Architecture and its principles can only be truly understood when one is willing to explore them. The exploration should extend beyond one’s desktop or home studio; individuals should challenge their skills and broaden their concepts by networking in this creative market. Exchanging ideas, criticism, and opinions is common in such environments, which are slowly declining in the busy routines and urban hustle and bustle, surrounded by dull and underwhelmed neighborhoods. So, how can we make the interaction possible and what could be a more casual and authentic place than including chai cafes in your local neighborhood?
The architecture and concept of inclusive cafés are unconventional. They have a sitting area, a bookshop, a newspaper stand, a coffee house and a space for intellectual discussion. The most crucial aspect of inclusive cafés is gender inclusivity, politeness, and tolerance which foster open discussions on politics, taxes, design, arts, health, and urban developments, thanks to the thoughtfully designed environment and inclusive spaces.
Why is there a need or urge for Inclusive cafés? Architecture and the Arts are understood through liberalism in education, as an emphasis on singularity and perfectionism can stifle progress and experimentation. While the Age of Innovation has provided numerous opportunities for exposure, a deeper understanding of designs, interactions with new people, and the complex layers of conflict and systems within society can only be achieved through firsthand experiences. To become an architect, exploring your environment on foot is essential, provided generously through interactive spaces like chai houses in the context of South Asia.
Chai Cafes in the South Asian region play a pivotal role in educational liberalism. How? Well, it wasn’t just a café but a hub for intellectuals where trade, commerce, and ideas thrived. The café culture plays a pivotal role in nurturing liberal education through discussions. Due to this, Coffee houses were historically viewed as alternative universities: philosophy, political theories, and literature were discussed outside formal institutions.
The origin is traced in the 15th century, Qahveh Khaneh, mushrooming in Mecca as a hub of social interaction, where individuals preferred playing chess, music and discussions on political reforms and religious theories. Their engagement with intellectual topics and place itself is referred to as the “School of the Wise”.
Does the architecture and location of Chai Cafés matter? Absolutely. Their design and positioning are significant, as historically, bazaars and educational centres have served as primary locations for such cafés. The inclusivity of meet-up spaces and the delivery of idea exchange and learning are crucial when an urban area is dominated by retail therapy and consuming commercial elements. Inclusive cafés in bustling neighborhoods provide a sense of pause and an opportunity for self-reflection and recognition of identity.
so, this article focuses on the impacts of South-Asian spaces of ”pause” in the form of Chai Cafes and how they act as a thriving space for understanding Arts and Architecture
Traditional Tea and Coffee Houses
Traditional tea and coffee houses in the Middle East and Central Asia formed the foundational concepts for chai houses in South Asia, which are filled with social and intellectual life. Middle East Qahveh Khaneh were famous for souq bazaars of Iran and Iraq, where merchants, travellers, philosophers, intellectuals and artists exchanged ideas, political theories, and administrative measures in a place for their respite and pause. The Tea houses were centred near bazaars and madrasahs (an Arabic word for university) where the influx of students came for a small meal and learned considerable educational disciplines firsthand.
So, how is chai khaneh historically related to educational liberalism? In the 15th century, the Qahveh Khaneh in Mecca set a precedent for English coffee houses called penny universities. Penny Universities were an interactive hub for intellectuals, artists, journalists, politicians, leftist thinkers and philosophers. Patrons paid a penny for a coffee and the chance to indulge in the atmosphere. These coffee houses provided a platform to discuss topics from education reforms to political theories.
Additionally, this practice was passed down from Arabian and English coffee houses to French and Parisian cafés. This tradition contributed to the development of Enlightenment ideas in Europe. The concept transformed democracy and educational reforms through the analyses and discussions of philosophers Voltaire and Rousseau in French cafés; their dialogues altered the educational constraints, opening doors for diverse literacy and liberal thoughts.
