Applied Science, Faculty of
Architecture and Landscape Architecture (SALA), School of
DSpace
UBCV
Smith, Sean
Amongst modernizing societies, the architecture for sacred spaces lies stuck in the milieu of traditional religious expression and while thought the rise of secularism would lead to religion being irrelevant in the urban sphere, religion is growing globally and continues to play a large role in the lives of millions of Canadians. This thesis aims to re-imagine the notion of religious space by creating a vibrant multi-faith center that houses a multitude of religious and cultural groups at the University of British Columbia. With the need to provide fair access to resources, multi-faith spaces serve as a paradigm for the respectful societies we wish to build and encourage the acceptance and inclusion of minorities in a multicultural landscape.
MULTI-FAITH ARCHITECTURE: Accommodating for belief in a post-secular societySean Smith1bySean Mitchell SmithBachelor of Arts in Psychology, Minor in ReligionUniversity of British Columbia 2016Submitted in partial fulfillment of the requirements for the degree of Master of Architecture’ in The Faculty of Graduate Studies, School of Architecture and Landscape Architecture, Architecture Program _______________________________Leslie Van Duzer_______________________________Mari Fujita _______________________________Eric Salinsky, _______________________________Matthew Soules, GP1 AdvisorUniversity of British ColumbiaDecember 2021© Sean SmithAN INTERFAITH DIALOGUEFig. 1 Multi-faith Architecture Title-Page, A Spiritual Place, Author, 2021 32 iiiiiAmongst modernizing societies, the architecture for sacred spaces lies stuck in the milieu of traditional religious expression and while thought the rise of secularism would lead to religion being irrelevant in the urban sphere, religion is growing globally and continues to play a large role in the lives of millions of Canadians. This thesis aims to re-imagine the notion of religious space by creating a vibrant multi-faith center that houses a multitude of religious and cultural groups at the University of British Columbia. With the need to provide fair access to resources, multi-faith spaces serve as a paradigm for the respectful societies we wish to build and encourage the acceptance and inclusion of minorities in a multicultural landscape. ABSTRACT54 viv_ABSTRACT V_LIST OF FIGURES VIIIACKNOWLEDGMENT XI_THESIS STATEMENT XIII_INTRODUCTION 1 PRELUDE Benefits of Belief 4 Religion on the Rise 8 New Trends in Belief 10 An Architectural approach to Sacred Spaces 12PROBLEM IDENTIFICATION Secularism isn’t Working 19 Current Spaces 21 Religious Identities on Campus 23 Testimonials 25 MULTI-FAITH ARCHITECTURE Intro 29 Precedents 31 A blank white room 35 Programmatic robustness 37 Interaction between users 39RESEARCH Multi-faith Program 41 Spaces for Interaction 51 Spiritual Architecture 55DESIGN INITIATIVES: 61 DESIGN SITE 71 PROGRAM 77 DRAWINGS 86CLOSING REMARKS 108ENDNOTES 110BIBLIOGRAPHY 112PART 1PART 2.1PART 3TABLE OF CONTENTSPART 2.2PART 1.2PART 2.376 viiviLIST OF FIGURESList Of FiguresFig. 1 Multifaith Architecture Title-Page, A Spiritual Place, Author, 2021 2Fig. 2 Gobelki Tepe Plan, Author NTS 4Fig. 3 © Kerimbesler, Gobekli Tepe, Photography, 2021 5Fig. 4 Early Human Belief, Author, 2021 6Fig. 5 Religion Growth Rates, Author, 2021 9Fig. 6 Canadian Religion Growth Rates, Author, 2021 9Fig. 7 Vancouver Belief and Architecture, Author 11Fig. 8 © LepoSs, La Cité Radieuse (Colonnes sur le toit) 12Fig. 9 © James Willamor, Everyday Life, Photography, 2007 12Fig. 10 Barriers to Entrance, Author, 2021 15Fig. 11 Ritual Space and Ritual Practice, Author, 2021 18Fig. 13 © Fboudville, Wesbrook building,Photography, 2009 20Fig. 12 Unknown, Marine Drive Ballroom, Photography 20Fig. 14 UBCAlumni, Westmall 209, Photography 21Fig. 15 Positive and Negative Space, Author, 2021 28Fig. 16 Meditation Space Diagram, Author 30Fig. 17 © Simone Bossi, Interior Persepective, Photography, 2020 31Fig. 18 © Simone Bossi, Interior Persepective,Photography, 2020 31Fig. 19 Bern House of Religions diagram, Author, 2021 32Fig. 20 © José Hevia Blach, Buddhist Room, 2018 33Fig. 21 © José Hevia Blach, Hindu Room, 2018 33Fig. 22 © José Hevia Blach, Flex Space, 2018 33Fig. 23 An Empty Room, Author, 2021 35Fig. 24 Programmatic Robustness, Author, 2021 37Fig. 25 Meaningful Interactions, Author 39Fig. 26 Qualities of Religious Space, Author, 2021 40Fig. 27 Events, Services, Daily Prayer, Author, 2021 43Fig. 28 Must-have, cannot have, would like diagram, Author, 2021 44Fig. 29 Orientations, Author, 2021 45Fig. 30 Prayer Positions, Author, 2021 45Fig. 31 Religious Spaces Layout 46Fig. 32 Religious Objects, Author, 2021 49Fig. 33 Religious Activities, Author, 2021 50Fig. 34 Mapping Equivalencies, Author, 2021 51Fig. 35 Overlap of Program Diagram, Author, 2021 52Fig. 36 Creating Sacred Spaces, Author, 2021 54Fig. 37 Light and Thresholds, Author, 2021 57Fig. 38 Hierarchy and Form, Author, 2021 58Fig. 39 Individual Spirituality, Author, 2021 62Fig. 40 Open to the Public, Author, 2021 63Fig. 41 Reduced Sanctuary/Temple Size, Author, 2021 64Fig. 42 Shared Amenities, Author, 2021 65Fig. 43 Return Point Circulation, Author, 2021 66Fig. 44 Context Siteplan, Author, 2021 67Fig. 45 Site plan, Author, 2021 70Fig. 46 Context Site plan, Author, 2021 70Fig. 47 Main Mall Plan, Author 72Fig. 48 Aerial View, Image by Google Maps, 2021 74Fig. 49 Main Mall West Facing, Image by Google Maps, 2021 74Fig. 50 North East Facing, Image by Google Maps, 2021 74Fig. 51 North-West Facing, Image by Google Maps, 2021 75Fig. 52 South-West Facing, Image by Google Maps, 2021 75Fig. 53 Program Size, Author, 2021 78Fig. 54 Religious House Size, Author, 2021 79Fig. 55 Program Allocation Diagram, Author, 2021 80Fig. 56 Program Axo, Author, 2021 82Fig. 57 Detailed Program Axo, Author, 2021 83Fig. 58 Detailed Axo, Author, 2021 84Fig. 59 Form Creation Diagram, Author, 2021 85Fig. 60 Ground Floor, Plan, Author, 2021 86Fig. 61 Entrance Render, Author, 2021 88Fig. 63 Concrete and Wood, Render, Author, 2021 90Fig. 62 First Floor, Plan, Author, 2021 90Fig. 64 In-between Space Diagram, Author, 2021 93Fig. 65 Public Space Diagram, Author, 2021 93Fig. 66 A Space for Washing, Render, Author, 2021 94Fig. 67 Voyeuristic Render, Author, 2021 96Fig. 68 Second Floor Plan, Author, 2021 98Fig. 69 Private Space, Author, 2021 100Fig. 70 Roof Floor Plan, Author, 2021 102Fig. 71 E Facing Section, NTS, Author, 2021 104Fig. 72 S Facing Section, NTS, Author, 2021 104Fig. 73 W Facing Section, NTS, Author, 2021 106Fig. 74 W Facing Section, NTS, Author, 2021 10698viiiviiiiI would like to begin by acknowledging that the land on which I have stud-ied and worked during the duration of my studies at The University of British Columbia is the unceded territory of the Coast Salish Peoples, including the territories of the Musqueam, Squamish, and Tsleil- Waututh Nations.Thank you to:My graduation project chair, Leslie VanDuzer, and my committee members: Mari Fujita, and Eric Salinsky- thank you for your guidance, expertise and kindness during the semester, it was a pleasure. Thanks to my friends and all their support, particularly to Kim Luttich for your friendship and insight.To my parents and grandparents for your care, generosity and support, and to everyone else who has supported me on this journey. ACKNOWLEDGMENT 1110xxiThis thesis aims to challenge the current models of secularism on the UBC campus through the creation of a vibrant multi-faith space that celebrates and accommo-dates for different religious groups on campus and encourages interfaith dialogue.THESIS STATEMENT 1312xiiixiiiINTRODUCTIONWhere modern westernized societies view themselves as secular and religion as a matter of the private realm, faith continues to be a relevant force in our world today. Regained interest in religion as a social, political, and cultural force has emerged and interaction and engagement with religion in the public domain has been deemed increasingly important. In this context, the typology for multi-faith architecture has emerged and in last decade over1500 multi-faith spaces have been built in the UK and even more have been formed in the United States.1At their core, multi-faith spaces aim to integrate religious and non-religious world-views in a creative mutuality: one that counteracts ideas of exclusive, intolerant and hierarchical political and religious identities, and aims to allow for respectful difference, inclusion and interaction.This thesis aims to further explore the multi-faith typology by housing multiple religious groups at the University of British Columbia. Challenging current models of secularism, this thesis views religious belief as an asset to the education of students and a positive experience to the campus at large. This thesis creates a celebratory space for Buddhists, Christians, Hindus, Jews, Muslims Sikhs and the university in an attempt to accommodate for the diverse cultural landscape on campus. While not conclusive, this thesis aims to start a conversation regarding the inclusive and diverse societies we wish to build in our world. 112xivPART 1 PRELUDE32Early BeliefIs there more to life than just hunting and gathering?Procession and pilgrimage are essential equivalencies in religious architecture. The procession is usually involved in ritualistic aspects of religious belief. The linear path and the point “centre” are commonalities where the end of the path usually leads to an idol, altar or a pulpit. Gobeki Tepe plan`Gobeke tepe represents one of the oldest buildings and oldest sanctuaries known to man. Predating stonehedge by 8000 years, gobeki tepe revealed much about human civilization and the importants of belief. It was once believed that the agricultural revolution gave time and space for hunter gatherers to pursue activities beyond the accumulation of food. That agricultural revolu-tion gave rise to cities, writing, art and then religious belief and forms of spirituality came after. Gobeki Tepe shows a robust belief system and the first known spiritual space to mankind, adding to notions that belief and spirituality is an integral part of the human condition.Religion had an integral role in for socities and many suppose that religious belief and ritual played a role in social cohesion and prosocial trust. Relevant in our discussion of accommodating for religious and spiritual groups, its important to look at how belief has evolved and played a role in humanity. Our oldest understanding of religion is represented through Gobekli tepe and marks one of the oldest buildings, as well as the oldest “religious” spaces known to human-kind. Predating Stonehenge by over 6000 years, the discovery of this ancient built-space in modern day Turkey has profound implications regarding our understanding of religion.2While once believed that the agricultural revolution gave time and space for hunter gatherers to pursue activities beyond the accumulation of food, Gobekli Tepe showed a robust belief system and evidence of religious practice prior the discovery of agriculture.3 That as long as we’ve known humans and we’ve been able to trace the spaces they’ve inhabited, there have been traces of belief and systems to xplain the world we are situated in. Figure2 shows