Welcome to the Toilet!

Ancient Water & Sanitation Systems – Applicability for the Contemporary Urban Development

Mar 7, 2021 | Reflection | 0 comments

 This journal provided an intriguing concept of implementing ancient water and sanitation systems into our contemporary waste systems to create more sustainable water systems. Currently, our waste and sanitation facilities, WATSAN, are holding a large impact on our global environmental crisis. Meaning the modern need for private toilets and bathing leads to the need for more transportation and drainage systems interconnected that subsequently need large facilities to be transported to. Whereas in ancient times the water systems were much more simple and had agricultural benefits that we are not utilizing today. The multitude of different systems used in ancient cultures such as cesspits, latrines, and different drainage channels was simple and effective (T. Bond). The only major difference is the number of people we would now have to accommodate in the modern world. 

 

Another aspect of implementing ancient water systems is some of the cultural aspects of ancient Roman systems. Specifically, their achievement of the communal restroom and bath spaces was an integral part of their society not just an act of defecation and hygiene. The benefits of communal bathing and restroom use would aid the environmental crisis by saving more water and not needing an abundance of waste facilities that create pollution (T. Bond). As of right now, many government institutions do not constitute communal water systems as a positive sustainable improvement but rather a step back due to the absence of individual privacy; a first-world problem. Another aspect of ancient systems that the modern world would benefit from is using waste towards agriculture fertilization and other soil benefits (T. Bond).    

 

Billions of people in modern-day developing countries still do not have the access to working water systems and sanitization that first world countries do. By implementing ancient water systems from cultures in Mesopotamia, Greece, Rome, and more with the combination of modern waste advancements has the potential to create more sustainable water use not only in first world countries but also allowing developing countries to develop safe water systems at a low-cost (T. Bond). As many of the ancient systems required no power and only used local material; making a much better alternative to the restroom systems being used currently that are only aiding to disease rather than preventing. Overall a combination of ancient water systems and our current technologies on sanitation and drainage would allow for less energy use and a more economically available basic need. 

Figure 1: WATSAN Timeline

Bibliography

  1. Bond, E. Roma, K. M. Foxon, M. R. Templeton, C. A. Buckley; Ancient water and sanitation systems – applicability for the contemporary urban developing world. Water Sci Technol 1 March 2013; 67 (5): 935–941. doi: https://doi.org/10.2166/wst.2013.628
Figure 1: WATSAN Timeline

  1. Bond, E. Roma, K. M. Foxon, M. R. Templeton, C. A. Buckley; Ancient water and sanitation systems – applicability for the contemporary urban developing world. Water Sci Technol 1 March 2013; 67 (5): 935–941. doi: https://doi.org/10.2166/wst.2013.628

Background Image: Water & Waste Facility

“Southern Nevada Water Authority.” Our Regional Water System, www.snwa.com/where-southern-nevada-gets-its-water/our-regional-water-system/index.html. 

The Intersection of the Local and the Translocal at a Sacred Site: The Case of Osorezan in Tokugawa Japan

Mar 5, 2021 | Research | 0 comments

The intersection of the local and translocal at a sacred site

THE CASE OF OSOREZAN IN TOKUGAWA JAPAN

In the reading “The Intersection of the Local and the Translocal at a Sacred Site: The Case of Osorezan in Tokugawa Japan” the authors examine the historical and religious contexts pertaining to the history of Osorezan Mountain in Japan. The history of Osorezan has an important religious history regarding Buddhist practices as well as its spiritual connection to Onsen hot springs. Throughout the reading, the many healing practices of the Onsen hot springs are explored considering their benefits as well as their long-standing history tied to Japan’s culture. 

INTRODUCTION

Figure 1: Statues of 6 Jizo Deities

Figure 2: Muken-jigoku Hell

osorezan historicalcontext

Figure 3: Bodai-ji Temple

Figure 4: Woodblock Print of Osorezan by Ikku

Osorezan is an isolated island located in the Shimokita Peninsula of Japan. In traditional Japanese culture, this island is known as the borderland between our world and the afterlife world (Miyazaki). This idea is tied to the historical context of the main mountain, Mount Osore, which became the journey’s end for the spirits of the dead. Many religious rituals take place here in order to communicate with the dead, as well as consoling and tranquility. There is a group of women who aid in practising these rituals called itako, meaning female necromancers who help facilitate these practices through spiritual works with loss (Miyazaki). The island itself exhibits a volcanic landscape, with various mountains, uniquely molded rock formations, a series of expansive hot springs, as well as a multitude of exquisite ponds. 