Globally, chai khaneh and coffee houses were preferred for social interaction and intellectual discussion. Novel 1984 by George Orwell highlights the importance of the pause and the beer bar in Winston’s life. The truth is revealed to him in a shabby beer bar because of his interaction with the old-timer generation. Similarly, Café de Flore and Les Deux Magots in Paris, and Café Central in Vienna were some examples as incubators of maturing thoughts and ideas for philosophers and existentialists such as Freud, Trotsky, Simone de Beauvoir, and Jean-Paul Sartre. This trend also takes West within its grip, such as San Francisco and New York Cafes during the 50s and 60s, which were the vantage points for poets like Allen Ginsberg and Jack Kerouac.
The timeline and pattern of coffee houses as an intellectual breeding ground underscores the significance of promoting educational liberalism, encouraging critical thinking, fostering discussion, and facilitating the exchange of revolutionary ideas. We can assert that coffee houses democratised intellectual understanding, rendering radical ideas and philosophies accessible to the broader public. They were distinct from formal educational institutions, which were designed for exclusive groups; rather, they were established for the wider populace, for anyone eager to learn and share. Modern cafés should embrace their role as open platforms for intellectual discussions, book readings, and community meet-ups. The presence of these coffee spaces encourages community gatherings that promote intellectual growth, the impression of a pause and a moment for self-reflection. These places often allow individuals to be present without the pressure to spend a hefty amount.
Incubator of intellect and tolerance: A Fading Past
The essence of traditional coffee houses endures in the classic chai cafés along the bustling city, including Saddar, Burns Road, and Boat Basin. The chai houses promote students, professionals, and art enthusiasts to collaborate on influential topics and discuss contemporary issues. While the transition from coffee houses to urban chai dhabas appears to signify a shift in pace, these places are viewed as luxury sites rather than essential public spaces like libraries or parks. Although this development bridges the past and the present, the exchange of ideas and inclusivity is diminishing.
How did the shift happen from intellectual space to eatery? Well, let’s understand this in the context of Saddar, Karachi. The transformation of Chai Cafes from the intellectual space to E3 points in Karachi (Entertainment, Engagement, and Experience) is related to political conflicts, urban sprawl and social and economic changes of Karachi city. These are general issues for the decline of interactive spaces.
Post-Independence, a vibrant café culture was inherited from British colonial rule in the capital city of Karachi, where poets, philosophers, and artists engaged in various discourses. The city’s social liberalism fostered a culture of thought, leading to the establishment of places like Café George and Café Rex, which served as venues for reflection and self-discovery. It marked a peak for leftist ideologies, with progressive writers debating issues of national identity, workers’ rights, and, of course, democracy.
The decline was prominent during war times and dictatorships, when ideas of ultra-nationalism and conservatism had to be promoted to achieve a political agenda. Historically, several crack downs on the platforms of leftist thinkers, philosophers, and journalists were observed in the form of assault and censorship. This act aided in the decline of intellectual café culture. Hence, a lot of knowledge and educational liberalism were confiscated under harsh rules, probably dimming the bustling intellectual activities of the city. It is, indeed, a great loss.
The rise in ethnic and political misunderstanding between the state machinery and the political discourse leads to instability in the form of street crimes and looting, hence results in the shutdown of café culture in Karachi.
Commercialization, rising and international investments in the early 2000s affected the economic paradigm of Karachi, where the disabled café culture shifted to entertaining its users. This is known as the E3 model, which dramatically transformed the intellectual aura of Cafés to an entertainment space. Regardless of commercialization, social media has played a pivotal role in the disappearance of physical interactive spaces due to its feasibility and accessibility. These situations have become more saturated, resulting in rising security concerns and unplanned urban management. Consequently, more privatised and secluded café spaces have emerged, serving as experiential spaces rather than intellectual hubs.