a plan of the archaeological discovery of Gobekli tepe. The cen-ter of the circular form highlights the “worship” areas and prior to entering this space, there’s a long procession around the exterior of the building. The stone built space is decorated with elaborate carvings of animals, deities and other mysterious figures. The space was clearly not for protection, the accumulation of food, or for shelter; rather amongst scholars its clear that essential to early humans were spaces that aimed to provide meaning through religious or spiritual practices. Fig. 2 Gobelki Tepe Plan, Author NTS Fig. 3 © Kerimbesler, Gobekli Tepe, Photography, 202154Freud Sigmund Freud proposed that religious and spiritual systems are ultimately derived from a universal and obsessionally neurotic reaction to the certain-ty of death; that all humans have an innate human attempt to manage the guilt and anxiety that our lives seem frequently to engender.6 Freud in his understanding of religion and human behavior viewed religion as a universal system that explained our place on earth and something essential in the ex-perience of human-life. Maslov’s’ contributed to the conversation regarding the importance of spir-ituality and religion in his foundational, “hierarchy of needs,” and classified and ranked humans most fundamental and important needs for life and sur-vival. Maslov distinguished humans most fundamental needs and classified love and belonging and self actualization as human needs.7 Religious belief and spiritual understandings are commonly regarded in either the third or fifth tier of human fundamental needs. Over the past three decades, the scientific community has been probing re-ligion, finding the variety of benefits and effects it has on people. Notably, having a meaningful belief system has been deemed statistically significant factor contributing to a long and happy life.8 The scientific community of nurs-ing, medicine, higher education, psychiatry, psychology and business have all found immensely positive effects on learning, health, and wellbeing all attributed to belief.9 Contemplation, an act integral to many religious systems, has been shown to significantly increase cognitive functioning, reduce stress, anxiety, loneliness and depression.10Regardless of religious orientation, religious and spiritual practices have had clear positive roles for society. The effects of prayer, meditation, and con-templation and social networks attributed to religion have had such a strong positive effect on well-being that has made religion relevant and impactful for many. The statistics of the positive effects of contemplation and religious practice have created a wealth of business ventures for the public monetized through apps, podcasts and other products that contribute to the 4 trillion dollar wellness industry world-wide. MaslovWhile religion has been a constant throughout human history, theorists and psychologists have researched exactly how religion has managed to last as long as it has. UBC Psychologist in his book “Big Gods” hypothesized that religion was a critical agent in facilitating close bonds and increasing trust amongst early humans.4 Through the practice of rituals, religion was seen as an agent that binded people together and was integral in creating kinship, distinguishing in-groups throughout time.5 Historically those who were held accountable by moralizing Gods would be more trusting than those without this belief system. In this way being religious was seen as advantageous in gaining many social advantages carrying evo-lutionary benefits.Its long been obvious that religion has been a social system for many that has provided an outlet for identity and meaning that unites a wide variety of peo-ple through shared experiences. Early BeliefProcession and pilgrimage are essential equivalencies in religious architecture. The procession is usually involved in ritualistic aspects of religious belief. The linear path and the point “centre” are commonalities where the end of the path usually leads to an idol, altar or a pulpit. Gobeki Tepe plan`Gobeke tepe represents one of the oldest buildings and oldest sanctuaries known to man. Predating stonehedge by 8000 years, gobeki tepe revealed much about human civilization and the importants of belief. It was once believed that the agricultural revolution gave time and space for hunter gatherers to pursue activities beyond the accumulation of food. That agricultural revolu-tion gave rise to cities, writing, art and then religious belief and forms of spirituality came after. Gobeki Tepe shows a robust belief system and the first known spiritual space to mankind, adding to notions that belief and spirituality is an integral part of the human condition.Religion had an integral role in for socities and many suppose that religious belief and ritual played a role in social cohesion and prosocial trust. EvolutionaryFig. 4 Early Human Belief, Author, 202176Belief is here to stay: Secularism proposed an inevitable death of religion; that as cities were to grow and become more advanced, that eventually religious organizations and belief would reach its demise. Despite the popularized theory, data suggests contrary.11 Globally, religion is thriving and actually growing: by 2050 Muslims will pass Christians for the highest adherents to a religious organization at 2.92 billion making up 30% of the global population.12 Furthermore, only 13% of the global population will be considered unaffiliated, while the rest being apart of a religious group. Due to differences in fertility rates, there will be strong differences in religiosity across the globe. Fertility rates in regions like Sub-Saharan Africa, South Amer-ica, and the Middle East will rise much quicker than in Western Cities. North America, Europe and Japan, which consist of low fertility rates and aging popu-lations will contribute to the “non- affiliated group” that will actually decrease in respect to the global religious landscape. While this data may suggest religion being a conversation for the non-westernized countries, religion will have a essential role in immigration, international development, international conflict and will continue to play a role in important human and social issues.Canada is a melting pot of different religious and cultural identities and is glob-ally known for being one of the most diverse countries in the world. Here in B.C., many interesting fluctuations are occurring in religious belief, but more specifical-ly: adherents to some sects of Christianity are seeing decreases, however, vibrant Sikh, Hindu, Muslim and non-affiliated populations are growing quite steadily.13 These groups continue to permeate the Canadian landscape and celebrating these religious and cultural differences is integral to promoting inclusion, accep-tance, and integration with those who are different. Local BeliefReligion at large...2010 205083.6% 86.8%Global adherents to a belief systemJewish48.8%45.4%41.1%37.5%35.68.9%5.9%-9.1%Growth Rate of Religions in BCChristiansMuslimsNo ReligionHindusSikhOtherBuddhistsHindusJewishChristiansMuslimsBuddhistsFolk ReligionsUnaffiliatedOtherAll ...2010 205083.6% 86.8%Global adherents to a belief systemJewish48.8%45.4%41.1%37.5%35.68.9%5.9%-9.1%Growth Rate of Religions in BCChristiansMuslimsNo ReligionHindusSikhOtherBuddhistsHindusJewishChristiansMuslimsBuddhistsFolk ReligionsUnaffiliatedOtherAllFig. 5 Religion Growth Rates, Author, 2021Fig. 6 Canadian Religion Growth Rates, Author, 2021Data Source: Pew ResearchData Source: Stats Canada98In line with SBNR thinking, Harvard professor Cox, notes world re-ligions are currently in reform, with growing interfaith movements, de-westernization of Christianity, liberation technology and the giant influx in Pentecostalism.21 Cox highlights the general trend of religious folks, is that people are becoming less dogmatic, more practical, more interested in ethical guidelines and spiritual disciplines than in doctrine, with a view that future of faith is open, expansive and hopeful.22 The Vatican writes of current religious spaces, that the future architecture of religion is less interested in ideas of formalism and ico-nography, rather, universal ideologies related to spirituality.Sociologist Thomas Luckman in the 60’s predicted that religion wouldn’t die out and hypothesized of an “invisible religion,” where distinct and separate denominations become more diffused, and syncretic private systems would emerge.23 This concept encouraged religion to reinterpret current religious practice to allow for a more personalized, syncretic experience. The syncretic approach sees the amalgamation of different religions to be perfectly suitable, where belief becomes highly catered and individualized.Where syncretic belief amalgamates systems to a make an individual-ized belief system, the pluralist point of view simply sees all religions as important and valuable, that one religion isn’t inherently more correct than the other. Many religions like Baha’i and Buddhist thinking ac-cept and hold these syncretic ideologies. Theoretically, this viewpoint alludes to a space where all religious groups can exist and accept the presence of other religious systems. Where increasingly urbanized societies are less satisfied with ex-clusive and hegemonic ideals typically associated with religion and multi-faith space are able to effectively avoid this issue, while also providing program that is useful for a wide array of spiritual and indi-vidual forms of belief. SyncretismPluralism“Perhaps its perfectly possible to enjoy German beer with Ital-ian pasta while listening to French music” Harvey Graham Along with increases in many forms of belief, there has been a strong increase in a demographic known as the “non-affiliated.”14 The non-affiliated refers to those who classify themselves as not involved in any organized religious system, but are often misunderstood. On first glance this subset of the population is often deemed atheist or lacking any belief whatsoever, however, the non-affiliated is much more nuanced.The non-affiliates of the belief spectrum encompass a subset sociol-ogists refer to as the Spiritual But Not Religious (SBNR’s). SBNR’s represent 27% of the American population and represent the third largest subset of belief in America and the fastest growing on the American spectrum.15 Modern society has been quick to highlight the tragedies, shortcomings and failures of organized religion and SBNRS are those looking elsewhere for purpose and meaning. Sociologist Mercante has conducted in-depth studies and interviews on those who identify as SBNRS. She divided this group into four distinct subsets: Dissenters (those with active distrust for religious orga-nizations), Explorers (those open-minded and curious towards new belief), Casual (those who treat spirituality and belief as functional and use at an as need basis), and seekers (those actively looking for a new religious home16. Most SBNR’s reside in urban contexts, tend to be younger populations and coincide with liberal and inclusive values.17 Where ritual and isn’t an organizing principle in most SBNR’s lives, rather, spirituality is often implemented from a functional per-spective and picked up and dropped when most convenient. In most cases, the SBNR is less interested in dogma and ritual, rather spiritu-ality often coincides with values of health and wellness and being.18The rise of self-spirituality is bound with 1960’s counterculture and rights revolutions: the civil rights, second-wave feminist and gay lib-eration movements by which this has highly influenced Canadian culture. The self-spirituality reflects social liberalism, sacralizing val-ues of authenticity, mutual respect, acceptance and difference. 