Throughout the Osorezan there are many religious sculptures including a series of Buddhist statues in addition to a centralized temple shrine named Bodai-ji. Bodai-ji is the main shrine on the land where various Japanese traditions take place hence assisting the settling of dead spirits. The religious context of Osorezan was most prevalent from the mid-seventeenth century to the end of the late eighteenth century. In this period, more widely known as the Tokugawa period in Japan, Osorezan was a place of mystical healing onsen’s (hot springs), a tie to the cult of the dead, and lastly, protection of fishermen (Miyazaki). This fact all began when the island was first founded by Ennin, a Tendai monk, around 1657. Ennin established a connection between his temples’ Buddhist deity, Honji-suijaki, and the existing deities of Osorezan. 

The Buddhist deity who occupied the Bodai-ji in Osorezan was the Bodhisattva Jizō who was known for aiding in the prolonging of one’s life and helping the suffering spirits. In addition, Jizō imparts his followers with ten forms of happiness and eight forms of protection (Miyazaki). The earliest sign of Jizō was in 1700 when a poem written by Entsū-ji, the ninth abbot, describing the mountain island as well as its connection to Ennin and two other monks from the Heian period. Jizō is the main Buddhist deity worshipped within the Bodai-ji Temple and appeared from the mountain behind the temple called Kyarada; although Jizō did not become the prominent Bodhisattva until the late eighteenth century when four permanent statues were placed in and around the shrine (Miyazaki). Before Jizō, the temple was dedicated to a series of different members of the Buddhist Pantheon.

Figure 5: Woodblock Print of Osorezan by Ikku

onsens

Figure 6: Onsen Bath

Figure 7: Onsen Bath Winter

In Buddhism cleansing of the body through bathing rituals is a time-honored tradition in Japan, it is historically known to help “purify the mind” (Miyazaki, 413). Initially, there was a ritual called Seyoku practised by the wealthy in addition to clergy members and monks. This ritual aided the general public by inviting them to use the baths in the temples to help purify and increase the well-being of the public to subsequently aid in an overall prosperous world as well as a better afterlife. It was specially geared towards citizens with different illnesses or diseases to help cure them or relieve pain while further increasing hygiene (Miyazaki). Hygiene was a special addition of access to bathing because only the wealthy or established temples had access to the equipment needed to heat and regulate communal baths. These temple baths were the first phase of ritual bathing in Japan then leading to the establishment of public baths during medieval times, and eventually to the modern Sentō bathhouses we see today. 

While was an important Buddhist practice, it evidently was not widely available in the earlier periods of Japan. This response is when Onsen’s become more assimilated into Japanese and Buddhist culture. The Onsen, meaning a hot spring, was a natural bath that could be accessed for free (Miyazaki). Leading to its religious context as it was understood as a gift from the gods where you could perform the same bathing rituals. These baths from the gods are now associated with a multitude of Buddhist deities and or other spiritual figures. Which only increased the importance and recognition of Buddhist sacredness to pre-existing bathing rituals amplifying the reality of their healing capabilities. While was an important Buddhist practice it evidently was not widely available in the earlier periods of Japan. This is when Onsen’s become more assimilated into Japanese and Buddhist culture. The Onsen, meaning a hot spring, was a natural bath that could be accessed for free. Leading to its religious context as it was understood as a gift from the gods where you could perform the same bathing rituals. These baths from the gods are now associated with a multitude of Buddhist deities and or other spiritual figures. Which only increased the importance and recognition of Buddhist sacredness to pre-existing bathing rituals amplifying the reality of their healing capabilities.

osorezan Hot Springs

Figure 8: Osorezan Hot Spring

Figure 9: Kotaki no Yu Hot Spring

On the island of Osorezan, there are five onsen’s (natural hot springs). This includes the Spring of Yakushi, the Spring of the Ancient Waterfall, the Spring of Colds, the Spring of the Flower-Dye, and lastly the Spring of the New Waterfall. Each onsen is dedicated to healing a different part of the body in connection to the healing manifestation of Jizō (Miyazaki). Starting with the Spring of Yakushi is responsible for healing illness in the eyes and hot flashes. The Spring of the Ancient Waterfall is responsible for healing the digestive system and its organs, helping aid in appetite improvement. The Spring of Colds is responsible for helping remove extra water fluid in our bodies (Miyazaki). The Spring of the Flower-Dye is responsible for healing external wounds such as bruising, cuts, swelling of the body, etc. the water contains different minerals than the other hot springs, and in turn, your body becomes red like the native Benibana flower. Finally, the Spring of the new waterfall is responsible for relieving headaches, or any body aches as well as hot flashes. Establishing a series of Onsens for different healing practices all on one island. Beyond that, there are a series of other water features referred to as different Buddhist Hell’s, seen in the form of ponds and other physical spaces that tie to Jizō’s ability to travel between the living realm as well as the heaven and hell (Miyazaki). Establishing his ability to help the spirits move on after death.

