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Architecture as Transition: Creating Sacred Space
A thesis submitted to the
Division of Research and Advanced Studiesof the University of Cincinnati
in partial fulfillment of therequirements for the degree of
MASTER OF ARCHITECTURE
in the School of Architecture and Interior Designof the College of Design, Architecture, Art, and Planning
2004by
Michelle Lee McGahanB.S. Arch., University of Cincinnati, 2002
Committee Chair:
David SaileNnamdi EllehAnne Lund
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Abstract
Spirituality and sanctity are some of the most important qualities that can be
expressed through architecture. These qualities and the spaces that express them also
play a fundamental role in our existence. They are experienced across many lands and
cultures and with many beliefs and practices. My argument maintains that these
powerful experiences should not be limited to only a certain group of users, but rather
should be open for all to experience. This type of architectural expression need not be
limited to merely religious uses or members of a particular religious group but should
extend beyond the limitations and rules of religion and embrace multitudes of people,
beliefs, uses and qualities. This thesis explores the idea of sacred space and what it
means in an urban context. It also questions how to create physical space that can be
the gateway or transition to spiritual communication with another realm of being, that
can allow healing and learning to take place, and that can provide an escape or retreat
from the ordinary. The thesis project is an architectural exploration of designing
spaces that search for these qualities of the sacred.
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AcknowledgementsTo all my family and friends who have guided and supported me through the
past six years of challenges, successes, and this ultimate fulfillment of my life long
dream.
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Table of ContentsPage
Abstract --
Acknowledgements --
Table of Contents --
Image List 01
Image Sources 03
Introduction 05
Foundation 08
Retreat in the City 11
Central Questions 13
Spiritual Aspects of Space 16
Connections 21
History and Precedents 23
Current Examples 26
Program
Goals and Objectives 30
Inventory 33
Site
Introduction 41
History 43
Population 46
Climate and Weather 48
Site Analysis
Description 49
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Transportation 51
Additional Site Features 52
Site Plans 53
Bibliography 55
Endnotes 59
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McGahan 1
Image List
Description Page1) Reorganized Church of Jesus Christ of Latter
Day Saints Temple in Independence, Missouri 06
2) Terrorist Attacks on World Trade Center 08
3) Man in Mosque 09
4) Riots of April 2001 11
5) World Peace Bell 12
6) Taj Mahal in Agra, India 13
7) Woman stressed out at work 14
8) Chapel of Thanksgiving in Dallas, Texasby Philip Johnson 16
9) La Sagrada Familia in Barcelona, Spain byAntonio Gaudi 17
10) The Pantheon in Rome, Italy 18
11) Red Mill Chapel in Waupaca, Wisconsin 19
12) US Air Force Academy Chapel in Colorado Springs,Colorado by SOM 20
13) Stonehenge 21
14) The Pyramids at Gizeh 22
15) St. Ignatius of Loyola 23
16) Buddhist woman meditating under Bodhi tree 24
17) East Mountain Retreat Center 27
18) Grailville 28
19) The Buddhist Society for Compassionate Wisdomcourtyard 29
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20) Massage Therapy 30
21) A woman meditating 31
22) Chapel of St. Ignatius in Seattle, Washington bySteven Holl Architects 38
23) Hand on Water Wall 39
24) International Friendship Park 42
25) Roebling Suspension Bridge 44
26) Union Terminal 45
27) My Site 49
28) Buildings along 4th
Street across from site 50
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McGahan 3
Image Sources
1) Crosbie, Michael J. Architecture for the Gods. New York: Watson-Guptill,
2000 (66).
2) http://www.poyi.org/59/07/0707.html
3) Smith, Huston. The Illustrated Worlds Religions: A Guide to Our Wisdom
Traditions. New York: Harper Collins, 1994 (162).
4) http://www.enquirer.com/unrest/unrestphotos.html
5) http://www.cincinnati.com/local/newport/E60html_07292003__GNNBD
peacebell.ART_Other.html
6) Mann, A.T. Sacred Architecture. Rockport: Element Inc., 1993 (125).
7) http://www.ukstockimages.com/preview/searchpreview.php?operation=
preview&imageid=100GL0070
8) Heathcote, Edwin and Iona Spens. Church Builders. West Sussex: Academy
Editions, 1997 (119).
9) By author
10) By author
11) Chester, Laura. Holy Personal: Looking for Small Private Places of Worship.
Bloomington: Indiana University Press, 2000 (42).
12) Dupre, Judith. Churches. New York: Harper Collins, 2001 (133).
13) Devereux, Paul. The Sacred Place: The Ancient Origin of Holy and Mystical
Sites. London: Cassell & Co., 2000 (12).
14) Mann, A.T. Sacred Architecture. Rockport: Element Inc., 1993 (116).
15) http://www.sspx.org/miscellaneous/history_of_the_ignatian_reteat.htm
16) Smith, Huston. The Illustrated Worlds Religions: A Guide to Our Wisdom
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McGahan 4
Traditions. New York: Harper Collins, 1994 (69).
17) http://www.eastretreat.org/
18) http://www.grailville.org/
19) http://users.rcn.com/chicagobuddha/chicagobuddha/ctour3garden.html
20) http://www.innerpeaceholistic.com/
21) http://www.innerpeaceholistic.com/
22) Crosbie, Michael J. Architecture for the Gods. New York: Watson-Guptill,
2000 (166).
23) http://www.archetects.net/Bristol/pages/hand-1_tif_jpg.htm
24) By author
25) http://www.structurae.net/en/photos/img6512.php
26) http://www.daap.uc.edu/library/archcinci/9unionterminal.html
27) By author
28) By author
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McGahan 5
IntroductionImagine a bustling city in midday just as most employees begin their lunch
break. Hear the sounds of the cars rushing past, the horns beeping, the doors
slamming. Voices can barely be heard over the noises of the city as people rush to get
to their lunch destination, hoping not to have to wait too long in line. Everything is
moving, pedestrians are crossing, cars are turning, buses are leaving; nothing is still.
Nerves are on edge, pressures push stresses to the limit; a profane world surrounds you.
It is a chaotic environment that doesnt end at the door to the office or workplace; you
seek to escape it once in a while, but how and where?
Now, imagine a peaceful and serene space amidst all this chaos of the city. Hear
the silence of your meditation; hear the thoughts inside your mind. Talk with others
without having to yell above the city noises, take your time and relax. Sit still or slowly
walk about, meanwhile the rest of the world goes on as always but your world changes.
Your world becomes quiet and serene, you are able to temporarily leave behind the city
and enter into a new realm-a spiritual realm. It is here that you can connect with a
side of yourself that the city does not allow. It is here that you can communicate with
yourself, with a divine being, with others. Here you can learn about new things, meet
new people, and explore new aspects of yourself. In this place you can unite your
mind, body and spirit into a renewed and healed state. What and where is this place?
It is a spiritual retreat center and it is located in the heart of downtown Cincinnati-a
sacred space surrounded by the profane city.
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Religion and spirituality are important elements of peoples lives throughout theworld. Despite a multitude of religions and belief systems, which have their own
cultural and regional qualities, spirituality plays a fundamental role in our lives. Many
would argue that this other worldly connection between the human and the divine is
among the most powerful communications possible. It is this connection that fascinates
me and is where I find that architecture, in the form of sacred space, plays a vital role
in the realm of our religious and spiritual worlds.
Each person experiences space differently, dependent upon factors such as,
feelings, memories, backgrounds, and values. However, for a person of faith, no matter
what that faith may be or what religion they may be a part of (if any), sacred space
serves a profound set of functions in their lives. These functions include providing a
location within which people can escape the ordinary in order to communicate and
connect with the divine, their spiritual selves, and/or with others. Other functions
could be to provide a place for healing, and space to learn new things about the divine,
themselves, and/or others.
Elements in nature, such as mountain
peaks, bodies of water, or dark caves can be the
locations of the sacred. Shrines, temples,
synagogues, churches, mosques, and other built
structures may be sacred to specific communities.