19Canadian philosopher Charles Taylor writes, “western march towards secularity has been interwoven from the start with this drive towards personal religion embedded with authenticity.”20 Which is counterin-tuitive to the common critics of the SBNR movement that self-spirituality leads to narcissism or hedonism.. Non-AffiliatedNew Trends in Belief 1314?Fig. 7 Vancouver Belief and Architecture, Author1110Architecture and Sacred SpacesIn determining architectures role in creating meaningful sacred spaces, it’s important to look at how historically this has been approached. At the center of the urban city used to be religious centers that bonded and united commu-nities with a common identity and purpose. In the modernist and secular city, planning regimes value size, money, and power dictate space.24 Rationalism is the modernist approach to city mak-ing where zones of living are allocated and rituals of life are fragmented throughout. Corbusier highly influenced this separated approach where the “outer world” was of little worth, and knowledge was found in the individu-alistic life.25 While seemingly post-modern, these schemes made it difficult for people to congregate and the focus on efficiency and rationality pinned the city as soulless public space. In Corbusier’s attempt to create a sacred and transcendent city, perfect order, proportion and aesthetics contributed to his idea of the sacred city. Corbusier’s vision of the radiant city was glass towers reaching into the sky where the city itself became the temple; Corbusier’s city had no churches because all human desires could be realized in this environ-ment.26In stark contrast we see De Certeau who suggests the lived environment is what makes a place sacred. With less focus on form or structure, De Certeau’s sacred city only comes through the defying of differentiation, classification and the breaking of social hierarchy. The story of the inhabitants create a narrative that shape and transform environments to create a sacred space.27 De Certeau’s evaluation of the sacred city depends on equal opportunity and meaningful engagement with those within and stories take ownership of space in defining boundaries and sacred spaces. How religious communities are gathering in cities is in congruence with a De Certeau model, where the spaces they occupy have little importance. De CerteauCorbusierFig. 8 © LepoSs, La Cité Radieuse (Colonnes sur le toit)Fig. 9 © James Willamor, Everyday Life, Photography, 20071312In the last 50 years, as belief has tangibly been shifting, debates as towhat architectures role is in creating so called sacred environments hasbeen put to question. When given the opportunity to design a chapel,Frank-Loyd Wright’s interpretation was to create a building that wouldbe timeless in its expression and it became simply a cube in terms ofits formal qualities. His perspective was that the built environment andthe act of creating space is inherently an expression of a living spiritand is a sacred act.28 Additionally, through nature, Wright claimed hewas able to highlight the sanctity of God’s creation, and through anarchitecture that brings emphasis to not the architecture itself, ratherthe exterior, thats how wright viewed crafting sacred spaces.Sadbha and Moneo suggests architecture can be a place for sacredto transpire, but it cannot create the sacred through an arrangementof architectural elements by itself; however, where architecture canmanipulate light, sound, materials, texture, color, water, fire, shadows,skillful and thoughtful design can create spaces that allow people toexperience a transcendent state- one that transports an individual toanother state of being.29Sigurd Bergmann observes that architecture can function beyondsimply a place for transcendence; it can be the agent of belief itself,an autonomous agent of theology itself. The horn is not music, butthe horn allows human breathe to fill it and music is made. In this wayBergmann suggests architecture as the vessel, similarly, Diana Eck,religious scholar, states architecture acts as frame or a window bywhich we orient and perceive the sacred.Karsten Harries offers insight beyond the typical aesthetic route andsuggests architecture is only sacred as a site of sacred memory. Harriessuggests only through the certain functions, such as providing aspace for humans action to transpire, that sacredness is achieved. Inthis sense attention to how ritual, or function of a prayer, mediation orsolace as the role architecture has pertaining to the sacred.30Amongst famous architects, theorists and historians the debate ofwhat exactly constitutes sacred isn’t synonymous; if spiritual statescan be externally induced, can the built environment be utilized toadvance meditative, contemplative and spiritual practices? Can a language be determined for what constitutes these “sacred” spaces. Or if the building is just a shell for particular programmatic conditions to exist, what would a shared religious space look like?Sadbha MoneoBergmannHarriesFrank-Loyd WrightHistorian of religion Mircea Eliade’s conventional yet highly influential approach is what currently permeates the formation of sacred space. The realm of the sa-cred is completely “other” than the mundane and separated from everyday expe-rience.31 In this perspective, there’s no continuity with the everyday, rather, divine and ordinary are mutually exclusive concepts.In the creation of the sacred through separation from the everyday, this approach has isolated and made religious spaces unapproachable in modern societies. Sennet claims in Augustine’s City of God that western societies have successfully created divisions from one another, where public space is bland and facilitates movement across rather than within.32 Sennet claims a need to reaffirm “outer life” is essential for the recovery of the placeless city. By denying the value of the “outside,” religion underpins western suspicions of religious hegemony, where the sanctuary is “protection” from other and outside.33Fig. 10 Barriers to Entrance, Author, 20211514PART 1.2 THE PROBLEM1716AphophaticStillness/Quiet/ NegationSensory WorshipNegative Space(Bench, wall, table)Positive Space(Ritual objects needed for worship)CatholicismHinduismAnglicanismEastern OrthodoxyTibetan BuddhismSikhismHare KrishnaHinduismNon Conformist ChristiansUnitarian Theravada BuddhismZen BuddhismSufi IslamHumanistSecular BuddhistQuakersSBNRNon Conformist Evangelical ChristiansAnglicanismSunni/ShiaOrthodox JudaismThreshold for groups able to practice on campusRE-THINKING SECULARISM AT UBCThis thesis finds its context at the University of British Columbia. Like many universities, U.B.C. claims to be secular and not affiliated with a particular religion and hopes to be open and accepting to all. In the goal to not favor any particular religion, the university doesn’t actively provide any resources to religious, rather they must go through the process of renting out classrooms or using the multi-faith rooms on campus if they are to practice their beliefs. The spaces UBC provides are leftover or unused spaces in larger educational buildings that weren’t specifically designed to be a multi-faith space, rather, were retrofitted and given a faith room program when the need was ad-dressed by the campus. These rooms lack any sort of specificity, have minimal windows, lack proper ventilation and they cant fit over 50 people. The UBC 2019/20 Wellbeing Annual Report, indicated that this current mod-el isn’t working - that 35 per cent of students at UBC reported feeling their beliefs and identities were not valued by the University.34 Considering the wide variety of students surveyed, and how non-religious individuals also filled out the survey, 35% represents a large number of the student body not feeling validated for their beliefs or cultural identities. In an attempt to not favor any religious group, secularism inherently tends to favor religions with low idols and sensory worship levels. As seen by the image on the left, the empty classroom may be useful for Buddhist, or non conformist Christians, but for Sikhs, Muslims, Hindus, or orthodox Jews less so. A Muslim can’t pray without washing or a prayer mat; likewise, a Hindu would find little meaning in worshiping if they didn’t have an idol present to give thanks to. Secularism as a model, as a result, has aided in providing over 5 evangelical Christian groups space to practice during the week (including the president of the University who practices in CIRS building on Sundays), whereas many other religious groups find it much more difficult.Fig. 11 Ritual Space and Ritual Practice, Author, 2021Graph Adapted from Terry Biddington, Multi-faith Spaces, History, Development, Design and Practice.1918“The Wesbrook Building Prayer Room is open by drop-in to all students of any faith for prayer, quiet contemplation, and reflection.”SPACE1SPACE 3W E S B RO O K B U I L D I N G RO O M 116, RO O M 118MA R I N E D R I V E B A L L RO O MCURRENT SPACES“The Marine Drive Residence Prayer Room is open to the Muslim Student Association and the Thaqalayn Muslim only.”No washing or cleaning facilities-Lacks any privacy between groups-Little to no storage for idols or items--Space for “quiet contemplation, prayer and silence.”-Little or no natural light-Lack of spiritual aesthetic.-Can only fit 30 people, often creates fire hazard-Poor Ventilation Operating Hours: Mon-Sat: 7:30am-4:30pmExcept:1-3Occupancy: 30Operating Hours: Friday: 1-3pmOccupancy: 500-Lacks faith items (mihrab, minbar, quran, orientation, gendered possibilities) -No space to clean before prayer-Washroom converted to faculty only due to water spillage in bathrooms-Lacks privacy, continually people enter ballroom unaware-Hard floors uncomfortable to pray onSPACE2“The West Mall Swing Space Prayer Room is open by drop-in to all students of any faith for prayer, quiet contemplation, and reflection.”W E STMA L L SW I N G S PAC E 209Operating Hours: Mon-Sat: 7:30am-4:30pmOccupancy: 45- Negative design-No washing or cleaning facilities-Lacks any privacy between groups-Little to no storage for idols or items-Space for quiet contemplation, prayer and silence. -Lack of spiritual aesthetic-Can only fit 45 people, often creates fire hazard-Poor VentilationFig. 14 UBCAlumni, Westmall 209, PhotographyFig. 12 Unknown, Marine Drive Ballroom, PhotographyFig. 