dissertation on indian temple architecture

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List of architecture dissertation topics

The architecture dissertation takes you on a ride where you are questioning what exists, and you are the one to address and answer what you want to change or architecturally contribute to. While brainstorming the architectural topic, you need to be very composed about your interests and aspirations. In this process, being integral with ongoing living trends and contextual issues will lead you towards making your architecture dissertation relevant and impactful. Here are a few categories to help you choose your design forte and then sink into the hustle and celebrate the phase of your architecture dissertation.

Categories:

• Urban Architecture
• Industrial Architecture
• Public Architecture
• Hospitality Architecture
• Religious Architecture
• Cultural Architecture
• Commercial Architecture
• Healthcare Architecture
• Educational Architecture
• Residential Architecture

As per the categories below is the list of architecture dissertation topics:  

1. Co-living Housing ( Residential Architecture )

In the age where earning a living is of more priority than living in families, co-living spaces are here to stay. Co-living housing schemes, not only encourage sharing space, but also sharing culture, social life, and philosophy even across generations. This design topic has the scope of uplifting the work from home culture and offering affordable ideas which respond to the collective lifestyle.  

2. Multi-functional Urban Squares ( Urban Architecture )

With the increasing population, the world faces land scarcity and a rise in concrete jungles. But some places have been solving this problem by introducing multi-functional urban squares. Thus, while accommodating urban facilities, this concept also offers recreational facilities. The topic allows fulfilling the urban requirement with shades of green in the cityscape.  

3. Mass Rapid Transit System (MRTS) Design (Transportation Architecture)

Urban cities with efficient transit systems develop quickly in terms of technology and economy. Architecture dissertation for mass transit challenges one to dictate movements of city residents through designing it to be less chaotic and more engaging. Along with technological aspects, one can instigate environment-friendly public transport proposals.

4. Waste Management Center ( Industrial Architecture )

An increase in urban population led to an increase in urban waste, which is not treated well in cities. An architecture dissertation in waste management could be a game-changer for rethinking urban environments to be sustainable. It grants exposure to materials that can be recycled or reused and also towards the scale, acoustics, and circulation around the machines installed for waste management.

5. Community Center ( Public Architecture )

Community centers often are the result of the empathetic need in society. Architecture has always amazed society with its contribution to community development. Not only in rural areas but also in the urban vicinity we live requires such centers to address the mental health of urban dwellers. It is a context-driven topic where one can showcase their sensibility towards neglected social issues of any observed region.

6. Redefining Hotels and Resorts (Hospitality Architecture)

Hotel Architecture has been initiated to become the face of the city and reflects nuances of the city culture, history, and style. Hospitality has always been a diverse concept, from greeting to offering meals, and architecture has magnificently contributed to constantly adapting this diversity. This kind of architecture dissertation topic confronts one to be pitch-perfect in the functional planning and circulation of spaces and at the same time create a statement design.

7. Temple Complex of the Future (Religious Architecture)

The temple architecture involves ample customs and traditional beliefs while considering the hierarchy of spaces. Such topics evoke a sense of narration to remodel the temples that will be as captivating in the future as they are today. Hence, to design for the religious activities performed today and fathom the design response of future cohorts is the gap to be bridged.

8. Retracing the Identity of Crematorium (Public Architecture)

The death phenomenon has always been dark and desolate, and crematoriums reflect this with utmost peculiarity. Although, along with time, the idea of death has transformed quite spiritually, and there is a rising need to imprint that intangibility in the tangible space of cremations. This topic challenges to mold human perspectives towards life and death by attempting to retrace them.   

9.  Eco-Museum (Cultural Architecture)

Lately, museums have evolved in varied typologies from general science-art-history museums to an intervention of Virtual Reality in the museums. However, eco-museums encourage observation and learning of the social, cultural, and natural ties of the place and the people and highlight sensitivity towards the welfare of the ecosystem. This typology of architecture dissertation attempts to connect with the visitors through awareness activities expanding the community distantly.

10. Revitalizing Local Markets (Commercial Architecture) 

Markets are a place of constant engagement and community encounters. Analyzing markets post-pandemic, one can sense the need to organize these congestions. Thus, while designing a market, it is essential to adapt to the current needs, achieve a sustainable design, and recreate engagement. 