Each individual may regard certain personal
spaces, such as a particular room in their home or
a park in their town, as sacred. Perhaps a special
event occurred in that place, or it brings back a
memory of a special person or time.
1) Reorganized Church of JesusChrist of Latter Day SaintsTemple in Independence,Missouri
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McGahan 7
Despite these many differences, there exists an underlying ability of each of
these spaces to serve as a transition and gateway between the human realm and the
divine realm. Sacred space serves as a sort of pathway from one to the other allowing
this spiritual connection to take place. The sacred space is a break or transition
between the profane world of the non-sacred and the world of the divine. It provides a
space for the physical, human, and the spiritual to connect. Sacred space creates an
environment where one can escape the ordinary world and enter into spiritual
consciousness.
I propose that architecture uses these qualities and elements as the fuel for
transporting a person of faith from the human realm to the divine realm and allows
them to make a connection between the two. The Portuguese Architect Alvaro Siza
said, in Kenneth Framptons Studies of a Tectonic Culture, architects dont invent
anything, they transform reality, which pinpoints my desire to explore how the
architecture of a sacred space transforms those who experience it into another reality, a
spiritual reality.1
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FoundationFollowing the horrific terrorist attacks of September 11th, 2001, I began to think
more and more about religion and spirituality and how these elements in our lives can
have such a deep and profound impact on such a great
number of people regardless of where we live, what
religion (if any) we belong to, or what we believe.
Through this contemplation I realized just how little I
knew about religions other than my own. In an effort to
open my mind and to learn more about my own
spirituality, I started to take classes about various world
religions and religious thought. After many of these classes, my increasing interest in
this subject, and the importance spirituality plays in my own life, I decided that I
wanted my thesis topic to pertain to this subject in some way.
In addition to realizing my own lack of knowledge, I also realized many other
people share my concern and know little or nothing about religious beliefs beyond their
own. It seemed that the whole nation was asking questions with little or no idea of
where to get answers. Americans were suddenly afraid of Muslims, yet they didnt
know why or if they should be. Their ignorance of that which was different from their
own lives was a part of what kept the fear in their minds and hearts.
Years after the attacks, in a world that seems so advanced in every way, we still
shun what we do not know and what is different. We allow these differences to
separate and weaken us, instead of uniting us and making us a stronger whole. We go
to our sacred places to learn about our own religions and spirituality, but rarely do we
learn about others. We see people from other cultures and backgrounds around us, but
2) Terrorist Attacks onWorld Trade Center
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do not interact with them. We know that other beliefs exist, but do not have or take the
opportunity to come into contact with them.
I began to ask myself, where could someone go to learn about other belief
systems if they didnt have access to college courses like I did? Is there a place that
exists where I could meet someone of another faith and discuss our differences and
similarities? Could a meeting like this deepen my own spirituality, and bring me to a
closer connection with my own Deity, by learning more about others?
I began to dig deeper into why I felt that sacred spaces are so affecting and
powerful to me as an individual and to other persons. After more reading and research
I realized that the idea of sacred space allowing a person
to transcend the human realm and allowing
communication with the divine was one major reason
why these spaces are so powerful. Within the everyday
world, there exist these sacred spaces where one can
escape the chaos of the ordinary and enter into the
extraordinary. Dr. Belden Lane, a professor of theology,
said, The sacred place becomes the point at which the
wondrous power of the divine could be seen breaking
into the worlds alleged ordinariness.2 A person can use
this sacred space as a gateway or pathway along their spiritual journey to reach and
encounter the divine that they are seeking.
Finally, I came to the conclusion that I wanted to create a sacred space that
would provide a setting for all of these activities (and more) to occur. Not only a sacred
space that allows for an individual or group to connect with the divine, but also for
individuals and groups to connect with each other and discuss their spiritual lives. As a
3) Man in Mosque
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result, they could learn more not only about other people and faiths that differ from
their own, but they could also learn more about themselves.
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4) Riots of April 2001
Retreat in the CityOver a million Americans spend time at some sort of retreat center each year.3
Americans, including those in the Cincinnati area, are stressed out. There is an ongoing
war in Iraq, terrorism alerts continue to occur, the economy is anything but stable, jobs
are few and far between and those who have one are in fear of losing it.4 In an article
called Take a break to combat work stress by Bob Nelson in the Business Courier, a
survey done by ComPysch5 showed that Cincinnati employees are suffering from high
levels of stress. In the survey, 48% of employees reported high levels of stress coupled
with extreme fatigue and a sense of feeling out of control.6 In the same survey, 38% of
employees reported constant but manageable stress levels.7 Clearly this shows a
strong need for local employees to find ways to de-stress and get control of their lives,
feelings and thoughts.
Stress is not the only thing that plagues
local residents of this area. Race relations have
been on shaky ground for years, the largest
example being the riots the city experienced in
April of 2001. These erupted after years of
pent up frustrations over these issues in the
city.
Also, since the horrible terrorist attacks on our nation on September 11th of
2001, religious and cultural differences have been an issue among all of us, including
the diversity of residents in Cincinnati.
All of these issues contribute to the need for the people of the Cincinnati area to
have a place to retreat to find themselves and to meet others (like a spiritual retreat
center). Placing such a program within the city allows for easy access by some 80,000
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employees that work in the downtown area8. It would also be accessible to those
outside the downtown area including the diversity of people at the University of
Cincinnati, residents in Kentucky from Covington and Newport, and people from both
the west and east sides of the city.
There is also an abundance of new additions to the city in recent years that seem
to be supportive of my ideas and wishes to create sacred space, to unite a diversity of
people, and to generate a sense of peace. Such similar additions to the city include the
World Peace Bell which resides in Newport, Kentucky just across
the river, the International Friendship Park that runs along the
Ohio River on the east side of downtown, and the Underground
Railroad Freedom Center which is still in progress on the
riverfront. Also the already existing spaces, like the number of
parks in the downtown area and religious institutions that are
spread throughout the city, serve a variety of spiritual and cultural needs.
Of course, there are probably many cities that have similar issues and that are
feeling the effects of these national issues as well. However, I chose Cincinnati not only
for these reasons, but also because I have lived in a suburb of the city my entire life and
know this city better than any other.
5) World Peace Bell
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Central QuestionsWhen speaking of bringing people of multiple faiths, spiritual beliefs and
religions together for retreat, worship, prayer, and interaction, an obvious challenge
arises. Certain things that are meaningful in one faith may be regarded as insulting or
degrading to another. Rituals and practices vary greatly from one religion to the next.
Cultural and regional variations in one major religion also may create significant
differences. When there are so many differences,
how can a space accommodate more than one idea
of spirituality?
The question becomes, then, how do you
make an architecturally stimulating sacred space
and speak to many different communities of beliefs
at the same time? First of all, I need to determine
what elements of a sacred space for one religion
differ from another. I must figure out how
architecture plays a role in the differences and
how much of it has to do with the rituals and
practices that occur within it. Determining what
(if any) fundamental elements occur repeatedly
will help me to explore what kind of space I need to design in order to meet the needs
of so many different people.
The next crucial question that I must answer is what exactly is a sacred space?
In terms of religion, this is a complex question when you consider that each major
group has their own elements and details, which they believe contribute to the sanctity
of their worship space. However, I believe that all these sacred spaces, regardless of
6) Taj Mahal in Agra, India
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religious denomination, have some common, intrinsic qualities, which allow for the
connection between the worshipper and the divine.
How or what about the sacred space allows for this communication to occur? I
plan to explore this question thoroughly in my design in order to understand what it is
about these spaces that provides for this unique and important event to take place.
What makes a designated sacred space any different or better than a room in
ones house or ones office at work? A sacred space allows a person to completely
escape the chaos of the profane world, the everyday world that surrounds them at all
other times. A sacred space provides a sanctuary for their prayers and thoughts as well
as a physical sanctuary for their bodies during this worship.
How does the sacred space do this? I have explored this historically,
theoretically and physically by looking at various texts and designed and built works.
(This exploration can be found in the sections titled History and Precedents and
Current Examples.)