13 © Fboudville, Wesbrook building,-Photography, 20092120The way space is represented and shown throughout a university campus elucidates priorities and what is important to the university at large. These universities shape the production of knowledge for students and play a large role in their understanding of political and power relations. By posturing inclusion and accommodation, not only does this benefit religious and ethnic groups at the univer-sity, however, it allows for further integration, education as well as normalizing cultural differences on the UBC campus. Undoubtedly UBC attracts an amalgamation of diverse students and creating spaces that attract as well as allow those with religious needs to feel safe and valued should be important to university institutions.As the primary stakeholder, a multi-faith has strong benefits for the university, not only gaining strong public notoriety for diversity and inclusion, but it also creates a large incentive for international stu-dents and immigrants who may skip Canadian and American universities due to the large cultural or religious differences. A multi-faith center allows those a safe and welcoming space to receive an education without having to compromise pivotal aspects to their identity. Large public institutions like UBC should not only see an incentive in multi-faith spaces, but they have a legal responsibility in accordance with Canada’s values for diversity and multiculturalism to accommodate for religious and cultural difference.35 While this often ends up looking like corner spaces and the most undesired spaces on campus left to religious groups, it’s important to note they are legally responsible to con-sider these groups and create spaces for them.Where religious belief is often compartmentalized and a part of some devotees life, for many its an integral part of ones everyday and a central part to their understanding of themselves and their identities. Compromising an ability to pray compromises central aspects that make up how that per-son understands and perceives themselves and their surroundings. Pedagogy pertaining to religious identities on university campuses has shown that the ability to practice one’s belief is integral to ones’ health and well-being and a study conducted by Nasir & Al-Amin showed that Muslim students in America who do not find support for their religious identity at their university had lowered academic achievement and their sense of wellbeing was affected.36Furthermore, studies on Jews, Christians, and Muslims across nine of the University of California cam-puses aimed to gain data about well-being and identities to find that Muslim groups linked others’ negative speech and attitudes with a belief about their personal religious practice being disrespect-ed on campus and that all groups had negative experiences influenced by peers, faculty and staff. Additionally, minorities were seen to be victims of marginalization and stigmatization in Canad as Stats Canada revealed that hate crimes motivated by race and ethnicity rose 10% from 2018-2019, hate crimes against Muslims grew 9%, and by 2036, its predicted that an increase in non-christian religion will grow from 9 to around 16% of the total Canadian population.37 And finding indicating that visible minorities in Canada reported feeling less safe than the rest of the population and certain groups are much more likely to report experiencing discrimination.38 While much of the research focuses on Muslim-Arab identities, these experiences of marginaliza-tion, misunderstanding, inability to practice, and religious othering occur between many religious and ethnic groups, spaces that aim to normalize and encourage interfaith dialogue and affirm marginalized groups is a posture that is important for the future of diversity and inclusion in Canada. Relevance2322Ample research has been conducted regarding Muslim identities at University campuses. As one of the largest and fastest growing religious groups with high devotion and strict daily prayer requirements much of the pedagogy revolves around Muslim students. As the number of Canadian Muslims grows rapidly, reports show many face several challenges related to their cultural and religious identities. In a 2018 study of cultural identities of Arabs-Muslim graduate students at UBC, there was a strong response in need of integration of Muslims on cam-pus. While university policies advocate for diversity at an individual level, there was a common rhetoric to support Arab students as a whole. A wide range of topics were brought up by Muslim-Arab students: 391. The need of awareness and education on campus about Muslims and mak-ing the campus safe for cultural minorities. 2. The lack of spaces available for prayer or washing and the vast distance be-tween these spaces on campus. 3. Feeling undervalued, discriminated against, and unheard by the university at large. Many other religious groups have been vocal regarding the lack of accom-modation for religious practices. Sikh’s on campus mentioned having to share a space with three other groups, having no spaces to warm up vegetarian food, as well as a frustration with always having to book classrooms to be able to pray or meditate. Hindus have opened their bedrooms as temporary temples during holidays as the closest Hindu temple is over an hour away by transit and Jewish groups have been the face of multiple antisemitic attacks on campus. RELIGION AT UBC“I have to say, it’s tough. The prayer space is the center of the community,” ..... “But I’ve seen people praying in stairwells and parking lots instead, making use of whatever they can to try and fulfill their obligation, -Aassem Abdel-aziz“I tend to feel that I’m not a part of the bigger community of the university,” ... “Sometimes I feel like as if I’m doing something wrong by going into a storage room and praying. So what should I do?”-Anam Imtiaz Elahi“It is not about the campus being a secular place because that claim is a fallacy. In fact, religion exists on-campus in various forms such as the policy on religious holidays in the syllabus, the Christian religion holidays that the school follows, and the visible existence of churches and a religious college on campus. Indeed, Muslim students wished to be more visible on-campus and to have better accommodations for their religious needs.” -Ayesha“Spaces to conduct worship and religious services are very inadequate on campus. We have done events such as weekly meditation, hymn singing (kirtan) programs and langar events (free food for all students), and have needed to book rooms and spaces to hold them all the time. Our office is not that big and is shared between three clubs, so that space is very limited. I think a lack of permanent space also hinders us from planning more events as booking rooms and spaces for some larger events is not an easy task. This in turn cre-ates less opportunity for Sikh UBC students to come and join us.”-Tajdeep SandhuTESTIMONIALSData based from: Qutub, Bayan Naif. 2018. “Identities of Arab Muslim Graduate Students : Spaces, Discourses, and Prac-tices at a Canadian University.”University of British Columbia2524PART 2 ARCHITECTURE OF MULTI-FAITH2726Fig. 15 Positive and Negative Space, Author, 2021Multi-faith architecture is a recently new phenomenon where those with faith, those with no faith, and perhaps those who have directly opposing view to the other, share spaces with one-another. The architecture of multi-faith is naturally complex and creating a space thats able to accommodate for a wide variety of program makes the design of multi-faith spaces challenging.In an attempt to best house religious groups, two main modes of constructing multi-faith spaces have been developed: negative and positive spaces. Negative spaces creates unity by exclusion, where spaces avoids any distinct ornament symbolism or opposing religious iconography, whereas positive spaces aims for unity by inclusion, where groups are exposed to symbols and ritual items of other groups, but also get to have their own religious items displayed as-well.40 Negative multi-faith spaces are the most common form as they are the easiest to create. With very little needed, these spaces typically are created in the excess spaces of already built forms. These spaces are seldom designed by architect or are thoughtfully designed. Effective negative multi-faith spaces require high levels of storage and flexibility so groups can change the space to fit their needs. The main problem with negative designs is that the spaces lack any sort of meaning or identity and in an attempt to house everyone, they adequately house no one. 41 Negative spaces are inherently less architectural and reply solely on the users to create the program of the space. While negative spaces seem more partisan than positive spaces, they tend to favor groups where the program is silence, still-ness, or meditation where as groups that rely on ritual and have strong needs to worship often find these rooms less effective. Positive spaces in multi-faith design don’t shy away from idols, paraphernalia or symbols of other faiths, rather allow these items to be exhibited. The expectation is that users dwell in “respectful difference” where symbols of other groups aren’t a deterrent to practicing one’s own faith. Studies on the creation of multi-faith spaces has shown that the more specific these spaces get and the more they accommodate for the specifics of the religious groups needs, the more effective and used they are. 42Multi-faith spaces are typically seen in large public spaces to accommodate for diversity and are seen in workplaces, airports, train stations, universities, large civic buildings and at sports events.43 These spaces represent the post-secular society where the public engages in religion in attempt to be accommodate for diversity and inclusion. An Intro to Multi-faith2928Fig. 16 Meditation Space Diagram, Author Fig. 17 © Simone Bossi, Interior Perspective, Photography, 2020Fig. 18 © Simone Bossi, Interior Perspective,Photography, 2020Meditation SpaceTadao Ando1994-1995 Paris FranceAndo created a small and simple concrete cylinder six meters in diameter and height located in the city of Paris, France. To enter into this meditative space, one must proceed through a long curved passageway. The path acts as a threshold into a new space removed from the immediate city context and as one pro-ceeds into the center space, a water with rocks exists below giving a sense of suspension and arrival to central meditative space. When inside the meditative space, sounds of the water moving through the rocks can be heard from the central space. The tall space encourages people to look up and look at the light protruding through the space surrounding the circular roof plate. Ando creates a negative multi-faith space and a public moment of retreat for the 21st century. Through the use of procession, light, and a simple material pallet, the space aims to be a space for rest, contemplation, and relaxation. Ando uses architecture as a mediator between the natural environment and man, and creates a moment where attention is fixated on the light peering through the roof as well as their body in space. While not as useful for religious purposes, this shared experience is3130Fig. 19 Bern House of Religions diagram, Author, 2021 Europaplatz Multipurpose CentreUrban Office Architects2012-2014 Bern SwitzerlandSwitzerland’s, House of Religions and Cultures in Bern offers a spiritual home to religious groups in the city who lack their own spaces to conduct their religious worship and ceremonies.44 The ground floor acts a main circulation hub near a busy train station that receives a lot of traffic from those visiting Bern Switzerland. On