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Thesis Report1

This document provides an overview for a proposed shelter home project in Vrindavan, India. It includes sections on the introduction and need, aims and objectives, site details and analysis. The scope will focus on providing rehabilitation and housing for vulnerable women. It outlines administrative, vocational, medical, recreational and residential blocks. Case studies of existing similar projects in Vrindavan are also proposed for analysis to inform the conceptual design. The overall goal is to empower and support marginalized women through services, skills training, and a safe community.

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Mohamed Owais
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© © All Rights Reserved
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Download as PDF, TXT or read online on Scribd
112 views

Thesis Report1

This document provides an overview for a proposed shelter home project in Vrindavan, India. It includes sections on the introduction and need, aims and objectives, site details and analysis. The scope will focus on providing rehabilitation and housing for vulnerable women. It outlines administrative, vocational, medical, recreational and residential blocks. Case studies of existing similar projects in Vrindavan are also proposed for analysis to inform the conceptual design. The overall goal is to empower and support marginalized women through services, skills training, and a safe community.

Uploaded by

Mohamed Owais
Copyright
© © All Rights Reserved
Available Formats
Download as PDF, TXT or read online on Scribd
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CONTENT

• INTRODUCTION
• HISTORY & BACKGROUND OF THE TOPIC
• NEED OF THE TOPIC
• AIMS AND OBJECTIVES
• SCOPE AND LIMITATIONS
• REQUIREMENTS
• SITE DETAILS
• SITE ANALYSIS AND CLIMATE STUDY
• CASE STUDY 1-MAHILA ASHRAY SADAN
• CASE STUDY 2-MAITREE GHAR VIDHWA ASHRAM
• LITERATURE STUDY 1- WOMEN’S OPPORTUNITY CENTER, RWANDA,
SOUTH AFRICA
• LITERATURE STUDY 2- KWIECO SHELTER HOUSE, TANZANIA, AFRICA.
• COMPARATIVE STUDY ANALYSIS
• CONCEPTUAL WORK
• COMPARATIVE AREA ANALYSIS
• DESIGN WORK
• ELECTIVES
• VIEWS
INTRODUCTION

“AFTER THE DEATH OF MY HUSBAND, MY CHILDREN


FORCED ME TO LE AV E THE HOUSE. I WAS THROWN
OUT WITH NO CLOTHES TO E V E N COVER MY BODY.
PEOPLE TOLD ME TO GO TO VRINDAVAN AS NOW ONLY
LORD KRISHNA CAN SAVE ME FROM THE WORLD.
HERE, I WAIT FOR DEATH EVERY DAY SO THAT I GET
SOME RELIEF.”
This is the common story of widows found on the streets of
Vrindavan. Widow, as ostracised section of society, faces a lot of
hardships after the death of her husband. Widows, old or young,
share a common loss of respect and dignity from the family and
society. The project intends to make them independent and self
sufficient to live a fruitful life ahead and thus, granting them a state
of moksha that releases them from the harsh reality cages of being
widows.
The cities of Vrindavan and Varanasi – referred to as the
“widow cities” of India – welcome thousands of widows every year;
those who have no other place left to go. These cities are home to a
large number of dingy, suffocated, guest houses and “ashrams”
where impoverished and abandoned widows spend the remainder
of their lives.
HISTORY AND
BACKGROUND
In ancient India (or Vedic period), women had high esteem in the society.
They availed the right to education, and liberty in the right of choice of
the spouses (Swyamvar). In respect of widowhood too, the norms were
flexible enough. A widow had several options like Sahamaranathat is,
voluntarily joining the dead husband on his funeral pyre. There was also
the process of Niyog: a procedure through which a widow could conceive
another man’s child if she desired to do so and thereafter spend the rest
of her life nurturing the child, alternatively she could also opt for
Brahmacharya that is rigid celibacy where she ceases perform any sexual
activity. She also had the option of finding another spouse of her choice.