Why is it important to have sacred spaces? (I think that the answers to this
question are endless, although I have come
up with a few that I feel are important). It is
known that stress levels among Americans
are high and that many other health ailments
are linked to this stress factor in our lives.
Our lives are continually getting more
complex and more stressful each day. So,
the need for a place of refuge and escape from this profane and stressful world are ever
increasing. Not everyone seeks out a spiritual means for stress relief, but for those that
do, it is our duty as architects to understand how and why these spaces are important
and how design can meet the needs of those who seek relief in this way. And for those
7) Woman stressed out at work
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who do come to sacred spaces for this escape or for the guidance or prayer, having a
space that allows for this divine communication is an essential part of their lives.
However, sacred spaces do not always have to include elements of religion or
prayer. An escape from the profane world can be sought in many other ways that
could still be considered spiritual and sacred. Meditation, for example, is a
commonly used medium for transporting mind, body and spirit into a new realm.
Designing a space that evokes an atmosphere of peace and serenity where a person
could simply sit and read and relax could be enough of an escape for some. Connecting
with nature, the outdoors and sunlight or warm breezes could provide an escape from
the ordinary for others.
Spaces that provide healing to the mind, body and spirit could also be
considered sacred spaces. Massage therapy or spa treatments could begin with a
healing of the body and then gradually resonate throughout ones mind and spirit.
Meeting new people, learning new things, having a space and time to think and relax,
all these things can contribute to the deepening of ones spirituality.
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design. I must design spaces where not only communication and movement occur
physically, but also where these occur spiritually. The space is used as a sort of vehicle
for this transcendence beyond our physical environment toward the sacred center
and the center of ones own being.16
This idea of transition is important not
only within the sacred space and the human and
divine realms but also between the overall sacred
and profane regions. Eliade states that a
transition must occur between these regions both
to make the person aware of the upcoming
change in spatial meaning and to prepare them
mentally and spiritually prior to entering the
sacred place.17
Eliade also talks about the ideas of the
axis-mundi, the cosmic pillar, and the
cosmic mountain.18 All of these represent this vertical connection among the three
worlds in the cosmos: Underworld, Earth, and Sky.19
They are seen as sacred axes that unite the worlds
and that allow passage among them.20 Sacred
spaces, then, can be considered axis-mundi
because they provide this passage among worlds.
Verticality, of course, can be linked symbolically
with many other spiritual meanings. Deities, the
infinite, the eternal, are all associated with vertical
images. Heaven in Judeo-Christian beliefs is associated with the vertical, upwardly
9) La Sagrada Familia inBarcelona, Spain by
Antonio Gaudi
Diagram 1
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McGahan 18
regions. Ascending to a higher place in most contexts can be associated with positive
change and advancement. In Eliades Patterns in Comparative Religion, he states that
generally, every ascent is an escape from the profane and human status to a more
sacred level.21 As a result, this element will likely play a role in my design as well. For
example, a break will sometimes occur in the roof of a sacred place to symbolize an
intersection of two worlds and to show this vertical axis, such as the oculus in the
Pantheon in Rome, Italy.22
He also discusses other modes
of passage such as movement from
darkness to light, human to beyond
human, life to death, death to re-
birth/new life, etc.23 Sacredness is
revealed through many manifestations,
one of which is nature, and another, the
Earth.24 Nature, a part of the Earth
world, is then considered sacred and like sacred space, it exists both on Earth and at the
same time it also transcends Earth and the human realm.25 Eliade also describes the
many elements of nature such as the sky, sun, moon, water, stones, and plants, which
all have various sacred connections and meanings.26 For example, he suggests that
water (which plays a role in my program and design) symbolizes the whole of
potentiality, is the source of all possible existence, the essence of plant life, the elixir of
immortality, ensures long life and creative energy and is the principle of all healing.27
In Landscapes of the Soul: A Spirituality of Place, Robert M. Hamma talks about
spirituality and how that connects with your physical surroundings. Spirituality is
defined as an awareness of our relationship to our deity(s), ourselves, and of others
around us.28 He says all three of these elements must be present to create our
10) The Pantheon in Rome, Italy
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spirituality.29 I think this is very important as far as the spaces and those who will
experience the spaces are concerned in my design. A combination of both individual
and group spaces will allow all aspects of the spiritual self to be accessed.
Hamma describes places as being mediators between the divine and the
human.30 The space is the physical mediator that separates you and the divine but yet
also connects you to the divine at the same time.31 Since you cannot experience the
divine in the flesh, you must do so in what he calls mediated experiences which
require this space or mediator that helps you
encounter these experiences.32
A sacred place, according to Hamma, is one
where we are brought to the edge of our lives, a
place that brings us into contact with transcendent
values, with powers beyond our control.33 It is a
place where the intangible becomes tangible. He
gives an example from Celtic traditions where they
call their sacred places thin places.34 It is in
these thin places where the distance between the
divine and the human is narrowed.35 This
example gives a strong analogy to what I think every sacred space does, and that is to
bring a person closer to the divine. These spaces are not literally thin but rather they
provide a space where the barrier between the human and divine is lessened.
Another important point brought up by Hamma to consider in my design is the
change from day to night and how very different the same space can be during these
times.36
Finally, one of the most important results that could come out of the spaces that
I design are summed up in a powerful quote that Hamma uses from the Bible. The
11) Red Mill Chapel in Waupaca,Wisconsin
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words were said by St. Paul in 2 Cor 3:18, we, with our unveiled faces, reflecting like
mirrors the glory of the Lord, all grow brighter and brighter as we are turned in the
image that we reflect.37 In other words, we go to our sacred
places and communicate with our deity, and then we take with
us what we have experienced and learned there, and share it
with others that we meet. We encounter the divine and the
peace and the calm, and we spread that to those around us.
12) US Air ForceAcademy Chapelin Colorado
Springs, Colorado bySOM
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McGahan 21
13) Stonehenge
ConnectionsHow is a spiritual retreat center a sacred space? First let me address what a
sacred space means in terms of my personal definition and other more agreed upon
definitions. A few of the many descriptions of this words meaning from an internet
dictionary include such definitions as dedicated to or set apart for the worship of a
deity, not profane or common, reserved for the exclusive use of something,
a place set apart.38
My personal meanings for this word also include the ideas of communication
with a deity, a place to escape the profane, ordinary world, a place to heal and be
healed, and a place to connect with both the spiritual and divine realm and with your
own person as well as others.
Eliade, describes sacred as being wholly other39 and a break within the
homogeneity of the everyday profane world.40 He also says it is a space for
communication between deity and human.41
Revered sacred spaces around the world include natural wonders like the Grand
Canyon, Mt. Everest, or the Nile River. History
has provided us with many sacred structures like
Stonehenge and the many beautiful sacred spaces
of a variety of religions all over the world. There
may also be sacred spaces that arent so obvious to
others, like a special park where a significant
moment in ones life occurred, or a room in the
house that one seeks for spiritual refuge. A sacred space could also be a hospital or
therapists office where healing of the body or mind can take place. A sacred space can
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14) The Pyramids at Gizeh
exist in these varying scales and locations, as well as with or without the association of
a religious tradition.
If some or all of these elements and
activities that we use to define sacred space
occur in the spiritual retreat center, then we
have a sacred space that exists there. It may not
be considered sacred to everyone, but it will have
the elements that will allow it to be sacred to
those who experience it in these ways. This could
occur for a person by communicating with the
divine, participating in some kind of healing
experience, or some combination of these other
elements to make the spiritual retreat center a
sacred place for them. (A more detailed explanation of these sacred elements and
activities that will occur within the spiritual retreat center can be found at the end of
the section titled Program: Inventory.)
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History & PrecedentsRetreats have been part of cultural and religious roots since time immemorial,
and each religion has their own unique history of how retreats came about. Buddhism
and Christianity are probably the most widely known religions that participate
regularly in retreats of some kind.