11. Animal Shelter and Veterinary Care ( Healthcare Architecture )

While we are busy designing for our needs, being thoughtful for the ecosystem is equally crucial. The architecture dissertation dedicated to natural life around us apart from fulfilling the never-ending demands of humans’ could direct towards eco-sensitive design. The animal habitats are not something they can compromise on, and when they need to be treated by veterans, they face difficulties with the environment around them.

12. Urban Campus (Educational Architecture)

Urban campus weaves itself into the urban fabric such that the students coming from distant places feel a part of the city. They aim to offer distinctive curricular experiences through providing spaces to learn, work, play, and integrate themselves into fun learning. This topic liberates you to plan a wide range of functional spaces like R&D labs, libraries, cultural areas, cafes, canteens, etc., and integrate themselves to create a vibrant and energetic environment.

13. Reinventing Villages (Residential Architecture)

Rural development scouts to create affordable and sustainable living conditions for the residents. They lead a simple life with contentment and vulnerability towards nature. In response, recreating vernacular housing and providing them with basic amenities like health and sanitation, educational and communal facilities, electricity, and gas supply with proper maintenance could fulfill Gandhiji’s ideal village initiative. 

14. Disaster Relief Housing (Residential Architecture)

Disaster Relief calls for emergent architecture during natural calamities or even wars or terror attacks. Such a dissertation topic requires crisp research on building materials that can be prefabricated, recyclable, easily available, and assembled at such times. This topic is not limited to modular buildings and can innovate for concentration camps to resolve the issue. 

References: 

Online sources:

• Arkitecture & design.   100+ latest unusual architecture thesis topics list for dissertation research proposal . [online]. Available at: https://www.arkitecture.org/unusual-architecture-thesis-topics-list.html [Accessed 25 February 2022].
• ArchDaily.   Architecture Projects [online]. Available at: https://www.archdaily.com/search/projects?ad_source=jv-header&ad_name=main-menu [Accessed 25 February 2022].

Images/visual mediums:

• BlessedArch. (2018).  68 Thesis topics in 5 minutes . [YouTube video]. Available at:https://www.youtube.com/watch?v=NczdOK7oe98. [Accessed: 25 February 2022].

Trishla Doshi is a philomath designer and an architect in Mumbai. She aspires to foster cultural resurgence among people through reaching out to them sometimes in the form of words and sometimes design. She is in the constant exploration of the space between herself and her illustrative narratives breathing history.

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Thesis Synopsis:CONSERVATION OF THE HISTORIC TEMPLE PRECINCT OF KALIGHAT

Related Papers

Religion and Urbanity ed.

ranjeeta dutta , Supriya Chaudhuri

This book offers fresh theoretical, methodological, and empirical analyses of the relation between religion and the city in the South Asian context. Uniting the historical with the contemporary by looking at the medieval and early modern links between religious faith and urban settlement, the book brings together a series of focused studies of the mixed and multiple practices and spatial negotiations of religion in the South Asian city. It looks at the various ways in which contemporary religious practice affects urban everyday life, commerce, craft, infrastructure, cultural forms, art, music, and architecture. Chapters draw upon original empirical study and research to analyze the foundational, structural, material, and cultural connections between religious practice and urban formations or flows. The book argues that Indian cities are not 'postsecular' in the sense that the term is currently used in the modern West but that there has been, rather, a deep, even foundational link between religion and urbanism, producing different versions of urban modernity. Questions of caste, gender, community, intersectional entanglements, physical proximity, private or public ritual, processions and prayer, economic and political factors, material objects, and changes in the built environment are all taken into consideration, and the book offers an interdisciplinary analysis of different historical periods, different cities, and different types of religious practice. Filling a gap in the literature by discussing a diversity of settings and faiths, the book will be of interest to scholars of South Asian history, sociology, literary analysis, urban studies, and cultural studies.