the first two floors are the temples of each religious group as well as access to shopping, and other amenities usable by the public. The upper floors consists of housing units and apartments. The space intends to allow newcomers who enter into the country through transit a chance practice their faith as well as aim to mini-mize social tension between those with differences.The project was completed in 2014 and provides spaces for five different groups to pray and worship with common spaces linked between the different groups. The walls of the neighboring religious groups into the flex space is are movable which allows for a larger spaces in the center when different events or celebrations are occurring as well as an open posture to the public.Three religious homes are on the first floor surrounded by the dialogue center. This region is open to all groups as well those not apart to any of the religious groups housed. Multiple flex spaces exist around the sanctuaries to account for events as well other activities that may occur. All groups share the main corridor between the sanctuaries of the groups. Fig. 20 © José Hevia Blach, Buddhist Room, 2018 Fig. 21 © José Hevia Blach, Hindu Room, 2018 Fig. 22 © José Hevia Blach, Flex Space, 2018 HINDU MUSLIMBUDDHISTSTAIRDIALOGUEFLEXFLEXW.S.CHRISTIANSTAIRDIALOGUEFLEXFLEXDERGAH ALEVISOFFICES1st2nd3332Re-Thinking the Blank White RoomIn an attempt to create spaces for everyone, multi-faith architecture often imple-ments a negative design scheme. In an attempt to favor no group specifically, these spaces are bland, white, empty and lack any architectural or spiritual in-terest. A new multi-faith space will allow for an architectural language that pro-motes spiritual and sacred experiences through the use of light, thresholds and materiality.Fig. 23 An Empty Room, Author, 2021 3534Programmatic Robustness Multi-faith spaces are most effective when they adequately account for the var-ious needs of the different religious groups. Having a robust system that allows for the wide variety of programmatic needs held by different religious groups will ensure the space is useful for a the different religious groups practicing. ...Fig. 24 Programmatic Robustness, Author, 2021 3736Interaction between usersAn important element in the creation of multi-faith spaces is the acceptance and tolerance of others. The aim for multi-faith spaces is to promote inclusion, dialogue and understanding of those who may have different cultures or belief. Typically in multi-faith architecture, the only space for interaction is the hallway both groups share to their respective spaces, thus, re-thinking how groups can interact and share spaces will be essential in creating new meaningful multi-faith spaces. Fig. 25 Meaningful Interactions, Author 3938Program/RitualPhenomenological InteractionPART 1.2 RESEARCHFig. 26 Qualities of Religious Space, Author, 20214140HOW/WHENThe following diagram highlights when and how different religious groups practice. The outer ring shows the holidays that are important to each religious group and the inner ring shows both the daily, as well as the weekly practices. Some religion have strict prayer times they abide by, whereas other groups would use a prayer space more randomly and throughout the day. The only religious groups with a strict weekly holy days are Muslims who practice Friday at noon, Jews who practice Friday night or Saturday morning and Chris-tians who most likely practice on Sundays.Fig. 27 Events, Services, Daily Prayer, Author, 2021ZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZZ MON TUES WED THURS FRI SAT SUN BuddhistChristianHinduIndigenousJewishMuslimPaganSikhBuddhistChristianHinduIndigenousJewishMuslimPaganSikhHOLIDAYSDAILYSERVICES JANUARY FEBRUARY MARCH ARPIL MAY JUNE JULY AUGUST SEPTEMBER OCTOBER NOVEMBER DECEMBER 5671918171615 14 13 121012 123981144342MUST HAVE PREFER CANNOT HAVENo special needs 9 sides and a domeBuddha Image, altar, incense, room to move aboutFlexible seating, involvement in natureWashing Facilities/ Shoe StorageGendered SpaceRepresentational art/ imagesQibla (direction to mecca), shoe storage, wudu facilities, shoulder to shoulder prayer, gendered spaceSpace to meet in a circle, access to natureRaised platform for preacherOutside meeting, no seatingSpace for proces-sion/storage of Torah and scrollsGendered space (dep. orth.)Representation of living creatures and humans, symbols of other faiths, food objects that are forbidden Representation of living creatures and humans, symbols of other faiths, food objects that are forbidden Non-Christian SymbolsWashing Facilities Natural EnvironmentAltarCross, crucifix, water, candle, organ/ music facilitiesShoe storage, possibility for a flame, incense, waterGendered space, figures for gods and goddessesAbility to identify cardinal directions/ access to natureAccess to Nature Individual Prayer SpaceJudaismChristian(Most)Buddhist(Not Zen)SikhHinduBaha'iPaganIslamShintoFirst NationsSBNRJerusalemMeccaN/AN/AN/AN/A580110060042040080062562513701370750400625JewishHinduChristianBuddhistSikhIslamNEEDSFig. 28 Must-have, cannot have, would like diagram, Author, 2021- Adapted from the “Basic Briefings” of the Competition Kit for the Interfaith Sacred Space Design Competition, San Francisco, 2004. Fig. 29 Orientations, Author, 2021 Fig. 30 Prayer Positions, Author, 2021 4544BASEHindu Temple Buddhist TempleGurudwaraMasjid SynagogueChurchMeccaHOUSES FOR RELIGIONThis segment looks at the spatial organization for the houses of Buddhists, Christians, Hindus, Jews, Muslims and Sikhs. Applied to the same frame-work labeled as “base,” the project explores how each group would organize and occupy the space.Seating, orientation, as well as the objects in the space are typically what determines the difference between the spaces. Churches have no requirement for entry, most use pew, bench, or chair seating accompanied with an altar and a space for music and storage areas. A Masjid possess a separate space for females either at the back of the room or an entirely separate space. At the front of the Masjid is a Mihrab and a Minbar that act as a directional piece towards mecca and a small pulpit to speak from. Carpet is needed for the postures these groups take when praying. The synagogue needs to account for the main programmatic need- the procession and reading of the Torah. In the center of a synagogue is a bi-mah where Torah readings are conducted and ample space exists around the bimah for the transportation of the Torah. The most orthodox of Jews practice by separating genders. A Hindu worship space would need to be able to hold the many figure God and Goddesses for people to pray, offer gifts and light incense. Typically with Brahman in the center of the space, this God figure oversees all Gods and the other deities exist on the exterior of the space with large storage spaces. A Gurudwara has a palki and a space for music at the front of the pro-cessional space and Sikhs sit on the floor or rugs to pray, meditate ,or sing hymns. The gurudwara is open on all four sides to hold an open posture to the outside. After services, Sikh’s commonly engage in Langar, the cooking and feeding for many which exists outside the Gurudwara.The Buddhist temple usually requires the space has minimal distractions. Depending on the branch, Zen Buddhist and secular Buddhists don’t need a Buddhist statue to practice rather a still and silence place preferably surrounded by nature. Theraveda and Mahayana Buddhist typically prac-tice by praying and meditating to a Buddhist statue sometimes also using incense or music in their practice. Fig. 31 Religious Spaces Layout4746OBJECTSM1-PM2-P700mm184mm1200mm1110mm254mmM3-P M3-E M4-PM4-E1700mm2000mm1200mm1700mm2000mmM1-PPlanMuslimCarpetTypically wool3-5 timesM2-PPlanMuslimQ’uran3-5 timesM3-PPlanMuslimMinbarMediumM3-EElevationMuslimMinbarMediumM4-PPlanMuslimMihrabLargeM5-EElevationMuslimQibla WallLargeM4-EElevationMuslimMihrabLargeS1-EElevationSikhPotTypically metalLargeAfter services/ Langar eventsS2-EElevationSikhRolled carpetTypically wool8am and 5pmS3-E.f.Elevation (front)SikhPalkiVarious materialsMediumS3-E.s.Elevation (side)SikhPalkiVarious materialsMediumS4-PPlanSikhRolled carpetTypically wool8am and 5pmS3-PPlanSikhPalkiVarious materialsSmallS5-PPlanSikh (Reggis)HarmonicaSmallS6-EElevationSikhServing SpoonSmallAfter services/ Langer eventsS7-EElevationSikhBowlSmallAfter services/ Langar eventsC1-PPlanChristianPianoWood or metalMediumSundaysC2-EElevationChristianAltarVarious materialsSmallSundaysC2-PPlanChristianAltarVarious materialsSmallSundaysC3-PPlanChristianBibleSmallC4-PPlanChristianHoly CrossVarious materialsSmallC1-EElevationChristianOrganWood or metalMediumSundaysB5-EElevationBuddhistPrayer wheelVarious materialsSmallBH6-EElevationBuddhist / HinduIncenseAromatic materialsSmallDailyBH7-PPlanBuddhist / HinduFlowerSmallBHCJ8-EElevationBuddhist / HinduCandleSmallH1-EElevationHinduBrahman (idol)Largest of idolsH2-EElevationHinduVishnu (idol)MediumH3-EElevationHinduShiva (idol)MediumH4-EElevationHinduSaraswati (idol)MediumH5-EElevationHinduLakshmi (idol)MediumJ1-EElevationJewishTorahLargev1575mm1200mm2000mmM5-E4000mmS2-ES1-ES5-P S6-E S7-P780mm500mm700mm50mm100mm100mm 200mmS3-E.f. S3-E.s.1800mm1800mm760mm 657mmS4-P500mm6000mm220mm195mmS3-P557mm760mm1530mmC1-P1500mm1020mmC1-E1500mmC2-P1370mm675mm939mm675mmC2-EC3-P C4-P254mm184mm200mm160mmB3-P500mm500mm1100mm215mm780mm305mmB2-PB1-P B2-E1600mmB4-P350mm265mmB1-PPlanBuddhistGarlandVarious materialsSmallB2-PPlanBuddhistBuddha statueVarious materialsSmallB2-EElevationBuddhistBuddha statueVarious materialsSmallB3-PPlanBuddhistCushionFabricSmallB4-PPlanBuddhistMalasRudraksha seedsSmallB5-E320mm185mmBH6-E105mm220mmBH7-PBH8-EH1-E72mm60mm300mm250mm660mm530mm1580mmH2-E H3-E H4-E370mm1275mm350mm1200mm1185mm358mmH5-E1300mm430mm2500mm1650mmMHS1-EElevationMuslim, Hindu, SikhShoe RacksWoodenBefore PrayerMHS2-EElevationMuslim, Hindu, SikhWudu StationConcreteBefore PrayerJ1-PPlanJewishWoodenReading from Torah2500mm2000mm700mm200mm550450MHS1-EJ1-PM1-PM2-P700mm184mm1200mm1110mm254mmM3-P M3-E M4-PM4-E1700mm2000mm1200mm1700mm2000mmM1-PPlanMuslimCarpetTypically woo3-5 timesM2-PPlanMuslimQ’uran3-5 timesM3-PPlanMuslimMinbarMediumM3-EElevationMuslimMinbarMediumM4-PPlanMuslimMihrabLargeM5-EElevationMuslimQibla WallLargeM4-EElevationMuslimMihrabLargeS1-EElevationSikhPotTypically metLargeAfter services/ Langar eventsS2-EElevationSikhRolled carpetTypically woo8am and 5pmS3-E.f.Elevation (front)SikhPalkiVarious materialsMediumS3-E.s.Elevation (side)SikhPalkiVarious materialsMediumS4-PPlanSikhRolled carpetTypically woo8am and 5pmS3-PPlanSikhPalkiVarious materialsSmallS5-PPlanSikh (Reggis)HarmonicaSmallS6-EElevationSikhServing SpoonSmallAfter services/ Langer eventsS7-EElevationSikhBowlSmallAfter services/ Langar eventsC1-PPlanChristianPianoWood or metalMediumSundaysC2-EElevationChristianAltarVarious materialsSmallSundaysC2-PPlanChristianAltarVarious materialsSmallSundaysC3-PPlanChristianBibleSmallC4-PPlanChristianHoly CrossVarious materialsSmallC1-EElevationChristianOrganWood or metalMediumSundaysB5-EElevationBuddhistPrayer wheelVarious materialsSmallBH6-EElevationBuddhist / HinduIncenseAromatic materialsSmallDailyBH7-PPlanBuddhist / HinduFlowerSmallBHCJ8-EElevationBuddhist / HinduCandleSmallH1-EElevationHinduBrahman (idol)Largest of idolsH2-EElevationHinduVishnu (idol)MediumH3-EElevationHinduShiva (idol)MediumH4-EElevationHinduSaraswati (idol)MediumH5-EElevationHinduLakshmi (idol)MediumJ1-EElevationJewishTorahLargev1575mm1200mm2000mmM5-E4000mmS2-ES1-ES5-P S6-E S7-P780mm500mm700mm50mm100mm100mm 200mmS3-E.f. S3-E.s.1800mm1800mm760mm 657mmS4-P500mm6000mm220mm195mmS3-P557mm760mm1530mmC1-P1500mm1020mmC1-E1500mmC2-P1370mm675mm939mm675mmC2-EC3-P C4-P254mm184mm200mm160mmB3-P500mm500mm1100mm215mm780mm305mmB2-PB1-P B2-E1600mmB4-P350mm265mmB1-PPlanBuddhistGarlandVarious materialsSmallB2-PPlanBuddhistBuddha statueVarious materialsSmallB2-EElevationBuddhistBuddha statueVarious materialsSmallB3-PPlanBuddhistCushionFabricSmallB4-PPlanBuddhistMalasRudraksha seedsSmallB5-E320mm185mmBH6-E105mm220mmBH7-PBH8-EH1-E72mm60mm300mm250mm660mm530mm1580mmH2-E H3-E H4-E370mm1275mm350mm1200mm1185mm358mmH5-E1300mm430mm2500mm1650mmMHS1-EElevationMuslim, Hindu SikhShoe RacksWoodenBefore PrayerMHS2-EElevationMuslim, Hindu SikhWudu StationConcreteBefore PrayerJ1-PPlanJewishWoodenReading from Torah2500mm2000mm700mm200mm550450MHS1-EJ1-PFig. 32 Religious Objects, Author, 20214948Kirtan (music) Reading of Guru Granth Sahib Langar WuduRemove Shoes Gendered Entrance/ SpaceRemove ShoesPrayer/ ReadingsIncenseRemove Shoes Pray to Gods or GoddessesProcession of TorahGendered Space Reading from TorahMusic Shabbat MealSikhMuslimHinduChristianBuddhistJudaismSermonMusic Communion SocialWuduRemove Shoes MeditatePROGRAMShoe StorageCleaning SpaceStorage needsMusic AccessAccess to NatureChristianMuslimJewishBuddhistSikhSecularGendered SpaceSpecific Prayer TimesInsenseHinduOVERLAPFig. 