In Christianity, St. Ignatius of Loyola is given credit as the father of the retreat
within the Catholic faith at around the end of the 15th century.42
After being bed-ridden from a battle injury, he began reading
some literature on God and the Christian faith. Inspired by these
writings, he decided to leave behind his current life and travel in
search of God. Along his journey he wrote Spiritual Exercises
which, discussed the following of God and preached the Gospels
through meditation and examination.43 After gathering
together a group of men known as The Company of Jesus (or the Jesuits), St. Ignatius
began 30-day Spiritual Exercises where he and his men would preach the Gospels and
lead the exercises.44 Over time these retreats became very popular and later were
included as a custom for the Catholic clergy. Monks continue to retreat within the
monasteries to practice their devotion to the faith. Often this includes long periods of
silence and contemplation.
Much later in history the practice of retreat was extended by the Church to
include its parishioners as well. Retreats became very popular in the United States
around the 1970s in other Christian religious groups and it is now a part of many
denominations.45
As read in the Bible and other religious sources, ascetics of both Judaism and
Christianity had to leave behind their worldly lives and possessions in order to fully
15) St. Ignatiusof Loyola
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find and follow God. This represents a kind of retreat; one that is a more permanent
and continuous journey.
Most of the other major world religions have elements within them that relate to
retreats but are given different names or terms. In
Buddhism, the idea of retreat has always been an
integral part of the faith and practice. Buddha
himself would spend nine months of the year
teaching and then take three months to retreat.46
Zen Buddhism is also known for its intense
meditation training in the monasteries.47
Although the main focus of Zen Buddhism is this meditation, the retreats often include
periods of community work as well to bring spiritual awareness to both the individual
and others.48 Tibetan and other forms of Buddhist retreats sometimes include other
forms of spiritual growth such as scholarly research of Buddhism, studies of the Tibetan
language, and classes in yoga.49
In Hinduism, practices like yoga, which include physical, mental and spiritual
exercises, are meant to unite the believer with the deity or deities.50 Many Hindus seek
an escape from worldly luxuries in order to diminish the boundaries that separate them
from the divine spirits.51
Similar to the story of Jesus in the Christian faith, Islam tells of Muhammad also
retreating into the desert for contemplation and spiritual growth.52 A pilgrimage to
Mecca, the Islamic holy land, has elements of retreat for Muslims as well. It is meant
as an experience to bring together a diversity of Muslims and promote learning among
each other.53 It is also a physical retreat from their homeland to a place rich with
sacred meaning. There are other spiritual retreats within Islam and each different sect
16) Buddhist woman meditatingunder Bodhi tree
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of this religion has alternative ways to reach spiritual awareness. Some sects emphasize
meditation and solitude; others practice sacred song and dance.54
Spiritual retreat in Judaism often emphasizes solitude, silence, meditation, and
sometimes service and community work.
Despite the various world religions, the many sects within those religions, and
the multitude of other spiritual belief systems that exist today, most retreats within each
of these include many similar elements. Most involve the opportunity for both
individual and group retreat and many have other means of spiritual growth besides
just mediation, like educational services and community-based events. I plan to include
these varying elements into my program as well to further reflect and welcome a
diversity of visitors.
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Current ExamplesAccording to a recent article on MSNBC.com entitled, The religious retreat as a
form of vacation, there are a number of retreats of various religious affiliations all
over the United States and Canada.55 There are approximately five hundred Catholic,
about one hundred and fifty Protestant, a dozen or so Jewish, a few Quaker, and also
new sproutings of various retreats for those of the Islamic, Buddhist and Hindu faiths.56
Not included in this study are interfaith retreat centers, which is the kind of
retreat that my program falls within. Interfaith retreats are ones that are open to
people of all faiths and religions, and that provide activities and programs for more
than just one group of people. Some of the retreats mentioned above may, in fact,
accept and welcome visitors of any and all faiths, but are merely affiliated with or led
by a particular one. According to one website, there are about two hundred and
seventy interfaith retreat centers in the United States.57
Of the few retreat centers that I was able to find online for people of Jewish,
Islamic, and Hindu faiths; most centered around teaching and reflection of their
religion and religious texts. Many were about educating guests about their own
religion, while a few were about educating guests of other religions or cultures about
the centers religion. Some also had incorporated with the center or were fully
designed to provide a camp for children of that faith. Since these types of retreats are
rooted in one particular religion, the activities and programs obviously are much more
focused on religion rather than a general sense of retreat or spiritual connection.
Buddhist retreats differ somewhat from some others since the religion itself is so
different. Buddhism doesnt focus on texts so much as it does on the practice of the
teachings of Buddha. Therefore, the retreats arent so much about learning about the
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religion as they are in having a space and time to practice the teachings and experience
them.
Many interfaith retreat centers seem to be less constrained by religious elements
and therefore visitors are more free to use the retreat not just in religious terms but also
in other ways that they are seeking. For instance, many of these have a variety of
programs that may include elements from a multitude of different religions or of no
religious content at all. So, the religious elements can be included in ones activities at
the retreat or they can be left out completely.
Since my program is an interfaith spiritual retreat center, I chose to look at a
few centers in the United States that have similar ideas and discuss their programs and
facilities.
Some interfaith retreat centers focus more on the individual retreat as opposed
to a group retreat, such as the East Mountain Retreat Center in Massachusetts. This
center is located in a mountainous setting and
provides both the spaces for individual
spiritual retreat as well as guidance for those
who seek it.58 They also promote interfaith
understanding which I intend for my program
to promote as well.59
Closer to Cincinnati, located in Taylorsville, Kentucky, is an interfaith retreat
house called Covenant Farm. Many of their goals listed on their website sound similar
to my own goals for my program. These include the need for the guest to remove
themselves from their daily routine in order to reconnect with the divine.60 This
retreat center has what they call a Reflection Room where many people can interact
and share their retreats and also a library nearby for reading, writing, etc.
17) East Mountain Retreat Center
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Located within New Hampshires White Mountains, is an interfaith, spiritual
retreat center called the World Fellowship Center. Their mission is to promote peace
through inter-religious and multi-cultural events.61 Both educational and recreational
facilities are incorporated at this retreat center.62 This organization is also non-profit
which further demonstrates their desires to bring people together and promote peace.
In a suburb of Cincinnati there is a spiritual retreat center that began as a
womens movement in the Netherlands in
the 1920s.63 Grailville is now an
interfaith retreat center open to men and
women as well as people of all faiths.
This center facilitates both individual
retreats as well as group retreats. Besides
its educational programs and workshops,
it also has a chapel and labyrinth as well
as a gift shop/art store.64
All of these retreats include a distinct and important connection with nature and
the outdoors whether it is merely by expansive views out to the surrounding scenery or
by including outdoor activities within the rest of their programs. All of the ones I have
mentioned so far are located in rural settings that provide an abundance of space for
these elements to occur. However, since my program will be in an urban setting, I also
looked at various urban retreat centers. Most of these focus on the ideas that many
people in the city do not have the time and/or money to go to a retreat far away, so one
in an urban setting is much more practical and readily available for urban participants.
In Richmond, Virginia there is an urban retreat center called Richmond Hill.
This particular retreat happens to be a Christian retreat, but it is helpful to look at it due
to its location. Many of its programs and events focus on community in addition to the
18) Grailville
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more religious and spiritual aspects of retreat.65 Their goals include bringing various
community members together to discuss and work towards enhancing the metropolis of
Richmond.66 I feel that this community element is very important, especially when the
center is placed in an urban context like this one. Existing in the heart of the city
makes it all the more important that the center make efforts to bring community
members together to give back to the city and enhance it.
Another urban retreat center I found is called the Buddhist Society for
Compassionate Wisdom. This Buddhist retreat center is located in
the heart of Chicago, Illinois and is directly accessible by nearby
public transportation.67 It includes many similar elements to inter-
faith retreats and allows for a diversity of visitors due to its location.
Besides a bookstore, temple room for services, and kitchen, there is a
nice, small outdoor courtyard area that has some gardens and an
eating area.68 Such a space allows for a bit of nature and the
outdoors to come into this very urban setting. This issue is an
important goal for me, as my program will need similar outdoor spaces within the
urban context of Cincinnati.