International Journal of Urban and Regional Research

Alexander Henn

AbstractWayside shrines — representing Hindu and Catholic divinities and saints — show an astonishing dynamic in the cities of Goa and India. Not only do they persist in a milieu of drastic modern change that often seems to be at odds with their traditional locations, aesthetics and purposes, but also some of them surpass temples, churches and mosques in popularity. The popularity of these seemingly marginal religious monuments is a response to three forms of mobility characterizing modern Indian urban environments: cultural mobility — the diversification and fluctuation of religious ideas and practices; social mobility — the diversification and fluctuation of people from different castes, social classes and geographical regions, as well as the change of caste and class status due to socio-economic change; and physical mobility — the movement of and movement around increasingly dense and complex flows of motorized traffic. The shrines modify and transform the centuries-old spatio-religious system of Hindus and Catholics to fit the conditions of late-modern city life. They allow a culturally diversifying, socially changing and geographically fluctuating population to engage with a variety of personalized deities and saints whose charismatic authority is not only quite independent from formalized local social hierarchies, but often also cuts across orthodox divisions between religious traditions.Wayside shrines — representing Hindu and Catholic divinities and saints — show an astonishing dynamic in the cities of Goa and India. Not only do they persist in a milieu of drastic modern change that often seems to be at odds with their traditional locations, aesthetics and purposes, but also some of them surpass temples, churches and mosques in popularity. The popularity of these seemingly marginal religious monuments is a response to three forms of mobility characterizing modern Indian urban environments: cultural mobility — the diversification and fluctuation of religious ideas and practices; social mobility — the diversification and fluctuation of people from different castes, social classes and geographical regions, as well as the change of caste and class status due to socio-economic change; and physical mobility — the movement of and movement around increasingly dense and complex flows of motorized traffic. The shrines modify and transform the centuries-old spatio-religious system of Hindus and Catholics to fit the conditions of late-modern city life. They allow a culturally diversifying, socially changing and geographically fluctuating population to engage with a variety of personalized deities and saints whose charismatic authority is not only quite independent from formalized local social hierarchies, but often also cuts across orthodox divisions between religious traditions.RésuméLes sanctuaires installés le long des voies de circulation — représentations de divinités et saints hindous et catholiques — présentent une dynamique étonnante dans les villes de Goa et d’Inde. D’une part, ils persistent dans un milieu qui connaît une modernisation radicale souvent en contradiction, semble-t-il, avec leur finalité, leur esthétique et leur emplacement traditionnels ; d’autre part, certains dépassent en popularité temples, églises ou mosquées. La fréquentation de ces monuments religieux apparemment marginaux tient à trois formes de mobilité propres aux environnements urbains indiens modernes : la mobilité culturelle (diversification et fluctuation des idées et pratiques religieuses), la mobilité sociale (diversification et fluctuation des individus venus de castes, classes sociales et régions géographiques diverses, et changement de statut de caste et de classe à cause de l’évolution socio-économique), et la mobilité physique (mouvement et circulation autour de flux toujours plus denses et complexes de trafic motorisé). Ces sanctuaires modifient et transforment le système spatio-religieux séculaire des hindous et des catholiques qui doit s’adapter aux conditions de la vie urbaine postmoderne. Ils permettent à une population qui se diversifie au plan culturel, évolue au plan social et fluctue au plan géographique de s’engager à l’égard de divinités ou de saints personnalisés plus variés dont l’autorité charismatique est totalement indépendante des hiérarchies sociales locales formalisées et transcende les divisions orthodoxes entre traditions religieuses.Les sanctuaires installés le long des voies de circulation — représentations de divinités et saints hindous et catholiques — présentent une dynamique étonnante dans les villes de Goa et d’Inde. D’une part, ils persistent dans un milieu qui connaît une modernisation radicale souvent en contradiction, semble-t-il, avec leur finalité, leur esthétique et leur emplacement traditionnels ; d’autre part, certains dépassent en popularité temples, églises ou mosquées. La fréquentation de ces monuments religieux apparemment marginaux tient à trois formes de mobilité propres aux environnements urbains indiens modernes : la mobilité culturelle (diversification et fluctuation des idées et pratiques religieuses), la mobilité sociale (diversification et fluctuation des individus venus de castes, classes sociales et régions géographiques diverses, et changement de statut de caste et de classe à cause de l’évolution socio-économique), et la mobilité physique (mouvement et circulation autour de flux toujours plus denses et complexes de trafic motorisé). Ces sanctuaires modifient et transforment le système spatio-religieux séculaire des hindous et des catholiques qui doit s’adapter aux conditions de la vie urbaine postmoderne. Ils permettent à une population qui se diversifie au plan culturel, évolue au plan social et fluctue au plan géographique de s’engager à l’égard de divinités ou de saints personnalisés plus variés dont l’autorité charismatique est totalement indépendante des hiérarchies sociales locales formalisées et transcende les divisions orthodoxes entre traditions religieuses.