33 Religious Activities, Author, 2021 Fig. 34 Mapping Equivalencies, Author, 2021 5150BathCourtyardClassroomsW.S.StorageOfficesShoe StorageEntrance / Social SpaceGardenJewish Synagogue Buddhist Temple Hindu SpaceSik’h Space Islamic SpaceAnglican SpaceMeccaPrivate washingMusicKitchenWHAT IF WE SHARED?SURROUNDING PROGRAMFig. 35 Overlap of Program Diagram, Author, 20215352Individual SpaceCommunal SpaceLightProcessionSilenceScaleELEMENTS OF SACRED SPACESFig. 36 Creating Sacred Spaces, Author, 2021This segment breaks down the architecture of creating sacred spaces and how to use space as a means to create special, profound, or meditative experiences. As shown below a toolkit for creating sacred experiences was created. Through the use of processions, light, silence, and scale, sacred spaces are created. These are either applied to an individual or a communal space. 5554LIGHTS/THRESHOLDS INDEXL1-A L2-AL3-A L4-AL5-AL1-AAxoSkylightALLL2-AAxoRayAllL3-AAxoExtrudedAllL4-AAxoLimitlessAllL5-AAxoFilteredP6-EElevationStaircaseP7-EElevationPathP8-EWallP1-EElevationColonnadeP2-EElevation CourtyardP3-EElevationBridgeP4-EElevationPortalP5-EElevationArcadeP1P2 P3P4P5P6P8P7L1-A L2-AL3-A L4-AL5-AL1-AAxoSkylightALLL2-AAxoRayAllL3-AAxoExtrudedAllL4-AAxoLimitlessAllL5-AAxoFilterP6-EElevationStaircaseP7-EElevationPathP8-EW llP1-EElevationColonnadeP2-EElevation CourtyardP3-EElevationBridgeP4-EElevationPortalP5-EElevationArcadeP1P2 P3P4P5P6P8P7L1-A L2-AL3-A L4-AL5-AL1-AAxoSkylightALLL2-AAxoRayAllL3-AAxoExtrudedAllL4-AAxoLimitlessAllL5-AAxoFilteredP6-EElevationStaircaseP7-EElevationPathP8-EWallP1-EElevationColonnadeP2-EElevation CourtyardP3-EElevationBridgeP4-EElevationPortalP5-EElevationArcadeP1P2 P3P4P5P6P8P7L1-A L2-AL3-A L4-AL5-AL1-AAxoSkylightALLL2-AAxoRayAllL3-AAxoExtrudedAllL4-AAxoLimitlessAllL5-AAxoFilteredP6-EElevationStaircaseP7-EElevationPathP8-EWallP1-EElevationColonnadeP2-EElevation CourtyardP3-EElevationBridgeP4-EElevationPortalP5-EElevationArcadeP1P2 P3P4P5P6P8P7Fig. 37 Light and Thresholds, Author, 2021Where silence and scale are more obvious for how a religious space might utlize these ideologies, the way religious groups use light and thresholds have many more types and are worth further exploring. 5756Jewish Synagogue Buddhist Chaitya Hindu TempleCenterThresholdsCadenceFormal Hierarchy Plans chosen and redrawn based on Stegers, Rudolf. 2008. Sacred Buildings: A Design Manual. Basel/Berlin/Boston:Walter de Gruyter GmbH.Jewish Synagogue Buddhist Chaitya Hindu Temple Islamic Mosque Anglican ChurchCenterThresholdsProgressionSectional HierarchyPlan Hierarchy SURROUNDING PROGRAMHIERARCHY AND FORMIslamic Mosque Christian Church 45 Plans chosen and redrawn based on Stegers, Rudolf. 2008. Sacred Buildings: A Design Man-ual. Basel/Berlin/Boston: Walter de Gruyter GmbH. Fig. 38 Hierarchy and Form, Author, 20215958I N D I V I D U A LS P I R I T U A L I T YR E D U C E D S A N C T U A RY S I Z ES H A R E D A M E N I T I E SO P E N TO P U B L I CN O N-B O O K A B L EC E N T R A L C I R C U L AT I O N010305020406PART 1.2 Design Initiatives 6160A NEW SPACEOPPORTUNITY FOR INDIVIDUALIZED SPIRITUALITYMany lack time in their day for ritualistic activities,yet claim to be spiritual and desire spiritual spaces. Creating opportunities for individual reflection, contemplation and silence creates opportu-nities for the busy student as well as creates opportunities that are useful for all. While individualized spiritual may represent the landscape of contemporary belief, it also is a relevant program for the university students who rarely has a private moments away from the stress of everyday school.Fig. 39 Individual Spirituality, Author, 2021A NEW SPACEReligious architecture is notori-ous for how it keeps out the public realm. Where multiple thresholds highlight the exclusivi-ty of religious space, new spaces for religion will have a structure thats inviting, open, and available to more than just the religiously inclined. Furthermore, the program of these spaces will aim to meaningful and important to the public eye. Inviting The PublicReligious architecture is notorious for how it keeps out the pub-lic realm. A new space for religious belief will have a structure thats inviting, open, and available to more than just the religiously inclined. INVITING TO THE PUBLICFig. 40 Open to the Public, Author, 20216362A NEW SPACEREDUCED SANCTUARY /TEMPLE SIZEThe size of the sanctuaries are reflective of contemporary reli-gious needs, where spaces to conduct large services are less important than smaller scale spaces for different rituals to be conducted and prayer. Fig. 41 Reduced Sanctuary/Temple Size, Author, 2021Religious spaces share an abun-dance of similar programmatic elements. From classrooms, washrooms, shoe racks, dining areas, social spaces, etc..., by sharing program that is non-dis-tinct, there provides opportuni-ties for meaningful interactions between different faith groups. A NEW SPACEShared AmenitiesSHARED AMENITIESReligious spaces share an abundance of similar programmatic elements. From classrooms, washrooms, cleaning rituals, shoe racks, dining areas, social spaces, etc..., by sharing program that is non-distinct, there provides opportunities for meaningful interac-tions between different faith groups.Fig. 42 Shared Amenities, Author, 20216564A NEW SPACEBy implementing central circulation, different groups continually use the same elements to navigate through the space. This increas-es interaction with and exposure to different religious groups. CENTRAL CIRCULATIONFig. 43 Return Point Circulation, Author, 2021Religious spaces share an abun-dance of similar programmatic elements. From classrooms, washrooms, shoe racks, dining areas, social spaces, etc..., by sharing program that is non-dis-tinct, there provides opportuni-ties for meaningful interactions between different faith groups. A NEW SPACEReligious architecture is notori-ous for how it keeps out the public realm. A new space for religious belief will have a struc-ture thats inviting, open, and available to more than just the religiously inclined. To increase inclusivity and acceptance of others, a new religious space will create opportunities for interaction between religious spaces as well as vignettes into the practic-es of othersInviting The PublicBy implementing central circula-tion or a central return point, different groups continually use the same elements to navigate through the space. This increases interaction with and exposure to different religious groups. Non-bookableNON-PROGRAMMABLEMany multi-faith spaces lack in having flexible spaces that can be used by anyone. Particularly in positive designed multi-face spaces, seldom do these spaces beyond the specific rooms the religious groups are delegated to. By creating non-programmable spaces, that can be used whenever, there lies opportunities for a wide variety of groups to share and occupy the spaces as seen fit.Fig. 44 Context Siteplan, Author, 20216766To design a space where religious belief and cultural identities are seen as invaluable to the university and space is used to validate and accommodates for religious difference.PART 3 DESIGN6968Fig. 45 Site plan, Author, 2021M A I N M A L LW E S B R O O K M A L LE A S T M A L LW E S T M A L LS I T EUNIVERSITY BLVD.WASHINGMULTIFAITH1MULTIFAITH2CHRISTIAN UNIVERSITYCHRISTIAN COLLEGECHRISTIAN COLLEGECHRISTIAN COLLEGECHRISTIAN COLLEGECHRISTIAN COLLEGENHOUSING HOUSINGHOUSINGA T H L E T I C SA T H L E T I C SHOUSINGHOUSINGHOUSINGTRANSITMUSEUMHOSPITALACADEMIC ACADEMICA C A D E M I C SA C A D E M I C SACADEMICSTUDENTLIFESTUDENTLIFE TRANSITHOUSINGHOUSINGHOUSINGACADEMICNFig. 46 Context Site plan, Author, 2021As already mentioned, the chosen site is located at the University of British Colum-bia. UBC is over 400 hectares in size and located on the western peninsula of Vancouver. Isolated in its own sense, UBC has multiple roads by which you enter the main campus and is surrounded by water on the north, south and west sides. With over 500,000 international students studying in Canada, a majority of these students live on the campuses they study at with UBC housing and with over 15,000 staff, and 67,000 students, UBC is a small city and home to many. Approximately 11,000 people live in the residential neighborhoods near UBC and 11,000 live directly on campus with this number increasing steadily as more housing is being built.Main Mall is the central path that spans approximately 1.25km and most of the academic and buildings exist along this path. The center of campus exists at main mall and is one of the most importance spaces on campus regarding proximity and access. The only space on campus with facilities for Muslims wash is located in Brock hall which is almost a twenty minute to the Friday prayer space in Ma-rine Drive. Furthermore, the map shows the abundance of Christian symbols and spaces for Christian practice that occur on campus with the very little spaces for other religious groups. The site is located on Main Mall and is centrally located in terms of proximity to housing, academic, transit, and student life spaces on campus. The location al-lows for those who have more strict prayer requirements to be able pray between or after classes without a large commute time. The space aims to bring all different religious groups who are accommodated for poorly, together in a space where they are accommodated for together. Site7170Beatty BiodiversityEngineeringEarth and Ocean SciencesEarth and Ocean SciencesBarnFrank ForwardMain MallSiteFig. 