Most retreat centers, since they are located in very rural, out-of-the-way places,
(and even some urban ones) have overnight lodging and also kitchen and dining
spaces. The capacity for these centers can range anywhere from around a dozen or so
up to a hundred. Since my program is located in the urban context of Cincinnati and
will be accommodating participants who are not necessarily looking for a long stay, I
wont need to incorporate lodging into my program. However, I will need to
incorporate the important elements of nature and the outdoors into my program and
within this urban environment.
19) B. S. C. W.courtyard
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ProgramGoals and Objectives:
This program will also allow me to pursue other thesis goals that other types of
sacred spaces may not allow. The first is my desire to have the program be open to all
people. This is partly in response to the many issues previously discussed concerning
the city of Cincinnati and my desire to unite and connect people who may not
otherwise have sufficient means. This is also in response to most people not feeling
welcome or comfortable visiting a sacred space that is linked with a particular religion
that is different from their own. So, by having the spiritual retreat center be an
interfaith organization, it will be open to all those who desire to use it, and will provide
the opportunities to both meet a diversity of people who are different than yourself and
also to learn about other religions, cultures, etc.
In addition to learning and expanding ones mind to other people and other
ways of living; the spiritual retreat center can also provide workshop spaces for other
educational programs like learning a foreign language or learning about the various
world religions, etc. These spaces can also be used for such things as community
meetings or places to teach other activities that occur in the retreat center, such as
teaching how to meditate. These programs and meetings can allow for this interaction
among different people as well.
Providing a space for healing is also one
of my objectives in this program. In my
research so far, I have found that most places
that provide a sort of healing for your body
often times do not also provide a healing for20) Massage Therapy
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21) A woman
meditating
the mind or spirit and vice versa. In my program I hope to provide healing of the body,
mind and the spirit. The spiritual healing will consist of things already discussed like
spaces for worship, prayer and communication with the divine. Healing for the mind
can be accomplished in a variety of ways, from activities like meditation or in services
like counseling and therapy-for individuals, families, or couples. The body can be
healed in various ways, which might include massage therapy, a sauna, acupuncture,
etc. In addition to speaking of these activities individually, most of them offer dual or
triple effects-healing not just one but two or all three-mind, body and spirit.
Healing can also occur by the lack of activities that one participates in. By this I
mean simple rest and relaxation can provide a great deal of healing to those who need
retreat. Simply having a quiet space to sit down and read a book or write, or a
comfortable place to lounge for a while may be all that is needed to renew ones mind,
body and spirit.
Providing an escape or retreat for a person or group of people is a central goal
of mine in this program. Allowing for the fast pace of the city and of
a persons work or life in general to come to a more manageable and
slower pace is vital to this retreat. Creating an atmosphere where
time can even stand still for a moment, and where time is not quite as
demanding or important for a small period. It should be a place
where a person can leave behind the ordinary, pressure-filled, stress-
filled world of the city and participate in the activities that create this spiritual, sacred
realm.
Most of these kinds of spaces are more for individual use, whereas some of the
more educational or interactive spaces would be more suited for groups. However, I
wish to not only provide spaces for both individuals and groups, but also allow some
interaction-visual or physical-between the two. I think that this will allow for a richer,
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deeper experience by all if, for instance, an individual using one particular space can
see or interact with a group of people using another space.
I also wish to have both interior and exterior spaces so that nature can be
included in the spiritual experience of the user. However, since my site is located in an
urban context, this goal is met with some challenges. I hope to maintain a connection
to the urban context while still allowing a retreat in all aspects and allowing a
connection with nature not normally found within the city. So the challenge will be to
allow an escape from the urban chaos but yet not totally isolate the spaces from their
surroundings.
Lastly, most retreat centers are located away from the city and in very rural
areas, which require the guest to stay a longer period of time-be it a few days to a week
or more. My goal is, however, to have a more flexible retreat center that allows a
person to come for an hour, a few hours, or the entire day, which seems to be much
more accommodating to those participants that I expect to welcome in this urban
context. (So, my program provides an alternative to the usual spiritual retreat center in
multiple ways.)
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Inventory:The following is a list of spaces and an estimation of the square footages that
each space might require. These estimations are based off of the research and
precedents that I have looked at and discussed earlier in the document (See History
and Precedents and Current Examples).
-Interior Spaces:
A) Reception area/desk and waiting room and area forpre-activity discussions 800 sq. ft.-coat closet (one @ 30 ea.) 30 sq. ft.
B) Worship spaces-individual spaces (eight @ 100 ea.) 800 sq. ft.-communal spaces (two @ 300 ea.) 600 sq. ft.
-storage space in each communalroom for various religiousservices (two @ 50 ea.) 100 sq. ft.
C) Multi-purpose rooms (three @ 800 ea.) 2,400 sq. ft.-for workshops/educationalcourses/etc.
-storage for each room(three @ 25 ea.) 75 sq. ft.
D) Auditorium (one @ 2800 ea.) 2,800 sq. ft.-seating for up to 100 people with small stagefor guest speakers/seminars/lectures/community meetings/etc.
-storage/backstage area(one @ 200 ea.) 200 sq. ft.
E) Miscellaneous spaces (twelve @ 50 ea.) 600 sq. ft.-various rooms and niches throughout thebuilding for individual meditation/reading/writing/etc.
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F) Gathering spaces-small group spaces (three @ 200 ea.) 600 sq. ft.-large group spaces (two @ 350 ea.) 700 sq. ft.
G) Caf (one @ 600 ea.) 600 sq. ft.-serving gathering spaces with beveragesand snacks
-would include regular and cold storagerooms, preparation area, kitchen area,and a serving area
H) Specialty rooms (five @ 250 ea.) 1,250 sq. ft.-for massage therapy/acupuncture/
guided meditation/etc.
-storage for equipment/towels/lotions/etc. (five @ 20 ea.) 100 sq. ft.
J) Sauna/Spa (one @ 250 ea.) 250 sq. ft.-closet for towels/etc. (one @ 20ea.) 20 sq. ft.
K) Counseling offices/rooms (two @ 250 ea.) 500 sq. ft.-storage closets (two @ 20 ea.) 40 sq. ft.
L) Staff offices (three @ 150 ea.) 450 sq. ft.-storage closets (three @ 20 ea.) 60 sq. ft.
M) Kitchenette (one @ 150 ea.) 150 sq. ft.-for all staff-includes kitchen area and table/eating area
N) Bathrooms-female staff bathroom to accommodatetwo people (one @ 100 ea.) 100 sq. ft.-male staff bathroom to accommodatetwo people (one @ 100 ea.) 100 sq. ft.
-female guest bathroom to accommodatetwo people (two @ 100 ea.) 200 sq. ft.
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-male guest bathroom to accommodatetwo people (two @ 100 ea.) 200 sq. ft.
-female guest bathroom to accommodatethree people (one @ 150 ea.) 150 sq. ft.
-male guest bathroom to accommodatethree people (one @ 150 ea.) 150 sq. ft.
-female guest bathroom to accommodatetwo people including a single-personshower facility (one @ 250 ea.) 250 sq. ft.
-male guest bathroom to accommodatetwo people including a single-personshower facility (one @ 250 ea.) 250 sq. ft.
Interior spaces: 14,525 sq. ft.
P) Circulation/Transition spaces (30% of interior spaces total)-30% of 14,525 sq. ft.4,357.50 sq. ft.
Q) Mechanical/Utility spaces (15% of interior spaces total)-15% of 14,525 sq. ft.
2,178.75 sq. ft.
*FINAL INTERIOR SPACES TOTAL: 21,061.25 sq. ft.
-Exterior Spaces:
-A variety of spaces for landscaping and plantings of various sorts forboth individuals and groups to enjoy the outdoors
-Spaces for sitting as well as for paths and walking areas which leadthrough the outdoor spaces.
-An entry space outdoors that allows for a sort of transition as one movesfrom the profane, urban city to the sacred, spiritual retreat center.
-My overall site is roughly 99 ft. x 225 ft. = 22,275 sq. ft.
