The Machan, whose meaning in Bengali is 'platform,' was conceived as a support and connection structure within Korail. This project is located in Ershad Maidan, one of the few open spaces available in Korail. The architecture team from Paraa collaborated with youth, community leaders, students, and creative collaborators from Korail to transform this location into a shared stage for cultural expression.
The development of the Machan was shaped by over 60 participatory workshops and residencies, which brought together residents and young designers through activities such as storytelling, model making, and practical construction.
This project is part of a larger initiative called 'Korail: City of Culture.' This initiative receives funding from the German Federal Ministry of Foreign Affairs and is supported by the Goethe-Institut Bangladesh, aiming to promote art and participation as means for community strengthening.
Korail, a settlement covering more than 40 hectares and housing over 80,000 people, is located adjacent to the established neighborhoods of Banani, Gulshan, and Baridhara in the city of Dhaka. Many inhabitants of this area rely on activities such as waste recycling, street vending, local shops, or domestic work nearby.
Although Korail's contribution to Dhaka's cultural life is little recognized, the Machan seeks to correct this imbalance by centralizing creativity, learning, and care in the civic sphere.
From an architectural perspective, the project modernizes the traditional Bengali pavilion, presenting it as a structure that is simultaneously light and durable, robust yet permeable, and civic yet playful. A simple concrete base supports two floors designed to provide flexibility and openness.
On the ground floor, two semi-enclosed areas are designated for workshops, exhibitions, and meetings. Large doors that can be opened or folded integrate the spaces into a single shaded environment facing the recreation area. A wide staircase also serves as bleachers, transforming transit into an amphitheater for assemblies and performances. The brick-covered floor helps absorb heat and is easy to maintain.
The upper floor breaks the symmetry, creating various functional nooks: wide steps for seating, perforated brick enclosures for more private activities, such as women-led gatherings, and open terraces with views of the field.
Light and air enter freely through ventilated brick facades, which attenuates the separation between the interior and the exterior, causing the building to function as an intermediary between climate and community.
The sobriety of the Machan is a deliberate choice. The extended upper slab provides shade to the lower floor, reducing heating. Constructed with locally produced concrete and porous bricks, the structure ensures natural ventilation year-round. Planters and flowerbeds introduce vegetation, allowing residents to cultivate plants and soften the appearance of the concrete.
The simplicity of the design facilitates conservation and makes the building flexible for new activities. The project aims to minimize embodied energy by using local materials and integrating vegetation to control heat and dust. Its permanence, something uncommon in informal settlements, symbolizes confidence in the community's right to stay.
The Machan offers shelter, shade, and security throughout the year, acting as both essential infrastructure and an emblem of resilience.
After the completion of the work, the need for adjustments to the building was identified, which were implemented based on observations of space use and community needs. By transforming a neglected field into a space dedicated to art, learning, and leisure, Paraa and the residents of Korail built more than a physical structure: they erected a stage for dignity, creativity, and a sense of belonging.
Sibongile Simelane-Kuntana serves as a symbol of hope in the fight against the harm caused by gambling, transforming her personal experience into active support for families affected by addiction.
At 51, she heads the South African Responsible Gaming Foundation (SARGF), where she focuses on responsible gambling, treatment, and harm reduction, while also advocating for a stronger public health system response to the issue of addiction.
Simelane-Kuntana grew up in the village of Vukuzaxe in Volksrust, near the border of the KwaZulu-Natal and Mpumalanga provinces, as the youngest of three children. The values instilled by her parents continue to influence her approach to life and work, with humility being particularly strong among them.
She noted that this value allowed her, in her leadership role, to create opportunities for unemployed youth who might have been at home struggling with self-realization. She welcomed people into the organization regardless of their experience, mentoring them and providing them with opportunities to learn.
Simelane-Kuntana emphasized that a person can be good, have everything, and then lose it if they lack humility or are arrogant. Her father also taught her that tears alone will not change circumstances, and she needs to take responsibility, work hard, and find a solution.
However, she also learned that resilience does not mean fighting every battle endlessly. She stated that one must know when to surrender, which taught her to understand when she had done everything possible.
Her decision to work in gambling harm prevention was shaped by her own family's experiences: her father struggled with alcohol dependency, and her brother battled drugs. As a child, she did not understand what addiction was or how to help.
Her personal experience inspired her desire to advocate for the interests of families who do not understand what is happening to their loved ones. Five years ago, she realized that SARGF needed more support for families affected by gambling harm, as the foundation lacked a social work department at the time.
She understood the importance of families, just as she understood how social work could help both individuals and families understand how addiction destroys family structures. The organization now has a fully functional social services department.
Among Simelane-Kuntana's achievements are the development and launch of National Responsible Gaming Month in November, the creation of SARGF's strategic plan, and the formation of its social wing. She has also managed to include data from public health and epidemiology science in the foundation's treatment and counseling protocol.
She holds an MBA obtained during the Covid-19 pandemic and is currently pursuing a doctorate at the University of Witwatersrand Graduate School of Business. Additionally, she has postgraduate qualifications in public administration and management, art historical knowledge, and a bachelor's degree in education.