Although the café spaces are used for commercial purposes, is it possible to revive their heritage value by keeping the circumstances in check? The answer is known, but efforts to revive public spaces are minimal. However, some examples can be studied and adopted to create breathing spaces for the city. TDF Ghar is one such example. The adaptive reuse is applied to revive old residential units of the Parsi colony, and now it is open to the general public for multiple activities. This shows a potential to regain the lost heritage by incorporating book clubs, open mic sessions, and speech elements that encourage dialogue and constructive communication. TDF Ghar, located on the busiest outskirts of Saddar, is a place for respite and self-reflection. Its cozy design elements and historical structure make it resemble a scene from a Studio Ghiblis animation.
South Asia and its coffee houses had a different aura in the 1950s and 1960s compared to the contemporary behaviour and architecture of coffee houses of the 21st century. Today’s cafes cater to casual socialisation rather than intellectual discussions, unlike Café George, Rex and Shezan of Saddar in the 1950s and 60s. The decline highlights the shift in public intellectual spaces in Karachi and other parts of South Asia due to authoritarian policies and misinformation. Inclusivity is essential for the educational purposes of chai cafes to be revived. Modern café designs can incorporate certain features that reflect the characteristics of an educational spot like Café George and encourage intellectual dialogue, which serves as the breeding ground for analysis and critical thoughts, and can lead to more educational liberalism.
What Behavioral and Architectural features are needed in inclusive cafes?
Vision development is essential to understanding the role of inclusive cafes. The urban sprawl we are witnessing in cities correlates with mismanagement and a lack of awareness regarding human health. It is polluted with residential plazas, shopping centres, commercial and retail spaces and the mushrooming of urbanized cafes.
Individuals have limited options to celebrate their casual gatherings and free time. All the spaces are indulged with hyper energies, eliminating the element of pause and peace; such hyperactive environments leave one with a draining of energy. The stress strokes our primary urge to scroll on social media, whose impacts are vast and problematic.
The suggestion is to incorporate a space for a “pause”. However, this requires a separate thesis and research. With experience and firsthand observations, tolerance and gender inclusivity, while considering social constraints, should be a priority. Spaces designed for women alongside men should not be small, hidden retreats, but open, beautifully designed areas exposed to the sky, to imprint their mark and thoughts in society. Here are some features that can be incorporated into a modern chai space, reviving its educational and intellectual function while enjoying a pause.
Diverse seating arrangement
Individual studies and group discussions are the primary activities, and they can only be curated with a mix of private spaces and booths, alongside open reading corners and communal tables that encourage discussion and engagement. Quieter zones should be reserved for the serious evaluation of specific subjects, research and thesis development. Conversely, informal discussions ought to take place in a casual seating arrangement.
Intellectual engagement
Encouraging intellectual engagement can be fostered through structured literary programs, including book exchange initiatives, reading programs, and inclusive book club memberships.
These activities stimulate intellectual curiosity. A café should promote activities centered on accessible and affordable book collections and host literary discussions.
The emphasis on reading habits or encouraging the younger and older generations to engage in intellectual activities prevents them from experiencing the dopamine rush associated with doom scrolling. According to the Harvard Journal of Medicine, this chemical response negatively impacts your brain’s capability. The dopamine rush stimulates limbic nodes, prompting you to seek dopamine from the same source, causing you to reach your cellphone repeatedly without a second thought. This keeps us confined in a loop where staying with our phones is considered freedom by our younger generations.
In contrast, pause is often felt when you step outside your confined routine and engages in activities away from your screens. In urban settings, inclusive coffee houses or chai cafés serve as physical spaces that encourage this pause, while participation in group activities offers additional mental health benefits. The academic community can become a part of such inclusive cafes through university partnerships, as it will increase student flow primarily through more interaction with the space.
Architectural and Spatial Elements
The engagement elements in Café George and Café Rex are rooted in their architecture. By emphasizing inclusivity and transparency using double-heighted ceilings and arcade corridors, these cafés foster a sense of openness. This is achieved through large glass windows, the design of public and semi-public spaces, and intellectual corners dedicated to the topics and research- related programs. Even the walls contribute to the dialogue by displaying newspapers, research articles, and bookshelves. Additionally, works by local artists should be showcased to inspire new concepts and ideas. To avoid the cliché of social media-friendly cafés, the design and spatial organization should be minimal, ensuring that the primary focus remains on the ongoing conversations.