But during the later Vedic age and the early medieval era, the sublime
status of women went on a downslide. In the opinion of 2000 year old
text by Manu, the Hindu primogenitor of mankind: “A righteous wife is
one who after the death of her husband constantly remains chaste and
reaches heaven though she has no son. ”Traditions like ‘widow-burning’
or Sati framed the patterns of social behavior of Hindu society for
widows. The conduct towards them turned to be extremely unjust and
sadistic. Conventionally, the widow was held responsible for her husband’s
death. Even the shadow of a widow was believed to inflict depredation
and brought ill luck. It was also believed that once her husband died, the
wife should pronounce all comforts of home. She should wear a plain
white sari as a sign of lamentation. The appearance of widows at rituals,
ceremonies and celebrations was considered unpropitious. Those coming
from orthodox families, in some cases, even shove the woman’s head after
the death of husband. This was particularly done to make the widow
sexually unattractive, so that no man is attracted to her or she never gets
married.
NEED OF THE TOPIC

The concerns of widows cannot be dissociated from those of other


single women, or indeed from those of women in general. Widows do
experience special difficulties and deprivations, connected, inter alia,
with the restrictions that are imposed on their lifestyle and the
persistence of negative social attitudes towards them. In the context of
social science research, it is right to give attention to widowhood as a
particular cause of deprivation. And, in the context of social action, it is
right to organise and support widows in their specific demands (e g,
relating to pensions, property rights and other entitlements)
AIMS AND OBJECTIVES

AIM
The proposal is called for a safe house and shelter for women in difficult
circumstances, designed to provide a flexible and innovative approach to
cater to the needs of various women in distress. Shelter and protection
will be provided, in addition to access to services including counsellors,
medical doctors, legal advice and protection. The safe house seeks to
address the specific vulnerability of each group of women in difficult
circumstances through integrated approaches.

OBJECTIVES
(i)To provide primary need of shelter, food, clothing and care to the
marginalized women/girls living in difficult circumstances who are
without any social and economic support.
(ii)To rehabilitate them socially and economically through education,
awareness, skill up graduation and personality development through
behavioral training etc.
(iii)To arrange for specific clinical, legal and other support for
women/girls in need of those intervention by linking and networking with
other organizations in both Govt. and Non-Govt. sector on case to case
basis.
SCOPE AND
LIMITATIONS
SCOPE
The project would focus on mostly the vulnerable part of the society, and
the project would cater rehabilitation center and proper housing area, for
short stay and long stay victims.
REQUIREMENTS

1) ADMINISTRATION BLOCK-
Offices, reception, conference hall, discussion room
2)VOCATIONAL BLOCK-
General teaching classrooms, quiet room, for 1:1 support, music dance
studios, seminar hall, language room, therapy room, occupational therapy,
common room, exhibition hall, different skills workshop/unit, staff
rooms
3)MEDICAL CENTER-
Waiting hall, OPD, speech therapy, physiotherapy, hydrotherapy, sensory
room, wars, pharmacy, research and development lab, relaxing space
4)RECREATIONAL BLOCK-
Yoga, performing arts, gymnasium, indoor sports hall, amphitheatre,
sandpit area, office
5)RESIDENTIAL BLOCK-
Dormitories, doublet rooms, common area, kitchen, mess hall, staff
quarters.
SITE DETAILS

SITE AREA- 5.5ACRES


SITE LOCATION- IT IS LOCATED BEHIND OMAXE
ETERNITY CASTLE ON THE CHHATIKARA- VRINDAVAN
ROAD.
SITE CONNECTIVITY
SITE CONNECTIVITY-
ADJACENT TO PARIKRAMA MARG
NEAREST HOSPITAL- PARAS MANI HOSPITAL
DELHI INTERNATIONAL AIRPORT IS THE NEAREST
AIRPORT 162KM AWAY.
NEAREST RAILWAY STATION IS IN MATHURA, 16.2 KM
AWAY.
THE INTER CITY AND INTER STATE BUS TERMINAL OF
VRINDAVAN IS 17.5KM VIA NH19 AND NH44.
NEARBY LANDMARK-
SRI KUNJ BIHARI SEWA DHAM
VRINDAVAN TIWARI TEMPLE
MRC AYURVEDA HOSPITAL
OMAXE ETERNITY CASTLE

OMAXE ETERNITY CASTLE MRC AYURVEDA HOSPITAL

VRINDAVAN BIHARI TEMPLE SRI KUNJ BIHARI SEWA DHAM


PROPOSED CASE STUDIES

1.MAITRI GHAR VIDWAASHRAM, VRINDAVAN, U.P.


2.MAHILA ASHRAY SADAN, SWADHAR YOJNA, VRINDAVAN,
U.P.
3. VIDHWA SAHAY ASHRAM, VRINDAVAN, U.P.

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