence of art in social areas and affects psychology positively by enabling people to live with art. In conclus?on, In addition to being a public space for the people of India, street life is still an important part of their lives. In addition to trying new functions on the streets even on that day, the relationships that the streets have built with architectural elements since the past have particularly influenced house entrances and interiors. The protection of this street culture in India is necessary, but these functions need to be designed and incorporated into the streets. Thus, as chaotic images disappear, the streets as the public space of the people will continue to be more regular and useful. REFERENCES
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Edenson, T. (n.d.) National identity, popular culture and everyday lifeFergusson, J. (n.d.) History of Indian and eastern architecture
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Jaria, J. (n.d.) Is there a culture of the Indian street?
Mehrotra, R. (2011). Architecture
in India (pp. 10-115). Mumbai: Pictor Publishing.
Street life: youth, culture and competing uses of public space
Towards an architecture for
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