47 Main Mall Plan, AuthorMore specifically, site is located on the main commute path to and from classes on Main Mall. Situated around the Engineering, Biodiversity Museum, Life Science and school Barn, the site a large plot of land measuring 45m wide by 35m long. Amongst many complaints amongst students about the lack of value for their cultural and religious belief, the site is a dignified and important space in the big picture campus planning. The site validates cultural and religious groups and expresses the value diversity and inclusion is to the campus at large. With many walking past the space on a day, it creates opportunity for the stressed student, the religious adherent, or curious individual enter in.7372Fig. 48 Aerial View, Image by Google Maps, 2021Fig. 49 Main Mall West Facing, Image by Google Maps, 2021Fig. 50 North East Facing, Image by Google Maps, 2021Fig. 51 North-West Facing, Image by Google Maps, 2021Fig. 52 South-West Facing, Image by Google Maps, 20217574ProgramWhen tackling the design for the UBC campus multi-faith center- a few immediate decisions were made. In the tone of celebrating religious and cultural difference, the mode of positive multi-faith design was ultimately decided on. This mode of operation best celebrated and encouraged the differences of each religious group without trying to minimize and diminish religious symbolism. The religious groups to house were decided based on the largest re-ligious sects in Vancouver and based on the needs ad-dressed by the religious groups on campus. The design will be creating spaces for Buddhists, Christians, Hindus, Jews, Muslims and Sikhs and a space for contemplation for Uni-versity Students. 7776Flex Prayer Rooms 1-11Event SpaceSocial Space WashroomClassroom/StudyReceptionPublic GardenStorageWudu FacilitiesShoe StorageKitchen300sqm120sqm28sqm30sqm100sqm5sqm400sqm250sqm36sqm12sqm4sqm85sqm85sqm85sqm85sqm85sqm85sqmBuddhistChristianHinduJewishMuslimSikhSHAREDPROGRAMRELIGIOUSHOUSE Flex Prayer Rooms -11Event SpaceSocial Space WashroomClassroom/StudyReceptionPublic GardenStorageWudu FacilitiesShoe StorageKitchen300sqm120sqm28sqm30sqm100sqm5sqm400sqm250sqm36sqm12sqm4sqm85sqm85sqm85sqm85sqm85sqm85sqmBuddhistChristianHinduJewishMuslimSikhSHAREDPROGRAMRELIGIOUSHOUSE Fig. 53 Program Size, Author, 2021 Fig. 54 Religious House Size, Author, 2021 7978Cleaning SpaceVeg KitchenSIKH/ HINDUMusic ClassroomIndividual SpaceOfficeFlex SpaceWashroomShoe StorageMUSLIMJEWISHCHRISTIANBUDDHISTEvent spaceCommon SpaceFlexFlexSilent SpaceSHAREDPRIVATEProgram DiagramFig. 55 Program Allocation Diagram, Author, 2021 8180PUBLICPUBLICPUBLICPUBLICPUBLICRELIGIONRELIGIONRELIGIONRELIGIONRELIGIONRELIGIONPUBLICPUBLICPUBLICSIKHHINDUMUSLIMJEWISH CHRISTIANBUDDHISTAGNOSTICRELIGION DISTRIBUTIONSANCTUARIES/TEMPLESINBETWEENCENTRAL VOIDFig. 56 Program Axo, Author, 2021By allowing the most public program to occur on the ground floor and the rooftop terrace, the religious program is compressed between the two shared spaces allowing for interaction and overlap between religious and non-religious groups.Furthermore, by carving out a central void and pushing the religious temples/sanctuaries to the exterior of the building, this allows for ample light to enter into the sanctuary spaces as well as religious spaces to be vocal and public, op-posed to privatized expressions typically seen in multi-faith spaces. This facade, in-turn, is a vi-brant expression of the different religious groups on campus and allows for public awareness, engagement and celebration of religious diver-sity on the campus. Fig. 57 Detailed Program Axo, Author, 20218382Fig. 58 Detailed Axo, Author, 2021 Fig. 59 Form Creation Diagram, Author, 2021SiteOpen to public- the building corner is recessed and public stairs are located on the exterior for people sit, gather and enjoy the vegetarian cafe. Carved out void- A void carved out of the cen-ter allows for a shared center space for all to gather as well as an invitation inside the reli-gious space.Circulation through void- Users continually re-turn to the central void and are reminded of oth-ers in space. Religious houses pushed to exterior- Religious homes are carved out of the thickness on the ex-terior of the building allowing light and a public display of religious activity on campus. FORM CREATION8584Fig. 60 Ground Floor, Plan, Author, 2021NThe ground floor aims to serve as a welcoming and open space that draws and pull those walking down Main Mall in. The seating on the steps, the cantilevered roof providing shelter from the rain and the local cafe makes the ground floor a welcoming and open space for the public. Light peers through the thick concrete walls into a vast 13m tall concrete void. The center space a shared spiritual ex-perience for all meant to create a surprising scale change that momentarily transports you outside of your current state, into one that is increasingly aware of yourself and your body in space.This shared experience is achieved through the movement through the wooden path, then the threshold of the thick narrow concrete walls into a new and separated space.Where religious buildings typically hold the center as the most exclusive space and away from the public, this build-ing shifts this notion, making the center the most visited and inviting space. Inside the center space, openings and win-dows give brief glimpses as to the different spiritual activi-ties occurring on campus. 8786Fig. 61 Entrance Render, Author, 20218988Fig. 62 First Floor, Plan, Author, 2021N1 Event/ Social Space2 Sikh3 Muslim4 Jewish5 Christian6 Buddhist7 Public Contemplation Sanctuary8 Dialogue Centre1 2 34567S7-PS6-E S3-P L4-A M3-PM1-P, S2-EC1-P C4-PB3-P C2-P C3-PBH7-PB4-P B5-EBH6-EBH8-EB2-PB1-PM1-PM4-P M5S5-P8L5-AL3-AL4-AL1-A Si-1L4-AJ1PJ2PWhen arriving up the stairs, all step onto a wooden path that circulates around the void. Users are immediately ac-quainted with the main materials of the space: Concrete and wood. These two materials negotiate both the grand and distant, as well as the intimate, warm and relational as-pects to sacred spaces. Wood and concrete act as modern materials that aren’t particularly attributed to one religious group, rather speak the language of a new kind of religious space. The first floor houses the entrances to all the religious prayer and worship spaces as well as housing a public sanctu-ary for contemplation, an interfaith dialogue space and an event space on the west face of the building.Fig. 63 Concrete and Wood, Render, Author, 20211 Event/ Social Space2 Sikh3 Muslim4 Jewish5 Christian6 Buddhist7 Public Contemplation Sanctuary8 Dialogue Centre1 2 34567S7-PS6-E S3-P L4-A M3-PM1-P, S2-EC1-P C4-PB3-P C2-P C3-PBH7-PB4-P B5-EBH6-EBH8-EB2-PB1-PM1-PM4-P M5S5-P8L5-AL3-AL4-AL1-A Si-1L4-AJ1PJ2P9190To create meaningful interactions between religious groups, the spaces between the sanctuaries/ temples hold program that can be used by all, but is more specific towards the neighboring groups. Some spaces have more prescriptive program, yet others are less defined, allowing for a sense of discovery and invitation around the central void space. The space is an invitation to re-imagine typical ways of ritual and stepping into new, yet still useful ways. Where washing is a ritual that is shared by many religious groups, there lies a space where Hindus, Sikhs and Muslims take their shoes off on the same bench, or perhaps wash from the same sink before entering their separate spaces. Beyond the spaces between the religious rooms are public and shared spaces for all. The social interaction and dia-logue lounge exists on the west facing wall and has glazing that allows glimpses into the open and interactive space from the outside. Before or after services, multiple groups can rest, interact and enjoy this space. Located north of the social dialogue space is a flex space for events and celebrations. Also given large windows, the events space is open to students, faculty, and visitors walk-ing down main mall to celebrate with the users walking by.Lastly, below the events space is a silence space with light peeking through a skylight for a small group to sit and con-template. Surrounding the void on all floors is the circulation through the building as well as the shared program of classrooms, empty rooms for gathering, silent spaces and individual mo-ments for spirituality.Fig. 64 In-between Space Diagram, Author, 2021Fig. 65 Public Space Diagram, Author, 2021WashSpiritualVoyeuristicVeg KitchenBathroomsSocial DialogueContemplationSpaceEventsNon-BookableNon-Bookable9392Fig. 66 A Space for Washing, Render, Author, 2021 9594Between the Christian and Buddhist space lies a brief opening. Those walking along the wooden path get a glimpse in where they can see the glazing by the Christian altar as well as a cut out opening window of the Buddhist space. Christian groups see a large concrete wall with a light source thats undefined. Neighboring Buddhist groups proceed up the stair and see the same light source, however, a small focused cutout, before they proceed to their next space. This moment, while not as perspective as other be-tween spaces, allows for three different users a brief glimpse into the life of someone who is different from themselves. Fig. 67 Voyeuristic Render, Author, 2021 9796NThe Second floor houses both the Hindu and the Buddhist temples, as well as double-height spaces from the spac-es below. The Hindu temple houses the many artifacts for prayer and shares a light source with the Sikh temple below. The wooden path continues around the building and the program around the void and skylights bring light onto the path from above. Closed-off rooms that are flexible for any groups wishing to use them, as well as spaces for private and individualized spirituality that look into the center of the void are accessible on this floor. The individual spaces vary in either scale, light, or silence to create a multitude of expe-riences shared by religious and non-religious groups. 1 Event2 Hindu3 Muslim Female4 Jewish Female5 Christian6 Buddhist7 Contemplation Sanctuary 8 Dialogue Center9 NonBookable Flex Spaces1 2 3456789M2-PFig. 68 Second Floor Plan, Author, 20211 Event2 Hindu3 Muslim Female4 Jewish Female5 Christian6 Buddhist7 Contemplation Sanctuary 8 Dialogue Center9 NonBookable Flex Spaces1 2 3456789M2-P9998Fig. 69 Private Space, Author, 2021A quiet place to work, think, contemplate or be still...101100NThe roof plan holds the skylights to the many sanc-tuaries and temples below and a large garden space with different forms of seating. The inten-tion was for the roof to be interactive and pub-lic, where all could navigate around the center void and see the skylights of the different religious groups. The roof also serves as a flex space that can be rented out for social events to accompany the varying religious celebrations and holidays, but throughout the day is an open green space for sitting/ resting that is an escape from busy Main Mall Path. Fig. 70 Roof Floor Plan, Author, 2021103102HINDUMUSLIM Fig. 71 E Facing Section, NTS, Author, 2021Fig. 72 S Facing Section, NTS, Author, 2021SIKHMUSLIMJEWISHCHRISTIAN105104CHRISTIANPUBLIC Fig. 73 W Facing Section, NTS, Author, 2021Fig. 74 W Facing Section, NTS, Author, 2021BUDDHISTPUBLIC SOCIALEVENTS107106CConclusion:Religion has and will always be and integral part of human life and the privatizing and exclusion of re-ligion from the public realm has only increased prejudice and misunderstanding of others. Architecture and space has the ability to invite, engage and re-imagine what religion looks like in a post secular society. This thesis has expanded the typology of multi-faith space and through rich understanding of the programmatic needs, the facilitation of interaction between groups, and by creating “spiritual spaces” beyond that of a blank white room, the thesis has expanded on shortcomings of the current multi-faith architecture. Additionally, this body of work challenges current ideologies that permeate space making in religion and this modern approach is one way take on how to accommodate for religion in an age of diversity and inclusion. In closing, what is difference about us is what makes us interesting and beautiful. Spaces and structures to celebrate and normalize difference, are important. Thanks for reading,Sean109108Endnotes1 Crompton, Andrew. 