Figure 10: The Lake of Blood

Conclusion

Figure 11: Jizo Bodhisattva

Each of these hot springs is connected to the sacredness of the Buddhist deity Jizō as well as Ennin, the Tendai monk. Establishing this island as a sanctuary for curative powers and healing directly connecting to the history of the Jizō cult. Later, becoming one of the highest established sacred sites in Japan becoming a destination traveled to by many. Allowing Osorezan to become one of the oldest religious sites for Buddhist Onsen bathing practices and overall mental and physical cleansing.

biblography

Miyazaki, Fumiko, and Duncan Williams. “The Intersection of the Local and the Translocal at a

Sacred Site: The Case of Osorezan in Tokugawa Japan.” Japanese Journal of Religious Studies, vol. 28, no. 3/4, 2001, pp. 399–440. JSTOR, www.jstor.org/stable/30234472. Accessed 3 Mar. 2021.

Figure 1: Statues of 6 Jizo Statues – “Sacred Mount Osore’s Temples, Hot Springs and ‘Hells.’” THE GATE, 24 July 2018, thegate12.com/article/84. 

 

Figure 2: Muken-Jigoku Hell – “Sacred Mount Osore’s Temples, Hot Springs and ‘Hells.’” THE GATE, 24 July 2018, thegate12.com/article/84. 

 

Figure 3: Bodai-ji Temple – “Sacred Mount Osore’s Temples, Hot Springs and ‘Hells.’” THE GATE, 24 July 2018, thegate12.com/article/84.  

 

Figure 4: Woodblock Print of Osorezan by Ikku 1 – 

Miyazaki, Fumiko, and Duncan Williams. “The Intersection of the Local and the Translocal at a 

Sacred Site: The Case of Osorezan in Tokugawa Japan.” Japanese Journal of Religious Studies, vol. 28, no. 3/4, 2001, pp. 399–440. JSTOR, www.jstor.org/stable/30234472. Accessed 3 Mar. 2021. 

 

Figure 5: Woodblock Print of Osorezan by Ikku 2 – 

Miyazaki, Fumiko, and Duncan Williams. “The Intersection of the Local and the Translocal at a 

Sacred Site: The Case of Osorezan in Tokugawa Japan.” Japanese Journal of Religious Studies, vol. 28, no. 3/4, 2001, pp. 399–440. JSTOR, www.jstor.org/stable/30234472. Accessed 3 Mar. 2021. 

 

Figure 6: Onsen Bath – 

Graham, Adam H. “A Beginner’s Guide to Japanese Onsen Etiquette.” AFAR, AFAR, 18 Sept. 2020, www.afar.com/magazine/a-beginners-guide-to-japanese-onsen-etiquette. 

 

Figure 7: Onsen Bath Winter – 

Graham, Adam H. “A Beginner’s Guide to Japanese Onsen Etiquette.” AFAR, AFAR, 18 Sept. 2020, www.afar.com/magazine/a-beginners-guide-to-japanese-onsen-etiquette. 

 

Figure 8: Osorezan Hot Spring – “Sacred Mount Osore’s Temples, Hot Springs and ‘Hells.’” THE GATE, 24 July 2018, thegate12.com/article/84. 

 

Figure 9: Kotaki no Yu Hot Spring – 

Miyazaki, Fumiko, and Duncan Williams. “The Intersection of the Local and the Translocal at a 

Sacred Site: The Case of Osorezan in Tokugawa Japan.” Japanese Journal of Religious Studies, vol. 28, no. 3/4, 2001, pp. 399–440. JSTOR, www.jstor.org/stable/30234472. Accessed 3 Mar. 2021. 

 

Figure 10: The Lake of Blood – “Sacred Mount Osore’s Temples, Hot Springs and ‘Hells.’” THE GATE, 24 July 2018, thegate12.com/article/84.  

 

Figure 11:  Jizo Bodhisattva –  “Jizō Bosatsu – Japan – Kamakura Period .” Metmuseum.org, www.metmuseum.org/art/collection/search/44891.

Evolution of Toilets Worldwide through the Millennia

Feb 14, 2021 | Ancient, Research | 0 comments

The evolution of toilets Worldwide through the millennia

Introduction |

This article focuses on the development of the toilet throughout history starting in ancient times. The article focuses on many early inventions of the latrine in Mesopotamia and the early Empires. Then focusing on the developing fundamentals of the Medieval European Practices in central and northern Europe where the latrine starts to become a more prominent feature of interior architecture. Moving on to similar innovations in Medieval Muslim Spain demonstrating Ottoman lavatory practices. Consequently touching on lavatory progress in late Chinese Dynasties where they showcase different approaches to latrine uses. Finally discussing the advancements in latrine innovation in modern times, showing future trends and what becomes known as the main inspiration for the modern-day toilets we see now. 