Nevertheless, the gambling landscape is changing, especially with the rise of online betting. She is concerned that online betting has made gambling more accessible, more immediate, and easier to participate in at any time of day, while much of the associated harm remains hidden.
The helpline of the National Responsible Gaming Program has shown that people do not always contact the organization because they recognize they have a gambling problem. Some start with questions about accounts or online betting activity, which creates an opportunity to identify vulnerable individuals.
Simelane-Kuntana believes that one of the biggest misconceptions is that gambling cannot cause addiction. She asserts that gambling disorder is a recognized behavioral addiction that activates the brain's reward system just like alcohol or other substances.
In her view, those who seek counseling or treatment constitute only a small fraction of people suffering from gambling-related harm. She believes this is just the tip of the iceberg, and South Africa may be underestimating the scale of this problem.
She also insists that policy should react faster when people seek help, especially through the self-exclusion mechanism. In her opinion, a person requesting exclusion requires immediate 24/7 digital intervention. She believes that self-exclusion should be directly linked to counseling, treatment, and rehabilitation, rather than functioning as a standalone administrative process.
For Simelane-Kuntana, one of the most challenging tasks is balancing the demands of the roles of woman, mother, wife, and professional. She notes that juggling all of this is sometimes exhausting.
Her family and colleagues provide her with support; staff sometimes remind her to take a break from work. She says she receives immense support from colleagues who always urge her to close her laptop. Her main motivations remain her family and her work at SARGF.
For Simelane-Kuntana, Women's Month serves as a reminder that the work ahead for women is far from over. She questions the expectation that women must constantly demonstrate strength. She believes that the demand to be 'imbokodo'—one who fights until the end and never retreats—is sometimes unjustified.
She also feels that women too often oppose each other instead of recognizing their role in each other's lives. For her, leadership lies in creating opportunities, knowing how to listen, and using experience to improve support for people and families facing social difficulties. The lessons of her parents—humility, personal responsibility, and understanding that resilience also includes knowing when to retreat—remain central to her journey from the village of Vukuzaxe to leading a national organization.
A devoted follower of Shiva, Parshuram Sharma, 60 years old, originally from the village of Nara and residing in Haridwar, reached Muzaffarnagar during the Kawad pilgrimage despite his severe health condition.
Parshuram, who has required round-the-clock oxygen support for two years due to a lung ailment, traveled from Haridwar to Muzaffarnagar, attaching two oxygen tanks to his scooter.
His intention was to perform the Jalabhishek ritual at the Pura Mahadev temple in Baghpat. However, due to the significant altitude of this temple, he decided to offer water to Ganga Bogi Mata at Shiv Chowk in Muzaffarnagar on Shivaratri.
For Parshuram Sharma, it is impossible to forgo oxygen support even for a moment. Nevertheless, he decided to fulfill his promise and complete the pilgrimage this time, carrying vital oxygen tanks along with Ganga water. Since he could not ascend to the Pura Mahadev temple due to the climb, he will perform the Jalabhishek ritual at Shiv Chowk.
Parshuram's journey is not only an act of devotion but also an example of remarkable courage. He believes that illness is not an obstacle to good deeds and spiritual practice if there is a desire in the heart. He conveyed the message that difficulties are an integral part of life, but if a person maintains inner strength and moves forward with a positive attitude in society, there is always hope for change.
The rallying cry from the 1956 women's march in South Africa, "Wathint' abafazi, wathint' imbokodo," which translates to "You strike a woman, you strike a rock," originated during the demonstration at the Union Buildings in Pretoria on August 9, 1956.
This slogan evolved beyond a mere phrase to become a potent emblem of resilience, defiance, and the enduring spirit of South African women. Over 20,000 women, representing the nation's diversity, took part in the march, guided by prominent activists such as Lilian Ngoyi, Helen Joseph, Rahima Moosa, and Sophia Williams-De Bruyn.
The protesters submitted petitions bearing more than 100,000 signatures to voice their opposition to the apartheid pass laws. These pass laws, a key component of the Apartheid regime, mandated that all Black individuals carry a specific "pass," which severely limited their ability to move freely.
This historical event, commemorated annually on August 9 in democratic South Africa, stands as one of numerous large-scale mobilization protests that ultimately contributed to the dismantling of the brutal Apartheid system nearly four decades later. The thousands of women who marched seven decades ago, despite the indignities they endured, helped establish the constitutional principles valued today: a nation built upon human dignity, equality, the promotion of human rights and freedoms, and the supremacy of law.
Nevertheless, women in the country still confront significant obstacles, notably the threat of gender-based violence. Sophia Williams-De Bruyn, one of the final surviving leaders from the 1956 march, addressed the National Women's Day commemoration at the Union Buildings in Pretoria on Sunday. She encouraged women to persist with protests, asserting that activism remains a formidable tool in the pursuit of dignity.
She noted that while their generation faced a singular adversary—the oppressor—today's women and youth contend with multiple threats, including gender-based violence, poverty, corruption, and crime. Police data consistently indicates that the struggle against GBV is far from concluded; courts frequently become overloaded with cases, and women who report assaults often face secondary victimization or public shame.
The text concludes that merely remembering the women of 1956 is insufficient; a more meaningful tribute would involve actively implementing the constitutional values for which they fought.