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-The final interior square footage = 21,061.25 sq. ft.-This provides me with plenty of area to have a multi-story building thatmeets both the needed interior as well as the desired exterior spaces ofthe program.
At first glance, it seems that the more public, group spaces would be located in
one area of the building and the more private, individual spaces would be in another.
Perhaps the group spaces would be open to views of the city and allow views in as well.
However, Im interested in playing with these spaces and seeing if I can prevent them
from becoming totally isolated from one another. I would like to try to allow for some
interaction between these two types of spaces, whether it is visual, physical or both.
Also the more service-oriented spaces like the offices, storage rooms, and the
like will probably all be located in one area which would be more separate from but
convenient to the public and the rest of the buildings spaces.
Diagram 2
There are already many design issues that have risen out of the sacred elements
and activities that will occur within this spiritual retreat center. Overall, these issues
include such things as: views (from inside out and outside in), lines of vision (views
from one space to another), lighting (both natural and artificial), noise, comfort,
texture and materials, nature and natural elements, etc.
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First, from my desire for the center to be open to all, the location, entrance, and
overall exterior view of the center must be welcoming to everyone. This may be by
simply placing the entry in a prominent, easily viewed and accessed location, or by
some other means of welcoming outsiders. For instance, there could be walls of glass
that allow views in from the outside or by somehow creating an interaction between
both the users of the interior space and those that pass by on the exterior. Perhaps
merely allowing those on the exterior a small glimpse of the activities occurring inside
will be enough to spark interest in the passer by.
Interaction is not only physical but also can occur visually. Lines of vision play
an important role when trying to create spaces where interaction can occur among
various people who may not necessarily be sharing the same physical space. Since this
program involves both individuals and groups of people, creating an interaction
between these people may only be able to occur visually. This interaction could be
designed in such a way that allows for learning from one group yet while not
disturbing the other.
Another goal is to stimulate interaction between the two groups of visitors; the
individual who will probably come to worship, meditate, receive counseling, massage
therapy, etc., and the group of visitors who will probably be coming for a lecture or a
class of some sort, etc. Providing opportunities to see and possibly hear what is going
on in other spaces nearby could be used as a tool to unite these two groups of
participants and spark interest in what the other visitors are experiencing.
Lighting plays a vital role in almost every kind of sacred space imaginable. Thus
in this program it will be important not only in the artificial lighting, but also in the
natural lighting of the sun and how these affect both the interior and exterior spaces.
Light often helps to create the mood of a space, and this will be very important in
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certain spaces in the program such as the meditative spaces and the spaces of worship
and prayer.
When speaking of the ideas of escape,
retreat, meditation, healing, and the other
similar spaces within the spiritual retreat
center, issues that arise are those of noise,
comfort, atmosphere, etc. Design of these
spaces would have to take noise into
consideration-noise from other adjacent spaces
and noise from the surrounding urban
landscape. Issues like comfort and atmosphere
bring up design factors already mentioned like lighting, noise, lines of vision, and other
factors such as the location within the larger space, scale, transitions between spaces,
spatial arrangements and sizes, furniture, etc.
It will also be important to design an overall space that fosters an atmosphere of
serenity and calm and yet also allows for the multiple uses
that this program intends.
As discussed earlier, nature and the outdoors play a
significant role in sanctity and sacred places throughout
many religions, cultures and regions. In addition to
creating various outdoor spaces (for both individual use and
group use), another goal of mine is to create different
opportunities for nature and the outdoors to become part of
the interior spaces as well. Skylights and light wells can be
used to bring sunlight into spaces that may otherwise be
22) Chapel of St. Ignatius inSeattle, Washington bySteven Holl Architects
Sketches
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inaccessible to it or where sunlight may be unexpected. Also, having spaces throughout
the building for small interior garden areas will be another way to bring these natural
elements indoors for the visitors to enjoy and connect with while inside.
Water, another element in nature that has a multitude of sacred meanings to
various people and belief systems, can
also be incorporated into both interior
and exterior spaces to serve a variety of
functions. Designing a water wall in
some of the interior spaces could create
a soothing atmosphere by creating
white noise in the background while
other activities and discussions are
occurring elsewhere. The background material of the wall can differ depending on the
desired effect. If glass, the wall could serve as a sort of screen between spaces by
allowing sunlight to pass through it but having the moving water create a translucent
wall. This water wall would appeal to not only the visual and audible senses of the
visitors but would also allow them to physically interact with it by touching the water
as it moves down the wall.
Finally, designing transitional spaces not only among the various kinds of
interior spaces but also between the initial
transition of exterior city space and the interior
reception area is critical to this thesis. This
transitional element will be very important in
that it not only physically reorients the visitor
from the profane urban environment to the
23) Hand on Water Wall
Diagram 3
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calm, sacred space, but that it reorients the visitors mind as well so as to prepare
him/her for the experience to come. These transitional features mimic the main theme
of the sacred space as being its own transition between the human, earthly realm and
the divine realm with which the participants seek to communicate.
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SiteIntroduction:
My site is located on the corner of Sycamore Street and East Fourth Street in the
downtown area of Cincinnati, Ohio. This site is currently undeveloped and owned by
the bank Western and Southern Life, located one block northeast. This bank also owns
many adjacent properties, including two of the parking garages within a block of my
site, which can provide the public parking for my program.
Cincinnati is located in southwest Ohio and is bounded by the Ohio River to the
south, and the rest of Hamilton County to the west, north and east. It sits at the meeting
point of three states: Ohio, Kentucky, and Indiana.
Cincinnati is the twenty-third largest city in the United States and the second
largest in Ohio.69 It is located within six hundred miles of more than half of the entire
nations population.70 The Downtown areas population, as of the year 2000, was
5,447 people.71 However this number is growing rapidly as more and more developers
open up more lofts and apartments for downtown living. The population of the entire
city of Cincinnati was 331,285 people in the year 2000 (See Appendix I). Cincinnatis
elevation rests at around 490 feet above sea level downtown and up to 560 feet and
higher in other areas surrounding downtown.72
The downtown area of the city is easily accessible from a multitude of locations
via a variety of types of transportation. These include not only the highway systems
that run through and around the city but also the citys metro bus system, the shuttle
service from Kentucky to Cincinnati, the citys pedestrian skywalk, and the new
pedestrian bridge from Kentucky to Cincinnati. There are also many parking lots and
garages for those who travel by car into the city. Some 80,000 employees make their
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way into the downtown area everyday using these modes of transportation as well as
120,000 visitors.73
Other features of this area are programs similar or supportive of my program,
as I have previously mentioned. Such places in and
around the city include the World Peace Bell which
resides in Newport, Kentucky just across the river, the
International Friendship Park that runs along the Ohio
River on the east side of downtown, and the
Underground Railroad Freedom Center which is still
in progress on the riverfront. Also included in this are
the already existing spaces like the number of parks in the downtown area and
religious institutions that are spread throughout the city. There are many Christian
places of worship throughout the downtown area as well as one Jewish temple and a
Buddhist sacred space.
24) International Friendship Park
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History:In ancient, prehistoric times, the land that we now know as Cincinnati was
home to Native Americans like the Adena and the Hopewell Indians.74 Southern Ohio
was later home to Miami and Shawnee groups, who were driven out by the Iroquois
around the 1660s.75 Some of these Native Americans who were driven out returned,
only to be driven out again in 1730 by white American settlements.76 The area near the
intersection of four rivers was a crossing point for these and other Native American
groups until these settlements took over.77
Around 1789 this area was given its first name, Losantiville. One of its first
settlers, John Filson named it this because it means town opposite the mouth meaning
the mouth of the Licking River, which opens up onto the Ohio River. At Losantiville
there was a fort known as Fort Washington, which gave military protection to the
territories that surrounded it.78
In 1790 the area was renamed Cincinnati, by the Northwest Territory governor
General Arthur St. Clair. He gave it this name in honor of two peoples, first the Roman
soldier Lucius Quinctius Cincinnatus and the Society of Cincinnati who were an
organization of Revolutionary War officers.79
Settlement began around 1794 after the area was opened to newcomers.80
Cincinnati was chartered as a town in 1802 and then as a city in 1819.81 After the war
of 1812, the city was in the center of the trade markets on the river.82 In 1827 the
building of the Miami Canal was completed and opened, which created an economic
surge in Cincinnati.83
Religious conflicts in Germany led to many German immigrants moving into the
city around the 1830s.84 Also, a potato famine in Ireland added many Irish
immigrants to Cincinnati in the 1840s.85 Due to these immigrants, Cincinnatis
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25) Roebling Suspension Bridge
population soared to over 46,000.86 These two cultural and ethnic groups would prove
to have a lasting effect on the city from their arrival up to the present day.