Main Points: 

  • The evolution of the latrine location in conjunction with its waste disposal 

  • Comparison between private latrines and city-wide latrine use; Wealthy vs. Poor 

  • Evolution of different latrine and sewage disposal innovation throughout different parts of the world (the main civilizations) 

Central & Northern European Toilet Installations

      

As the evolution of toilets developed in the ancient civilizations, areas such as Mesopotamia, Egypt, Rome, and other parts of Europe developed toilets they demonstrated similar innovations around the world narrowing down to a few consistent designs in between the 8th and 15th c. AD. Starting in Central and Northern Europe they developed two main latrines private and or communal. Private latrine design mostly took place in different castles in England and Scotland (Antoniou). The most common design in the castle was a lavatory located in towers adjacent to the castle reached by covered corridors to keep odor away from the main spaces. The waste was disposed of in chutes usually leading to cesspits, seen in Figures 1 and 2. The most common individual toilet design during the middle ages was known as “Garderobes”, these were constructed in the castle towers and designed to extrude out of the wall to ease the disposal of waste, the different constructions can be seen in Figure 3 (Antoniou, 30). Garderobes were either designed out of wood or stone, yet wood was more common; in this innovation, they were designed as seats rather than squatting holes much like the toilets we have today. While city used latrines although privately attached to homes demonstrated a hole and squatting routine in a very small space compared to the lavish designs in the castles; where waste would be directly disagreed to the streets creating pollution and sanitization issues.

Figure 1| Castle Tower Garderobe

Figure 2| Castle Garderobe Waste

Figure 3 | Disposal Constructions

Figure 4 | Latrine Pit

Figure 5 | Slab Squat Designs

Figure 6 | Advance Lavatory

Development of Lavatories in Spain and the Ottoman Empire

The development of latrines in Medieval Muslim Spain consisted of main latrines connected to cesspool systems. Although it is important to note that the majority of towns and settlements did not have access to latrines within their own residencies and those who did, did not always have a cesspit connection. In residencies that did have the traditional latrine and cesspool system usually connected their latrine adjacent to the facade of the house, connecting the latrine to the cesspool with a multitude of sewage channels. The pit itself was usually constructed with paved stone or wood but still demonstrated the squatting dynamic, seen in Figure 4. These latrines were tiny spaces but they focused on intimacy and privacy. As a means to make the space feel more intimate, they would add carved murals to the walls or some aspect of decoration. Although they did achieve an extensive sewage system connecting the cesspools through the cities that have been noted to aid their hygienic improvement. 

As the Ottoman Empire expanded into Turkey and other regions the development of the latrine also expanded as the empire designed urban centers. These centers housed public lavatory areas, later being designed into every ground floor plan. They constructed simple squat pit toilets separated by partition walls; demonstrating a very simple design but advanced in the public communal space design. There are a variety of slab squat toilet designs, seen in Figure 5, that exhibit the many designs used within these communal social spaces; specifically found in Turkey. These lavatory designs were also more advanced in the sense of decoration and material use, including the use of marble slabs creating a more peaceful intimate space rather than a dirty one, Figure 6.

Late Chinese Dynasties

The article also touches on some of the developments in the late Chinese Dynasties. Although the Chinese Dynasties did not develop as complex systems as exhibited in the early European countries and the Ottoman Empire they do showcase interesting lavatory designs. One aspect that was different is toilets were being constructed in an abundance of areas around the cities and rural settlements, most homes have some sort of latrine adjacent to the home; it was important to keep the lavatory outside of the home. The latrines used by the Quing dynasty showcased a wooden compartment that could be used by one or two people, seen in Figure 7, this cabinet exhibited every part of the latrine rather than being connected to different parts for waste and squatting, etc (Antoniou, 40). Toilets were being constructed vastly due to the use of waste as fertilizer it became a way for residents to also make a profit.

Figure 7 | Toilet Compartment

Future Toilet Trends

Not until the Industrial Revolution was the development of the toilet drastically changed. Starting in England with the increase of industrial jobs lavatories needed to be designed and constructed leading to the first pass of the water closet privy. Leading as well to the separation of genders in the early 1700s. The technology still struggled with the sewage waste systems and effectively diluting the odor and waste from a residence. It was not until the early 20th century that flush toilets were invented and started to be constructed helping solve the wastewater and sewage issues with the implementation of water tanks and pipe systems.

Biblography

Antoniou, Georgios p, and Giovanni De Feo. “Evolution of Toilets Worldwide through the Millenia .” Sustainability, Edited by Marc A Rosen, 13 Aug. 2016, pp. 1–55., doi:https://www.mdpi.com/journal/sustainability.  

University of Oregon • School of Architecture and Environment • IARC 475/575 • History of Interior Architecture II • Winter 2021 • Solmaz Kive