Rana P.B. SINGH

The basic idea of India’s heritage, which has endured since remote antiquity despite subsequent acculturation, is the maintenance of a unified sensibility in the search for wholeness and interrelationships among matter, life, and mind. In this regard a theory of archetypal transformation of the celestial realm (macrocosm), on the earth as the visual and experienced reflection (mesocosm), and down to the individual temple or body symbolism (microcosm), has been developed by Indian seers. In a harmonic balance between nature and humanity a close interconnection between all three realms is maintained. Such thought processes provide the essence of the ethics behind the development and maintenance of India’s heritage, for which the Indian Hindi term dharohara, which is derived from ‘the mother earth’ (dhara), and ‘endeavour of identity through time’ (Ihara), is explained in terms of roots, and ‘our’ ‘deep’ glories of the past, a concept of heritage which is a way of viewing the past and its association with places (Ashworth, 1996: 1). Thus ancient sites, monuments and antiquities are, symbolically, the places of learning, and ‘repositories of knowledge about former understanding of our planet and our relationship with it’ (Devereux, 1990: 54). In a broad sense such heritage refers to the places where the spirit of [End of p. 101] nature and culture meet, and are additionally symbolised and maintained by people’s attachment to rituals performed there. In this way territory is conceived as a temple and the whole landscape converges into the sacred landscape, a process which may also be explained through landscape geometry. In the past these places attracted people aiming to share and experience the power possessed therein, resulting in the growth of settlement and the development of cities whose economic and administrative functions encompassed the promotion of heritage and its maintenance, articulated through the rite of pilgrimage.

Spirited Topographies Roundtable, Journal of the American Academy of Religion, 86, 2: 473–496

Smriti Srinivas

Kapila D. Silva, (ed.) 2019, The Routledge Handbook on Historic Urban Landscapes of the Asia-Pacific. London & New York: Routledge.

In this chapter, we explore the relationship between intangible cultural heritage and historic urban landscapes, using the ideas of heritage in the context of India. The basic concept of heritage in Indian context is referred as dharohara that projects and maintains roots and identities of cultural landscapes. This is further explained as ethical code of life. Taking in view UNESCO’s guidelines on the Intangible Cultural Heritage (ICH), the Indian concept of ICH is defined in terms of continuity of tradition, inclusiveness in making people’s social identity, cultural representation, and fellowship of community. Among 470 such ICH as defined by UNESCO, 13 exist in India; two of these - Rāmalīlā and Kuṁbha Melā - are associated with historic-holy cities of India and serves as nexus of the culture and urban space. The performances, activities and ongoing development strategies in these cities are befitting into the UN’s Sustainable Development Goals (SDG) - the 2030 Agenda/Target 11.4 that emphasises preservation, protection and conservation of national and cultural heritage, taking in view the local conditions, policies and orientation. We specifically focus on the case studies of two historic-holy cities, Varanasi and Ayodhya, illustrated with Rāmalīlās and pilgrimage circuits and associated rituals, to justify the validity of ICH as resource for development of historical urban landscapes and shaping of sustainable heritage city system. Under the mission of two ‘heritage-development’ programmes of HRIDAY and PRASAD, the government of India has already been operating such measures in historic-heritage cities, with strong vision that such heritage-inclusive development would serve as catalyst for the fulfilment of the SDGs and national strategies of development of historic urban landscape in the purview of making them vibrant and liveable centres of global harmony, spiritual awakening, peace and deeper understanding.

New Architecture and Urbanism: Development of Indian Traditions, by Deependra Prashad (Author, Editor) , Saswati Chetia (Author, Editor)

Mustansir Dalvi , Smita Dalvi

"through a culture of the common folk, despite diverse beliefs and practices. Towns here did not form seats of power, but derived sustenance from trade. Through patronage from influential families, religious architecture was built all along the coast. The Konkan’s sacred architecture is not monumental or iconic, but contemplative, urbane and self-similar. Temples, mosques, derasars, agiarys or synagogues all fit snugly within an urban exterior. These places are functional objects for reverence, not image-builders for any community. This sameness represents the cosmopolitanism seen in Konkan society over centuries, consolidated by an inter-changeability of surnames, clothes, food habits, rituals and the Marathi language, whether by Brahmins, Kolis, Bohras, Parsees, Jains or Jews. The authors have identified such non-monumental places of worship as valuable local heritage in a project done for the MMRDA’s (Mumbai Metropolitan Region Development Authority) Heritage Conservation Committee. New developments like the new town of Navi Mumbai have brought an influx of wealth that finds expression in a desire for the monumental. Sacred sites are now ‘ground zero’, for the ‘taamir’ of mosques and the ‘jirnoddhar’ of temples has led to the dismantling of several domestic scaled buildings, replaced by monumental shikharas, minarets or domes, all built in reinforced concrete, expressing a larger-than-life semantic. It is ironical that this change emanates from the community itself. The change is not self-reflexive, but mainly aspirational. Different communities that, until today, existed in urban cohesiveness, now seek an individual religious identity. Dismantling the self-similar signals a decosmopolitanization, with the creation of a new urban image- of skylines identifying religious landmarks different from one another. The authors have mapped out causes for this transformation and proposed ways of maintaining continuity of this unique cosmopolitan tradition." PRASHAD, D. (2006). New architecture and urbanism: development of Indian traditions. New Delhi, INTBAU India.