2013. “The Architecture of Multi-faith Spaces: God Leaves the Building.” Journal of Architecture (London, England) 18 (4): 474-496.2 Mann, Charles C. “The Birth of Religion.” Magazine. National Geographic, May 4, 2021. https://www.nationalgeographic.com/magazine/article/gobeki-tepe.3 Mann, Charles C. “The Birth of Religion.” Magazine. National Geographic, May 4, 2021. https://www.nationalgeographic.com/magazine/article/gobeki-tepe.4 Norenzayan, Ara and Princeton University Press eBook Package Backlist 2000-2013. 2013. Big Gods: How Religion Transformed Cooperation and Conflict. Princeton: Princeton University Press.5 Norenzayan, Ara and Princeton University Press eBook Package Backlist 2000-2013. 2013. Big Gods: How Religion Transformed Cooperation and Conflict. Princeton: Princeton University Press.6 Biddington, Terry and ProQuest (Firm). 2021;2020;. Multi-faith Spaces: History, Development, Design and Practice. London: Jessica Kingsley Publishers.7 McLeod, Saul. “Maslow’s hierarchy of needs.” Simply psychology 1, no. 1-18 (2007).8 Bermudez, Julio. “Arguments for a Spiritual Urbanism.” IN_BO. Ricerche progetti per il territorio, la città l’architettura 7,no. 9 (2016):104-115.9 Bermudez, Julio. “Arguments for a Spiritual Urbanism.” IN_BO. Ricerche progetti per il territorio, la città l’architettura 7,no. 9 (2016):104-115.10 Bermudez, Julio. “Arguments for a Spiritual Urbanism.” IN_BO. Ricerche progetti per il territorio, la città l’architettura 7,no. 9 (2016):104-115.11 Lipka, Michael. “5 Facts about Religion in Canada,” May 30, 2020. https://www.pewresearch.org/fact-tank/2019/07/01/5-facts-about-religion-in-canada/.12 Lipka, Michael. “5 Facts about Religion in Canada,” May 30, 2020. https://www.pewresearch.org/fact-tank/2019/07/01/5-facts-about-religion-in-canada/.13 Cornelissen, Louis. “Insights on Canadian Society: Religiosity in Canada and Its Evolution from 1985 to 2019.” Religiosity in Canada and its evolution from 1985 to 2019. Government of Canada, Statistics Canada, October 28, 2021. https://www150.statcan.gc.ca/n1/pub/75-006-x/2021001/article/00010-eng.htm.14 Cornelissen, Louis. “Insights on Canadian Society: Religiosity in Canada and Its Evolution from 1985 to 2019.” Religiosity in Canada and its evolution from 1985 to 2019. Government of Canada, Statistics Canada, October 28, 2021. https://www150.statcan.gc.ca/n1/pub/75-006-x/2021001/article/00010-eng.htm.15 Lipka, Michael, and Claire Gecewicz. “More Americans Now Say They’re Spiritual but Not Religious,” May 30, 2020. https://www.pewresearch.org/fact-tank/2017/09/06/more-americans-now-say-theyre-spiritual-but-not-religious/.16 Mercadante, Linda A. Belief without borders: Inside the minds of the spiritual but not religious. Oxford University Press, 2014.v17 Mercadante, Linda A. Belief without borders: Inside the minds of the spiritual but not religious. Oxford University Press, 2014.v18 Mercadante, Linda A. Belief without borders: Inside the minds of the spiritual but not religious. Oxford University Press, 2014.v19 “Spiritual but Not Religious: Millennials at Heart of Canada’s Secular Centre.” thespec.com, February 6, 2018. https://www.thespec.com/opinion/2018/02/06/spiritual-but-not-religious-millennials-at-heart-of-canada-s-secular-centre.html. 20 “Spiritual but Not Religious: Millennials at Heart of Canada’s Secular Centre.” thespec.com, February 6, 2018. https://www.thespec.com/opinion/2018/02/06/spiritual-but-not-religious-millennials-at-heart-of-canada-s-secular-centre.html. 21 Cox, Harvey. The secular city: Secularization and urbanization in theological perspective. Princeton University Press, 201322 Cox, Harvey. The secular city: Secularization and urbanization in theological perspective. Princeton University Press, 201323 Stegers, Rudolf. 2008. Sacred Buildings: A Design Manual. Basel/Berlin/Boston: Walter de Gruyter GmbH.24 Bermudez, Julio. “Arguments for a Spiritual Urbanism.” IN_BO. Ricerche progetti per il territorio, la città l’architettura 7,no. 9 (2016):104-115.25 Sheldrake, Philip. 2007. “placing the Sacred: Transcendence and the City.” Literature & Theology 21 (3): 243-258.26 Sheldrake, Philip. 2007. “placing the Sacred: Transcendence and the City.” Literature & Theology 21 (3): 243-258.27 Sheldrake, Philip. 2007. “placing the Sacred: Transcendence and the City.” Literature & Theology 21 (3): 243-25828 Crosbie, Michael J. “The Sacred becomes Profane.” In Architecture, Culture, and Spirituality, pp. 79-90. Routledge, 201629 Crosbie, Michael J. “The Sacred becomes Profane.” In Architecture, Culture, and Spirituality, pp. 79-90. Routledge, 201630 Crosbie, Michael J. “The Sacred becomes Profane.” In Architecture, Culture, and Spirituality, pp. 79-90. Routledge, 201631 Sheldrake, Philip. 2007. “placing the Sacred: Transcendence and the City.” Literature & Theology 21 (3): 243-258.32 R. Sennett, The Conscience of the Eye: The Design and Social Life of Cities (London: Faber & Faber, 1993), p. xii.33 Hirsch, Alan, and Darryn Altclass. The forgotten ways handbook: A practical guide for developing missional churches. Brazos Press, 200934 UBC Wellbeing annual report 2019-20. Accessed December 28, 2021. https://wellbeing.ubc.ca/annualreport19-20. 35 Human rights code. Accessed December 29, 2021. https://www.bclaws.gov.bc.ca/civix/document/id/complete/statreg/00_96210_01.36 Nasir, Na’ilah Suad, and Jasiyah Al-Amin. “Creating identity-safe spaces on college campuses for Muslim students.” Change: The magazine of higher learning 38, no. 2 (2006): 22-27.37 Moreau, Gregory. “Police-Reported Hate Crime in Canada, 2019.” Government of Canada, Statistics Canada. Government of Canada, Statistics Canada, March 29, 2021. https://www150.statcan.gc.ca/n1/pub/85-002-x/2021001/article/00002-eng.htm.38 Moreau, Gregory. “Police-Reported Hate Crime in Canada, 2019.” Government of Canada, Statistics Canada. Government of Canada, Statistics Canada, March 29, 2021. https://www150.statcan.gc.ca/n1/pub/85-002-x/2021001/article/00002-eng.htm39 Qutub, Bayan Naif. 2018. “Identities of Arab Muslim Graduate Students : Spaces, Discourses, and Practices at a Canadian University.”University of British Columbia.40 Crompton, Andrew. 2013. “The Architecture of Multi-faith Spaces: God Leaves the Building.” Journal of Architecture (London, England) 18 (4): 474-496. 41 Crompton, Andrew. 2013. “The Architecture of Multi-faith Spaces: God Leaves the Building.” Journal of Architecture (London, England) 18 (4): 474-496. 42 Smith, Jonathan D. 2016. Multi-Faith Muddle: Trends in Managing Prayer Spaces at UK Universities. Availableonline: https://www.academia.edu/27658595/Multi-Faith_Muddle_Trends_in_Managing_Prayer_Spaces_at_UK_Universities (accessed on 21 December 2017).43 Biddington, Terry and ProQuest (Firm). 2021;2020;. Multi-faith Spaces: History, Development, Design and Practice. London: Jessica Kingsley Publishers44 Biddington, Terry and ProQuest (Firm). 2021;2020;. Multi-faith Spaces: History, Development, Design and Practice. London: Jessica Kingsley Publishers45 Biddington, Terry and ProQuest (Firm). 2021;2020;. Multi-faith Spaces: History, Development, Design and Practice. London: Jessica Kingsley Publishers111110Bibliography Bermudez, Julio. “Arguments for a Spiritual Urbanism.” IN_BO. Ricerche progetti per il territorio, la città l’architettura 7,no. 9 (2016):104-115.Biddington, Terry and ProQuest (Firm). 2021;2020;. Multi-faith Spaces: History, Development, Design and Practice. London: Jessica Kingsley PublishersCox, Harvey. The secular city: Secularization and urbanization in theological perspective. Princeton University Press, 2013Cornelissen, Louis. “Insights on Canadian Society: Religiosity in Canada and Its Evolution from 1985 to 2019.” Religiosity in Canada and its evolution from 1985 to 2019. Government of Canada, Statistics Canada, October 28, 2021. https://www150.statcan.gc.ca/n1/pub/75-006-x/2021001/article/00010-eng.htmCrompton, Andrew. 2013. “The Architecture of Multi-faith Spaces: God Leaves the Building.” Journal of Architecture (London, England) 18 (4): 474-496Crosbie, Michael J. “The Sacred becomes Profane.” In Architecture, Culture, and Spirituality, pp. 79-90. Routledge, 2016Lipka, Michael. “5 Facts about Religion in Canada,” May 30, 2020. https://www.pewresearch.org/fact-tank/2019/07/01/5-facts-about-religion-in-cana-da/.Mercadante, Linda A. Belief without borders: Inside the minds of the spiritual but not religious. Oxford University Press, 2014.vNasir, Na’ilah Suad, and Jasiyah Al-Amin. “Creating identity-safe spaces on college campuses for Muslim students.” Change: The magazine of higher learning 38, no. 2 (2006): 22-27.Norenzayan, Ara and Princeton University Press eBook Package Backlist 2000-2013. 2013. Big Gods: How Religion Transformed Cooperation and Conflict. Princeton: Princeton University PressMann, Charles C. “The Birth of Religion.” Magazine. National Geographic, May 4, 2021. https://www.nationalgeographic.com/magazine/article/gobe-ki-tepeMcLeod, Saul. “Maslow’s hierarchy of needs.” Simply psychology 1, no. 1-18 (2007).Hirsch, Alan, and Darryn Altclass. The forgotten ways handbook: A practical guide for developing missional churches. Brazos Press, 2009Qutub, Bayan Naif. 2018. “Identities of Arab Muslim Graduate Students : Spaces, Discourses, and Practices at a Canadian University.”University of British Columbia.Sheldrake, Philip. 2007. “placing the Sacred: Transcendence and the City.” Literature & Theology 21 (3): 243-258Sennett, R, The Conscience of the Eye: The Design and Social Life of Cities (London: Faber & Faber, 1993), p. xii.Smith, Jonathan D. 2016. Multi-Faith Muddle: Trends in Managing Prayer Spaces at UK Universities. Availableonline: https://www.academia.edu/27658595/Multi-Faith_Muddle_Trends_in_Managing_Prayer_Spaces_at_UK_Universities (accessed on 21 December 2017).Stegers, Rudolf. “A Design Manual Sacred Buildings.” Switserland: Birkhauser Verlad AG (2008).Unknown, UBC Wellbeing annual report 2019-20. Accessed December 28, 2021. https://wellbeing.ubc.ca/annualreport19-20.113112
Graduating Project
Vancouver (B.C.)
eng
Unreviewed
Vancouver : University of British Columbia Library
Attribution-NonCommercial-NoDerivatives 4.0 International
Graduate
University of British Columbia. ARCH 549
Architecture
Inclusion
Diversity
Religion
Multi-faith Architecture : Accommodating for belief in a post-secular society
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