2003, Issue 2

TIBETAN ARCHITECTURE:
THE STRUCTURE, AESTHETICS AND SYMBOLISM OF WOOD
Bill Semple, BES, MED, MRAIC
The symbolic significance of the
The architecture of Tibet is typical building components is demon-
of the buildings of central Asia. Ti- strated both in the important
betan buildings, particularly the status that the traditional builders
monasteries, are monolithic by na- had in the society and in the
ture and often sited to command many rituals and ceremonies
dramatic views over the surround- which are part of the building
ing countryside. While the exterior process. These ceremonies are
walls are constructed of rammed performed by local monks when
earth, mud block or stone with few different parts of the building are
openings and topped by flat roofs, completed and when special
the interior structure is made up of components are erected. For ex-
a rectilinear system of wood col- ample, when the first column is
umns, capitals and beams. This erected, a special ceremony to
framing methodology in turn car- "observe a good omen" is per-
ries a stratified flooring system of formed.
smaller wooden members and com-
pacted mud, creating an intricately The symbolic importance of the
layered interior structure. Each timber frame structure is rein- Entrance to the main Prayer Hall,
layer is important both structurally forced by the use of numerol- Lingshed Monastery, Kham.
and symbolically, with the number ogy, which is prevalent in Ti-
of layers also reflective of the im- betan Buddhist teachings, in the
portance of the place. design of the structure. Particularly three wooden members, with the
significant is the number three, column supporting a capital made
Wood has been used in a number which represents the three levels of up of two pieces, of which the first
of ways in the traditional buildings existence, according to Tibetan piece, called the shu-chung, sup-
of many cultures throughout the Buddhist philosophy, as well as the ports the second and top piece,
world. Its value as a material often triad of the Buddhist religious or- called the shu-chen.
goes beyond structural and aes- der: the teacher (the Buddha), the
thetic attributes to include impor- teachings (the Dharma) and the re- In both the Tibetan temple and
tant symbolic qualities. In the high, ligious community (the Sangha). dwelling, these framing members
dry countryside of the Tibetan pla- This proportional hierarchy appears are also richly decorated with
teau where wood is a limited re- in the construction of the columns carved and painted motifs, giving
source, its use plays an important and capitals which support the them a special status within the ico-
role in the structure, aesthetics and heavy timber floor beams and in nography of Tibetan architecture.
religious symbolism of traditional the three levels of the temple. The In the temple, the column is often
Tibetan buildings. column and capital are made up of carved in plan view in the shape of

To see Bill Semple’ s fascinating colour slide show ‘Tibetan Spaces—An

Architectural Journey’, please join us on Friday evening, June 13th for a slide
(Continued on page 2)
show, snacks and tea as well as a silent auction. See the insert for more details.
 Page 2 2003, Issue 2 Ottawa Friends of Tibet

(Continued from page 1) kashing, as in the numerology of the column and capital,
a mandala, which to the Buddhists represents an energy is supported by a series of three cantilevered wooden
field, and the capital is usually painted red, representing members. This use of numerology is combined with the
control. The first piece of the capital is painted green to use of colour, so that each framing member builds upon
represent action, and is intricately carved with an orna- itself both structurally and symbolically.
ment called Norbu Gakyl, which symbolizes the balance While the Buddhist scriptures contain teachings which
of wisdom and action. On top of this, the second piece is detail the spiritual significance of the temples and their
painted red and heavily carved with various Tibetan mo- construction, historically there were no books explaining
tifs such as lotus flowers and clouds. the Tibetan building tradition. The training of future
builders was an oral one, passed through the generations
The use of numerology and symbolism also appears in from father to son. In a climate where wood is a scarce
the wooden trim details around windows and in the commodity, it was the skills of the carpenters themselves
framing members which support the canopies over win- which led to the development of a structural system util-
dows. For example, the cubular wooden carving detail izing a series of smaller pieces of wood. Their carving
found on the window trim, called a cho-tsek, represents skills also enhanced the link between structural logic, ar-
the layers of the dharma texts (the teachings of the Bud- chitectural decoration and religious symbolism, in the ar-
dha). The structural support for the canopy, known as a chitecture of both the dwellings and the great monaster-
ies of the region.

Calling to prayer—Monks playing long horns on the roof of

Lingshed Monastery in Ladakh. Lingshed Monastery, Kham (Eastern Tibet).

Message from your Executive Hart Jansson, Vice-President - for the OFT Executive

We are very excited about developments this year. The Spirit of Tibet event that we co-sponsored with the Palyul
Namdroling Foundation at the National Library on March 10th was very successful. Over 100 people attended this
video presentation and celebration of Tibetan culture. Net funds raised by Ottawa Friends of Tibet (OFT) were over
$2000. Our upcoming Tibetan Spaces – an Architectural Journey (June 13th at the Ottawa Public Library) will be
our 2nd event and of course we will hold our 7th annual dinner in the fall. This will be the first time that Ottawa
Friends of Tibet has held three major events in one year.