Religious heritage as a religious properties and sacred places can be an integral part of larger ensembles, such as historic cities, cultural landscapes and natural sites. Religion had played a role for controlling power in Indian monarchy in the ancient past, and in contemporary India too it played a role in the formation of religious nationalism and corporate identity of religious heritage, through commonly using processions, pilgrimage, religious assemblies, religious fairs (melā), and visit to sacred places. Situated on the right bank of Ghaghara River (Sarayu), Ayodhya is primarily an ancient tirtha (riverfront sacredscapes) and salvific city that has settlement continuity since at least ca 800BCE. Ayodhya is the sacred place not only for Hindus, but also to other religions of India, like the Jainism, Buddhism, Sikhs, and Islam (Muslims). In Hindu mythologies it is described as the birthplace of Lord Rama, a major deity of Vaishnavite group. Ayodhya records a number of rituals, festivities, pilgrimages journeys and important ancient temples, river ghats (stairways and bathing places), holy tanks, holy wells, and holy ponds and their aesthetic qualities and heritage values; those are the representative grandeur of art and tangible and intangible heritage values of the city. Presently around 1.9 million pilgrims pay visit to Ayodhya every year on various religious occasions. Now, most of the religious heritage sites and monuments are dilapidating and are in abandoning condition in lack of rational and viable conservation and preservation strategy, good administration management, and lack of people awareness and their involvement. The present paper deals the historical and cultural development of the heritage-sacred city of Ayodhya and examines the strategies in process for the future development, taking into consideration the National programmes of HRIDAY and PRASAD, and development of pilgrimage sites. Keywords: Religious heritage, cultural landscapes, riverfront sacredscape, pilgrimage.

Kapila D. Silva, (ed.) The Routledge Handbook on Historic Urban Landscapes of the Asia-Pacific. London & New York: Routledge. Hbk ISBN: 9781138598256.

In this chapter, we explore the relationship between intangible cultural heritage and historic urban landscapes, using the ideas of heritage in the context of India. The basic concept of heritage in Indian context is referred as dharohara that projects and maintains roots and identities of cultural landscapes. This is further explained as ethical code of life. Taking in view UNESCO’s guidelines on the Intangible Cultural Heritage (ICH), the Indian concept of ICH is defined in terms of continuity of tradition, inclusiveness in making people’s social identity, cultural representation, and fellowship of community. Among 470 such ICH as defined by UNESCO, 13 exist in India; two of these – Rāmalīlā and Kuṁbha Melā – are associated with historic-holy cities of India and serves as nexus of the culture and urban space. The performances, activities and ongoing development strategies in these cities are befitting into the UN’s Sustainable Development Goals (SDG) – the 2030 Agenda/Target 11.4 that emphasizes preservation, protection and conservation of national and cultural heritage, taking in view the local conditions, policies and orientation. We specifically focus on the case studies of two historic-holy cities, Varanasi and Ayodhya (Fig. 16.1), illustrated with Rāmalīlās and pilgrimage circuits and associated rituals, to justify the validity of ICH as resource for development of historical urban landscapes and shaping of sustainable heritage city system. Under the mission of two ‘heritage-development’ programmes of HRIDAY and PRASAD, the government of India has already been operating such measures in historic-heritage cities, with strong vision that such heritage-inclusive development would serve as catalyst for the fulfilment of the SDGs and national strategies of development of historic urban landscape in the purview of making them vibrant and liveable centres of global harmony, spiritual awakening, peace and deeper understanding.

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Ephim Shluger

Saintly Spheres and Islamic Landscapes

Alexandre Papas

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