3.2 PREMISES AND PERSPECTIVES
design for majority-world countries can then be defined as a concept that not only extends beyond
issues of accessibility of the built environment, but also covers the social, cultural, and economic
issues, which are major influences in uniting normal people and people with different physical,
mental, or psychological abilities. Universal design should be accepted as an approach that values
and celebrates human diversity.
3.4 DEMOGRAPHIC SITUATION
According to United Nations’ estimates, the world elderly population constituted 14.8 percent of the
total world population in 1985. While the elderly population in industrialized countries is expected
to increase by 77 percent over 1985 figures, the comparative percentage increase in majority-world
countries is approximately 207. The aging scenario in India is alarming, with 70 million elderly
people above the age of 60 years as of 2000, which is projected to reach 177 million by 2025.
In the case of disability, India already has one-third of the world’s disabled population and one-
half of the world’s blind population, and these figures are increasing. While an accurate census is
difficult due to huge and illiterate village populations, an approximate 63 million people in India
suffer from impairment in physical or mental form.
3.5 TRADITIONS OF UNIVERSAL DESIGN
Universal design is a term coined by the late Ronald Mace in the 1980s. But it is an ancient concept
that has been extant in cultures such as those in India for ages. For instance, India has the marvelous
tradition of wearing unstitched, uncut garments, which continues even today in the new millennium
and is certain to continue in the future. These garments have reached perfection in design and have
become timeless classics. Two such examples are the sari and dhoti, which are extremely elegant and
highly functional and can be worn in infinite ways to suit the occasion. There are codes of wearing.
Judged by the way it is worn, the same cloth creates a strong identity as to the wearer’s caste, com-
munity, social status, and even marital status. These garments are also highly symbolic. While being
worn, they can serve other functions, such as carrying a child, carrying objects, and so on. When they
are not being worn, these garments can be put to other uses, such as a baby swing, packing material,
and the like. The same cloth can be worn by everybody, irrespective of the age, physical dimension,
or temporary or permanent disability.
3.6 SOCIOCULTURAL PROMINENCE
Although the joint family system is on the decline due to urbanization, it is still largely present in
the villages, which constitute 80 percent of India’s population. In Indian cities, there are homes for
the aged and for the disabled, but these are occupied primarily by either the orphaned or the poor
of society. A majority of the population would consider it an extremely unsocial act to send their
disabled or elderly relative to institutional care. Society would consider it an affront to their status to
do so. As a chain effect, the quality of institutional care has also remained very poor.
There are traditional festivals in India that encourage full participation of people with diverse
abilities and ages. For instance, at Garba, a community dance festival in Gujarat, people, irrespective
of gender and age, dance before the goddess. The dance is in circular form, which is infinite and
nondiscriminating.
In India, when a person reaches age 60, it is celebrated with an important traditional ceremony
called shashti purti (meaning the completion of 60). In Chinese thought, the family is the fundamen-
tal social unit, not the individual. The family is hierarchically organized, where elders are placed