On the project front, the orphanage near Lhasa continues to thrive with over 20 children. The Maitreya Foundation
(Continued on page 3)
 2003, Issue 2 Ottawa Friends of Tibet Page 3

has 10 children at their home near Delhi. Our President, I will be moving to Oakville in the summer. It has been a
Jurme Wangda, will travel to Dharamsala, Kalimpong and pleasure for me to work with the dedicated volunteers who
Sikkim in June to progress the Kalimpong Seniors Home pro- make OFT vibrant and useful. I will continue to contribute
ject. Our volunteer architect, Bill Semple, is scheduled to go from afar, but it just won’t be the same. Do yourself a favour
to Kalimpong to work on architectural design for the Seniors and discover a fascinating perspective on the Tibetan people
Home in the fall. The endorsement letter from the Office of at the Tibetan Spaces event and please also mark your calen-
His Holiness the Dalai Lama (on page four of this newsletter) dars for the 7th Annual Dinner on November 8th – we will
shows the support we are receiving for this project to benefit have the Gaden Jangtse monks performing, this will be a very
destitute seniors. rare and fascinating treat.

Biography of Jurme Wangda, President of the Ottawa Friends of Tibet

I n 1996, Jurme Wangda, along

with his wife Angela and a few volun-
through an intriguing landscape. In 1959,
with many of his people, he left Tibet for
India, where he attended a school set up
tween the Indian and Tibetan communi-
ties in Dharamsala.
Wangda met his wife Angela, a Canadian,
teers, founded the Ottawa Friends of by His Holiness the Dalai Lama and the in Kathmandu, Nepal, where she was
Tibet (OFT) to provide financial sup- Tibetan Government-in-Exile. Around teaching physiotherapy. They were mar-
port for communities in Tibet and Ti- this time he became interested in martial ried in Dharamsala in 1990, and in 1991
betan refugees in India and Nepal. arts: “I learned a number of martial arts came to live in Ottawa. Both enrolled in
Wangda tells us that his inspiration to as a hobby—Karate, Aikido, Judo, espe- the Master’s program in Rehabilitation
help the Tibetan people and to contrib- cially Judo. I found that Judo was very Therapy at Queen’s University in King-
ute something from his culture to Cana- much like the Tibetan way of thinking, ston, Ontario, and received their Master
dians arose soon after his arrival in Can- and it could easily blend into the Tibetan of Science degrees in 1996. In the midst
ada: “Coming to Canada from the East, culture.” Wangda followed this interest of this studying, Wangda and Angela
Canada was a beautiful country – the to Japan in 1965, where he studied for managed to find time to become parents
people, culture, and environment. When ten years. He was awarded a Bachelor of to two girls named Lodoe and Tenzin.
I arrived, I could have just lived my life, Arts & Education from the Nippon From 1993 to 1996, Wangda practised as
but as a Tibetan, I felt I needed to do Health and Education University in To- a physiotherapy technician at the Ottawa
something. The Western world was eco- kyo, and received his teaching license in General Hospital. In 1996, in a radical
nomically prosperous, and I had a good 1975. change of pace and scene, he enjoyed a
opportunity, but what could I do? I was In 1977 Wangda’s expertise took him to brief stint as a movie star in his role as
neither rich nor wise, but I felt the need Dharamsala, where he taught martial prime minister of Tibet in Martin
to do something. The best way I felt to arts techniques to the security guards of Scorsese’s movie Kundun. (Yes, you
help would be to set up an organization His Holiness the Dalai Lama, serving as have seen him somewhere before!)
to aid Tibetans in need. The Ottawa a bodyguard himself from 1978 to 1984.
Friends of Tibet emphasize preserving More recently, from 1997 to 2001,
“Working with His Holiness was very Wangda served as Director of Informa-
culture and heritage, and we want to energizing,” says Wangda. “He would
contribute the philosophy of non- tion and International Affairs at the Liai-
teach for weeks, even for a month, son Office of H.H. the Dalai Lama for
violence and interdependency that is sometimes all day for a week, and we
part of the Tibetan culture, to the Cana- Japan and East Asia. Presently, he assists
would sit all day. The time went by very with Tibetan translation, teaching, cur-
dian culture. We wish to share this quickly, which happens when you enjoy
knowledge with our Canadian friends as riculum development and teacher training
what you do.” During these years, in Nepal and India for the School for In-
well as help Tibetans.” Wangda also served as a Welfare Offi- ternational Training in Vermont, U.S.A.,
From his boyhood in Tibet, where he cer in the Tibetan Government-in-Exile teaches Judo at an Ottawa school, and
was set on becoming a monk, to his cur- Administration of Education and Com- carries out the many duties associated
rent life with his family in a quiet Ottawa munity Integration Programs for Refu- with his role as President of the OFT.
suburb, Wangda’s path has wound gee Settlements, resolving conflicts be-

Ottawa Friends of Tibet Phone: 613-738-9871

1098 Karsh Street Email: [email protected]
Ottawa, Ontario Website: www.oft.ca
K1G 4P9 Charitable #: 87685 9919
RR0001
Letter received from the office of H.H. the Dalai Lama, in support of the Kalimpong Seniors Home Project.