No-pressure, friendly and affordable environment
Students appreciate and explore spaces that are economically accessible, allowing groups of writers, researchers, philosophers, and art directors to visit for extended periods. The pressure to make a purchase, rather than engage in meaningful discussions, should be considered in the design and philosophy of inclusive cafes. TDF Ghar, CFAW and Liaquat Library are a few existing spaces considered for student interactions with professionals and provide an environment with engaging activities for pause, respite, and self-reflection.
Accessibility and Location
The location of inclusive coffee houses plays a pivotal role in attracting the right audience. It is essential to design spaces for intellectual exchange near universities, libraries, and vocational training centers, where students and professionals can interact directly. This initiative will alleviate the concentration in specific areas of the city and make experiences and education accessible to all. As observed in Tipu Sultan, all high-end and experiential cafes are situated here. To navigate the accessibility problem, inclusive café models need to be adaptive and functionally flexible.
Audience and Dialogue Inclusivity is a key factor.
The purpose of building these inclusive Chai Houses is to engage people from different generations, social and economic backgrounds, and age groups. Primarily, a digital shift may have eliminated geographic barriers and engaged people by providing a platform; it also creates digital clusters where like-minded individuals with niche interests can participate. Face-to-face discussions and interactions can aid in processing information from multiple dimensions and foster a sense of tolerance for diverse groups, ideas, and philosophies.
The discussion topics should be systematically planned to include politics, design, architecture, history, current affairs, philosophy, and science, as they aid in evolving and maturing mindsets and memory nodes. This was the prime aura and atmosphere of Café George and Café Rex, so it is imperative to revisit our past practices to revive liberalism in education and inclusivity.
Challenges in Execution: A Call to Action
Karachi adopted the E3 model for its commercial spaces, leaving behind the intellectually enriched past. On the contrary, social or human rights activists, architects, urban planners and certain NGOs still advocate for the revival of such spaces, among which T2F, TDF Ghar and CFAW are a few prime examples, focusing on nourishing public discussions, community-driven activities, mental health awareness, and providing respite to the Karachiites. The question is why these spaces are not developed as other commercial activities. Simple, the idea is not quite attractive, and if it is executed, a plethora of challenges have to be overcome to make it effective.
One such example is T2F, known as The Second Floor. It is an intellectual café project run under the non-profit organisation PeaceNiche. The platform aims to provide a social space for public good, liberal discussions, and educating on issues related to political conflicts, injustice and environmental degradation. This initiative was started by Sabeen Mahmud in 2007. It is still effective, but what comes after such initiatives and projects is grotesque. Her assassination set a precedent for any social program for a public good. That’s why most social initiatives are unsuccessful, because they are exposed to extremism and violence.
Despite such challenges, new and modern chai houses are making an effort to revive old-time communal spaces. Café Maazi in North Nazimabad sets a precedent. It is high time that we, as architects, urban planners, and artists, have to bring café owners, entrepreneurs, and civic bodies to a point of incorporating programs that nurture social and communal gathering. The existence and maintenance are made possible through vigilance monitoring. So this will include contributions from all sectors of administration and social fabric, which will aid in creating safe places for the public good.
Chai and coffee houses have historically played a significant role in meeting the educational needs of citizens. They possess immense potential for intellectual growth, especially when past practices are integrated with modern designs. However, successful execution requires a focused, actionable approach, as too much time is often spent on imagining and reimagining ideas without taking tangible steps.
Conscious design and innovative architectural concepts for new chai houses can help revive them as cultural hubs for education, liberalism, and community gatherings. Key aspects of good architecture include dialogue, accessibility, and inclusivity, as they promote critical thinking and discussions, while also providing a space for respite within the city. When a place is designed with an objective, it can be transformed beyond a simple meeting point and can inspire the next generation of creative thinkers, artists, and effective policymakers.
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