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Takbir Fatima talks about the starting point of the design process, the evolving role of an architect, and raises concerns about the “dumb” use of artificial intelligence in architecture.
Takbir Fatima talks about the starting point of the design process, the evolving role of an architect, and raises concerns about the “dumb” use of artificial intelligence in architecture.
As part of Brutalist India series Bhawna Dandona writes about Inter-State Bus Terminus (ISBT) at Kashmere Gate in New Delhi which is a first facility of its kind in the country. The project was brought to life through the collaborative efforts of Rajinder Kumar, Mahendra Raj, and S. G. Deolalikar.
As part of Brutalist India series Bhawna Dandona writes about Inter-State Bus Terminus (ISBT) at Kashmere Gate in New Delhi which is a first facility of its kind in the country. The project was brought to life through the collaborative efforts of Rajinder Kumar, Mahendra Raj, and S. G. Deolalikar.
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// Perspective//
The current Indian government replaced Edwin Lutyens’ bust with freedom fighter C. Rajagopalachari’s at Rashtrapati Bhavan, framing it as decolonisation. But symbolic gestures don’t dismantle colonial mindsets embedded in governance, caste, and institutions. Geethu Gangadhar raises an important question: whether this removal is a way to eradicate colonial baggage or systemic removal of history.
As part of Brutalist India series Bhawna Dandona writes about Tibet House in New Delhi which is a non-profit cultural centre dedicated to preserving Tibetan heritage, founded in 1965 at the Dalai Lama’s request. The current building’s foundation was laid in 1974, with architect Shivnath Prasad.
Vivek Rawal argues that architecture—as a profession—is structurally aligned with political and economic power rather than social justice. He critiques how architectural education and practice prioritise developers and real estate over communities, turning housing into a market commodity. Even movements like sustainability and participation, he says, often become tools for elite consumption rather than genuine empowerment. True moral reform, according to Rawal, would mean architects relinquishing control and enabling community-led design and housing decisions.
What kinds of spaces exist where women can breathe without being watched? If hysteria no longer exists as a diagnosis, why does its architecture remain? Aditi A., through her research study as a part of the CEPT Writing Architecture course, in the third and last chapter of this series follows the spatial logics that developed to manage hysteria, which continue in the contemporary environments of care safety, and everyday life. If the diagnosis has been discredited, what explains the persistence of its walls?
In his presentation at the CEPT Alumni Meet, in January 2026, Kirtee Shah offers “something to think about” for the architects and planners regarding the future of architecture profession. He urges architects to relearn and refocus on service, sustainability, and inclusivity while addressing urban chaos, poor housing, rural neglect, and climate challenges.
Sathya Prakash Varanashi shares a heartfelt tribute to architect Shankar Kanade, highlighting his architectural philosophy, mentorship, humility, and lasting influence on design thinking and his practice.
As part of Brutalist India series Bhawna Dandona writes about Akbar Bhawan, in New Delhi.
Was architecture used by society to spatially “manage” women and their autonomy? Aditi A., through her research study as a part of the CEPT Writing Architecture course, examines the period before psychiatry, when fear had already become architectural, tracing how women’s autonomy was spatially managed through domestic regulation, witch hunts, informal confinement, and early institutional planning.
Why did acclaimed modernist architects suddenly introduce historical symbolism like arches, decorative elements, and other cultural references into their work after decades of disciplined restraint? Sudipto Ghosh interrogates this 1980s-90s symbolic turn as a rupture in architecture, questioning whether this represents an authentic reconnection with content and memory, or is it a mere superficial gesture towards absent meanings. Drawing from Heidegger’s analysis of the Greek temple, he distinguishes two modes of architectural representation, ultimately judging that this turn was a nascent rebellion against modernism that may have failed to achieve genuine integration of context, material, and memory.
Narendra Dengle, through his poem written in January 2006, presents a deep utopic vision for Pune—what the city could be as an ecologically sustainable, equitable city that balances nature with development. He sets ambitious benchmarks for prioritizing public transport over cars, preserving heritage, addressing slum rehabilitation humanely, and empowering local communities
H. Masud Taj elucidates how, as a young architecture student, he dropped out of his institution to travel and learn from monuments, discovering in Gaudí’s Sagrada Familia a turtle column that catalyzed an inquiry, hearing Hassan Fathy’s explication of the turtle in Cairo, ultimately crystallizing in Taj’s poetic meditation on dwelling.
A. Srivathsan in his preliminary overview of the new Viksit Bharat Shiksha Adhishthan Bill, notes that the bill could transform architectural education. The VBSA Bill proposes restructuring India’s higher education regulation, by dissolving UGC and related authorities, creating three new councils for regulation, accreditation, and standards.
This article concludes the Maverick Shutterbugs 2.0 series- dedicated to visual narrators and architectural photography.
Maverick Shutterbugs 2.0 is a series dedicated to architectural photographers capturing the built environment. This post is a curated compilation of the entries received from public participation.
Maverick Shutterbugs 2.0 Features: A collection of photographs clicked by Architectural Photographer Prasanth Mohan in the South Asia region.
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