The 1850s brought with it steamboats, which cluttered up the citys harbors
with more than 8,000 of them docked regularly.87 This was also the time when
Cincinnati first got its nickname Porkopolis, which stems from its status as the
worlds largest pork-packing centers of that time.88
After the Civil War the city prospered from new trade with southern states and
its population grew to over 200,000 people.89 Businessmen of the time began to
arrange for railroads to be built to connect the city with southern cities to further this
trade and commerce.90
The late nineteenth century brought with it
some of Cincinnatis most distinguished landmarks
and institutions such as: The Roebling Suspension
Bridge in 1867, the fountain in Fountain Square in
1871, and the start of the art museum and academy,
the conservatory of music, the public library, the zoo,
and Music Hall.91
A decline in riverboat trade in the 1870s led to an increase in railroad lines
across the United States. Finally in 1880 the city of Cincinnati built its first rail line to
allow trade via the newest form of transportation.
In the 1920s and 30s there was an abundance of new construction going on in
and around the city, which gave us some great Art Deco styled architecture that we still
treasure today. The Carew Tower, Union Terminal, and the Times Star Building, are
just a few of these works that continue to stand out in the city.92
As shown, Cincinnatis history is rich with various cultural and religious
backgrounds. This richness has been gained not only by the more recent immigration
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26) Union Terminal
by Europeans but also from the original, and often times forgotten, Native Americans
who lived on this land long before any one else. It is
this history that the city should embrace and learn
more about in order to move forward into the future,
overcome the obstacles that separate us and embrace
the history , present, and future (and all the
differences those bring) of other people around us.
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Population:As I have previously mentioned, according to the U.S. Census of 2000,
Cincinnatis population was 331,285, which included 5,447 of those who live in the
downtown area of the city.
During the decade between 1990 and 2000, there were dramatic shifts in
population growth and decline, based on race. In Appendix II you can see these racial
population shifts broken down into areas of Hamilton County. Overall, the Caucasian
population decreased by about 20%, the African-American population increased by
about 3%, and most interesting of all, the Hispanic population grew by an astounding
77%! This shows that within the county, racial diversity is increasing, which
demonstrates that there is more of a need for understanding, communication, and
interaction among these various groups.
Despite these increases, the majority of the citys population (52.97%) is
Caucasian. The second largest racial population is African-American (42.92%). That
only leaves a small percentage for a mixture of other races (mostly Asians and
Hispanics), all of which can be seen in Appendix I, in addition to some other Cincinnati
statistics.
Cincinnatis diversity among religions is also something important to my
research and I have included another chart in Appendix III regarding religious
adherence in the area. The survey was taken in 1990 and in 2000 and shows a graph
displaying the changes over this decade. Overall, Catholicism has the highest number
of members, with various denominations of Protestantism following behind. An
increase in people of the Jewish faith is shown, as well as in the category labeled
other, but we unfortunately do not know what makes up this category. Hinduism is
not listed as a part of this survey, and the Muslim category does not show any results.
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However, common knowledge of the area and organizations within Cincinnati tells us
that there are a number of members of these religious faiths as well.
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Climate and Weather:Cincinnati has what is known as a moderate climate. The city experiences four
distinct seasons per year ranging from harshly cold winters with snow and ice to
blazing hot summers with high humidity. Average annual rainfall for Cincinnati is
about forty inches with the most being during the spring and early summer.93 The
overall average low temperature is around thirty-one degrees Fahrenheit and the
overall average high temperature is around seventy-six degrees Fahrenheit.94 (Other
temperature and weather history can be found in Appendix IV). Strong northwest
winds are the prevailing winds of this area and there is an average annual snowfall of
about 24 inches (See Appendix V).
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27) My Site
Site AnalysisDescription:
My site is located on the corner of Sycamore Street and East Fourth Street in the
downtown area of Cincinnati. This location is in the southeast corner of downtown
and is roughly 99 feet x 225 feet in area, which equates to nearly a half an acre of land.
The land is zoned as vacant commercial land
and is currently owned by the nearby bank
Western & Southern Life. Although the site is
technically vacant, it currently has a small
park-like landscape with small grassy areas, a
few trees, benches and some plants. However,
the area is rarely used and not well maintained.
Across and also farther down the street toward the east the sidewalks are lined with
trees, which both brings down the scale of the area and adds some warmth.
The site is on a corner lot, which allows two of its sides to be open and a third
side is open to a parking lot. On the fourth (south) side there is a seven-story parking
garage that blocks most of the south boundary of the site and therefore the most
opportunity for southern sun exposure. There will be an abundant amount of morning
sun from the east but not as much from the west as there is multi-story office building
across the street on this side. These issues will provide an interesting challenge on how
to get sunlight into the interior spaces of my program as I begin designing.
Surrounding my site are many interesting organizations and services that will
support my program. First there are three major office buildings one block to the west
and one block to the northwest of my site, which will definitely provide a large number
of workers who might potentially use this program. Across Fourth Street to the north
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28) Buildings along 4thStreet acrossfrom site
there is the Christ Church Cathedral, which includes a Christian church, store and
other related services. Adjacent to the church is the International Language Center,
which is a language institute for intensive
language training, translation, and
interpretation. It will be interesting to have these
two organizations nearby since my program will
be offering some slightly similar services but in a
different context.
Moving east on Fourth Street there are
more office buildings and the Western &
Southern Life Bank one block over. Both of these will again add more opportunities for
potential users of the site. Next, on Broadway Street, which is one street east of
Sycamore, there are recently renovated apartments and another building which is
currently unoccupied and for sale.
Immediately adjacent to my site, on the east, is a parking lot and building which
is owned by the Queen City Club. This is a private organization that houses social
gatherings, meals, and events for its members. As mentioned, there is a public parking
garage located directly behind the site to the south, which could provide parking to the
visitors of my site as well as other parking lots and garages nearby.
Moving farther out from the site there are more office buildings including the
Chiquita Building and also one of Cincinnatis largest employers, Procter & Gamble.
Locating the site near all of these businesses, organizations, and apartments will provide
a large quantity and also a diversity of potential participants of this program.
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Transportation:One major advantage to this site is the location of a bus stop immediately across
Fourth Street next to the Christ Church Cathedral. This will provide, for the users of
the site, an excellent means of transportation just a few steps away. The shuttle service
that runs among Newport, Covington, and Cincinnati passes just one block away from
the site as well. The citys skywalk ends at the office building right across Sycamore
Street to the west and the pedestrian bridge is not too far of a walk to the east.
As previously mentioned, there is an abundance of parking lots and garages
near the site including the public garage directly to the south which can provide
parking for users who might drive to the site. Finally, the site is located near the
various highway ramps, which will also allow for quick navigation to these parking
facilities and the site.
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Additional Site Features:Cincinnatis prevailing northwest winds may be an issue even though it is
somewhat blocked by tall office buildings, because some wind gets tunneled down the
adjacent street corridors and may affect the site.
As mentioned, sunlight and sun patterns will be of great importance to this site
and design. Having a south faade that is almost completely blocked by a seven-story
parking garage will provide a great challenge for getting sunlight to interior spaces of
the program. Two tall, office buildings shade the western side, but since these are
separated by a large street, some sunlight can pass through at various times. The north
side has much shorter buildings, as does the east, which allows much more sunlight to
penetrate the site from these areas.
