So, this is a kind of summary of applying the whole framework in one big sheet. Of course, it’s not legible now. But at least it will get an idea of how, on one side we have the structures that create the cultural identity, on the other side, we have how it is reflected in the spatial structures.

And to summarize the whole findings, this is how hybrid settlements of Tibetan refugees are produced. One is a spatial component, what they know, what they have inbuilt environment in Tibet and when the political turmoil existed, then that is where the refugee settlement built by the Indian government and gradually, how they adapt the new built environment that is where the conflicts arrive.

In a cultural component, the Tibet which they know the environment of their origin and that is what they reflect with the absolute space because that is the perceived space what they already know but here, the asylum seekers stage that is where the host environment is providing certain conceived space you know, that is where conceived space is taking forehead of it that is called an abstract space.

And with that people started adjusting with this and that is where they come interacted with the host community and that is where conflicts arise, this is where we talk about the conflicted space and gradually, when things get adapted, when generation moved on and how they accustom, how they adapted and how they continue their practices that is where a differential space comes.

So, that is how you can see the 3 different and visual character of places, how the festivals are celebrated, how it have changed, how they have integrated and the active community life and the bonding how these places are providing.

And what is the relationship between the cultural and built environments in a hybrid Tibetan refugee settlement, so cattle sheds now discontinued or reduced as an occupational shift. Handicrafts are now factory manufactured because of the tourism industry coming into the picture and restaurant typologies have developed because tourism has a major influence in terms of food habits and then funerals, earlier, they were having a different process and now they are doing a cremating, this is where they require a crematorium spaces.

And similarly, the theocratic government has been changed. democratically elected, you know so there is no, at least in Dalai Lama there is no residence of this Dalai Lama and things like that.

So, like that, it has also reflected in the economic status, monastery, house forms. So, what we observe here is the house forms have changed drastically but monasteries have retained because the religious significance played an important role in the Tibetans.

So, Bylakuppe is the most self-sustainable and as well as Choglamsar because it has a great close proximity to the ethnic similarity and the contextual similarity but here, there is a lack of land availability and the less active community spaces because there is a pressure of the urban development as well.

So, some of the major drivers were the religion, climatic context, economy, tourism, education system, and how they transform the place.

So, originally the Lefebvre’s work is like this but in here it has been conceptualized from the absolute space which the Tibet before migration and the pre-abstract space which is an asylum seeker stage and then this is where the permanent settlement process from the abstract and the conflicted and a differential space.