Pollution concerns around the site stem mostly from the various transportation
types that occur in the city. These include pollution and noise from cars and trucks,
from the local buses, and other exhaust and odor from nearby buildings. There is some
noise associated with the nearby riverfront and highway systems, however having
visited the site many times I have observed that this particular area of downtown is
noticeably more quiet than most others. In any case, noise will be an issue that will
have to be addressed in the design for both indoor and outdoor spaces.
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Site Plans:The following site plans are attached within this document at the end of this
section and before the appendixes.
Plan A- This is an overall plan of downtown Cincinnati and shows where my
site is located in relation to downtown as a whole. My site is located in the southeastern
corner and is delineated by a solid black box. As this plan shows, the site is nearby the
major highway ramps and is only a few blocks from the riverfront area.
Plan B- This site plan notes all of the neighboring buildings and their functions
and user groups. As noted by the street directions, the approach to the site will be from
either traveling south on Sycamore Street or west on Fourth Street. Also shown are the
few trees that line Fourth Street near the site and in front of the Christ Church
Cathedral. The bus stop is pointed out directly across the street from the site as well.
Plan C- This plan is a figure-ground map, which shows the solids and voids
from the previous site plan. Here you can more easily see what is a solid building or
structure and what is an open lot with respect to my site.
Plan D- This plan shows some notes and important features from the site
analysis. Noted here are wind directions in summer and winter, topography changes,
noise, views and a few other elements that may be important to the site and my design.
Plan E- This, along with Plan F, is showing an overall estimate of the sun
shadows produced if the sun was coming from the southeast direction. There are two
plans, one showing the shadows produced from the sun in winter when the sun angle
is low and the second from in the summer when the sun angle is high.
Plan F- Similar to the previous plan, this plan shows the same sun shadows only
this time if the sun was coming from the southwest direction. Again there are two
plans, one showing the winter sun and one showing summer.
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From both of these plans one can see that the low winter sun angles produce
shadows that extend out farther across my site from the neighboring buildings than the
summer sun shadows. Also shown is that the high-rise office building to the west will
put a great deal of shade upon my site when the sun is coming from that direction. So,
as previously believed, due to these general, estimated shadow conditions and the
inability to get much south sun exposure, I am presented with a challenge to get sun
into spaces in my program and still allow the site to communicate with nature and the
outdoors.
Other challenges will be to somehow block the northwestern winter winds and
perhaps somehow gain access to the southwestern summer breezes. Also, a need to
create outdoor spaces for the users of this program in both group and individual
settings may provide the opportunity for unique design solutions. Another challenge is
to not allow noise and other pollution from the passing vehicles and buses to disrupt or
interfere in my program and site.
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BibliographyTexts/Articles:
Brill, Mike and Robert Riley. Workshop: Exploring the Notion of Charged and
Mythic Landscapes. Built Form and Culture Research: Intercultural Processes.
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Eliade, Mircea. The Sacred and the Profane: The Nature of Religion. New York:
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Frampton, Kenneth. Studies of a Tectonic Culture. Cambridge: MIT Press, 2001.
Gawain, Shakti. The Four Levels of Healing. New York: MJF, 1997.
Hamma, Robert M. Landscapes of the Soul: A Spirituality of Place. Notre Dame: Ave
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Lundy, Miranda. Sacred Geometry. Wales: Wooden Books Ltd., 1998
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Alternative Community in Scotland. Environmental Change/Social Change
EDRA 16. New York, 1985.
Nelson, Bob. Take a break to combat work stress, Business Courier 23 June 2003.
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Quinn, Susan. The Deepest Spiritual Life: The Art of Combining Personal Spiritual
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Participants, Activities, and Facilities of Retreat Centers. Application for Tenure
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Saile, David G. and Jim Postell, eds. Making Sacred Places. Built Form and Cultural
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Sheldrake, Philip. Spaces for the Sacred: Place, Memory, and Identity. Baltimore: The
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Smith, Huston. The Illustrated Worlds Religions: A Guide to Our Wisdom
Traditions. New York: Harper Collins, 1994.
Tuan, Yi-Fu. Space and Place: The Perspective of Experience. Minneapolis:
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Websites:
http://www.christocenter.org/aboutus/history.html
http://www.cincinnati.areaconnect.com/statistics.htm
http://www.cincinnatiusa.org
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http://www.cincyusa.com/media/releases/pr0300d.asp?sec=med&cat=
http://www.cityrating.com
http://www.covenantfarm.com
http://www.dickshovel.com/up.html
http://www.dictionary.com
http://www.downtowncincinnati.com
http://www.eastretreat.org
http://www.enquirer.com/flood_of_97/science1.html
http://www.grailville.com
http://www.hamiltoncountyauditor.org/realestate/
http://www.hamilton-co.org/History.ASP?NavBar=1
http://www.msnbc.com/news/794262.asp
http://www.retreatfinder.com
http://www.richmondhillva.org
http://www.sspx.org/miscellaneous/history_of_the_ignatian_retreat.htm
http://www.uc.edu/news/ebriefs/stress03.htm
http://www.usacitiesonline.com/ohcountycincinnati.htm
http://users.rcn.com/chicagobuddha/chicagobuddha/ctour1door.html
http://www.uwec.edu/freitard/GroupAndMinority/Cincinnati/
CincinnatiDemographics.htm
http://www.worldfellowship.org
Appendixes:
Appendix I: http://www.cincinnati.areaconnect.com/statistics.htm
Appendix II: http://www.hamilton-co.org/HCRPC/census2000/1990-
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2000%20SNA%20Population%20Change.pdf
Appendix III: http://www.ersys.com/usa/39/3915000/religion.htm
Appendix IV: http://www.cityrating.com/cityweather.asp?city=Cincinnati
Appendix V: http://www.cincinnatiusa.org/pdf/pop/city_pop.pdf
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Endnotes
1 Frampton, Kenneth. Studies of a Tectonic Culture. Cambridge: MIT Press, 2001.
2Hamma, Robert M. Landscapes of the Soul: A Spirituality of Place. Notre Dame: AveMaria Press, Inc., 1999 (44)
3 http://www.msnbc.com/news/794262.asp4 http://www.uc.edu/news/ebriefs/stress03.htm5 The worlds largest employee-assistance program provider according to article6 Bob Nelson, Take a break to combat work stress, Business Courier 23 June 2003.7 Nelson, Take8 http://www.downtowncincinnati.com/quickfacts.html9 Eliade, Mircea. The Sacred and the Profane: The Nature of Religion. New York:
Harcourt, 1959 (12).10 Eliade, Patterns 45911 Eliade, Sacred 2112 Eliade, Sacred 2113 Eliade, Sacred 2114
Eliade, Sacred 2115 Eliade, Sacred 2516 Eliade, Patterns 46117 Eliade, Patterns 37018 Eliade, Sacred 35, 36, 3819 Eliade, Sacred 3620 Eliade, Sacred 3721 Eliade, Patterns 10122 Eliade, Sacred 5823 Eliade, Sacred 18024 Eliade, Sacred 11725 Eliade, Sacred 20226 Eliade, Patterns 1427 Eliade, Patterns 18828
Hamma, Robert M. Landscapes of the Soul: A Spirituality of Place. Notre Dame: AveMaria Press, Inc., 1999 (18)29 Hamma, Landscapes 1430 Hamma, Landscapes 1831 Hamma, Landscapes 1832 Hamma, Landscapes 1833 Hamma, Landscapes 3834 Hamma, Landscapes 3835 Hamma, Landscapes 3836 Hamma, Landscapes 13637 Hamma, Landscapes 15038 http://www.dictionary.com39 Eliade, Mircea. The Sacred and the Profane: The Nature of Religion. New York:
Harcourt, 1959 (9).40 Eliade, Sacred 21
41 Eliade, Sacred 2642 http://www.sspx.org/miscellaneous/history_of_the_ignatian_retreat.htm43 http://www.sspx.org/miscellaneous/history_of_the_ignatian_retreat.htm44 http://www.sspx.org/miscellaneous/history_of_the_ignatian_retreat.htm45 http://www.christocenter.org/ab
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