"I just wanted my community to be a part of this process," Diébédo Francis Kéré said in an ArchDaily interview published last year. It's hard to think of another phrase that so well sums up the modesty and impact caused by the newest winner of the Pritzker Prize of Architecture, whose work gained notoriety precisely for involving the inhabitants of his village in the construction of works that combine ethical commitment, environmental efficiency, and aesthetic quality.
The 2022 laureate of architecture’s highest honor, the Pritzker Architecture Prize is Diébédo Francis Kéré, known as Francis Kéré, Burkina Faso-born architect, educator, social activist, receiver of the 2004 Aga Khan Award for Architecture and designer of the 2017 Serpentine Pavilion. Recognized for “empowering and transforming communities through the process of architecture”, Kéré, the first black architect to ever obtain this award, works mostly in areas charged with constraints and adversity, using local materials and building contemporary facilities whose value exceeds the structure itself, serving and stabilizing the future of entire communities.
“Through buildings that demonstrate beauty, modesty, boldness, and invention, and by the integrity of his architecture and geste, Kéré gracefully upholds the mission of this Prize,” explains the official statement of the Pritzker Architecture Prize. Announced today by Tom Pritzker, Chairman of The Hyatt Foundation, Francis Kéré is the 51st winner of the award founded in 1979, succeeding Anne Lacaton and Jean-Philippe Vassal. Praised “for the gifts he has created through his work, gifts that go beyond the realm of the architecture discipline”, the acclaimed architect is present equally in Burkina Faso and Germany, professionally and personally.
Commended for his impactful contributions to architecture, design, and the community, Sir David Adjaye has been awarded with the inaugural Charlotte Perriand Award, an honor created by The Créateurs Design Awards that recognizes excellence and integrity in the design industry, and inspires future generations in honor of the late female trailblazer. The Ghanian-British 2021 RIBA Gold Medalist and founder of Adjaye Associates was selected for his achievements that "go beyond becoming city landmarks", and his holistic and impactful approach in developing residential, commercial, and cultural typologies.
The comic strip, la bande dessinée, the graphic novel. These are all part of a medium with an intrinsic connection to architectural storytelling. It’s a medium that has long been used to fantasise and speculate on possible architectural futures, or in a less spectacular context, used as a device to simply show the perspectival journey through an architectural project. When the comic strip meshes fiction with architectural imagination, however, it’s not only the speculation on future architectural scenarios that takes place. It’s also the recording and the critiquing of the urban conditions of either our contemporary cities or the cities of the past.
African nations are fighting climate change with an 8,000 kilometer long Great Green Wall meant to combat the desertification of the Sahel region, home to over 100 million people. Spanning the entire width of the African continent, the movement aims to restore 100 million hectares of degraded land, sequester 250 million tonnes of carbon and create 10 million jobs in rural Africa by 2030. Stretching from Senegal in the West to Djibouti in the East, the project is the joint effort of 21 African nations that strive to restore the once lush region and protect the livelihoods of local communities.
The year 2021 has been a turbulent one –coronavirus rages on, and the design and construction industries have been forced to keep adapting two years into a global pandemic. As virtual methods of working and communicating continue to be tweaked and honed, a plethora of virtual events has meant that architectural discourse outside the western canon and Eurocentric gaze, in a small way, has been able to claim space front and center in the global architectural conversation.
Ethical practice spans all parts of architecture. From intersectionality and labor to the climate crisis, a designer must work with a range of conditions and contexts that inform the built environment and the process of its creation. Across cultures, policies and climates, architecture is as much functional and aesthetic as it is political, social, economic, and ecological. By addressing the ethics of practice, designers can reimagine the discipline's impact and who it serves.
The built environment we all inhabit is part and parcel of global, interconnected processes and systems. When we appraise the historically significant architecture of our cities, the structural integrity and aesthetics of a building merits equal consideration with factors such as the labour conditions of its builders to the existing power structures of its time. Examples of Italian Modernism in Eritrea, for instance, might be worthy of aesthetic praise – but intertwined with the legacy of these buildings hailed as Modernist icons is the sobering fact that they were built to further an imperial project. In the complex fields of architectural conservation, preservation and cultural heritage, democratisation should always remain a key priority.
A few months ago – in July 2021, the 47-year-old Kariakoo Market went up in flames in Dar es Salaam. Designed by Tanzanian architect Beda Amuli, the market is a central landmark – a key part of Dar es Salaam’s commercial hub. Early images of a new Kariakoo Market show a taller structure, with six floors compared to the three in Amuli’s design. Conversations on social media have abounded on the new design, and if a “tower” typology is really the appropriate choice considering the unpopular nature of other similar “tower” market halls in Dar es Salaam.
Rammed earth constructions are not a novelty, on the contrary, some sections of the Great Wall of China were made using this technique. Relegated and replaced by modern methods of construction, the mud walls are currently re-emerging as an economic, sustainable solution, with low environmental impact. Even Joelle Eyeson, a young African entrepreneur, is betting that it may be the answer to the housing deficit in her region.
This is a rudimentary construction system in which earth is compressed into wooden boxes. The clay is horizontally placed in layers of 15 cm in height, and compacted with manual or pneumatic tools, to achieve its ideal density creating a resistant and durable structure.
Architecture, by its very definition, involves the construction of structures. Structures that are meant to serve as spaces for work, living, religious devotion, amongst many other purposes. Architectural projects and interventions, however, need land – and it is this intrinsic relationship, between land and architecture, that has massive ramifications not only regarding reducing carbon emissions but more importantly in forming an equitable future rooted in climate justice.
Before fossil-fuel powered air-conditioning became widely available, people living in harsh climates had nothing but natural means to ventilate their spaces and control the interior temperature. To do so, they took into account several external factors such as their location, orientation with respect to the sun and wind, their area's climate conditions, and local materials. In this article, we explore how ancient civilizations in Western Asia and North Africa have used windcatchers to adapt to the region's harsh climate and provide passive cooling solutions that are still being used in contemporary architecture, proving that local approaches to climate adaptability are fundamental to the development of today's built environment.
When examining the world of African cinema, there are few names more prominent than that of Senegalese director Ousmane Sembène. His films ‘La Noire de…’ and ‘Mandabi’, released in 1966 and 1968 respectively, are films that tell evocative stories on the legacies of colonialism, identity, and immigration. And whilst these two films are relatively slow-spaced, ‘slice-of-life stories, they also offer a valuable spatial critique of the setting where the films are based, providing a helpful framework to understand the intricacies of the post-colonial African city, and the contrast between the African and European metropolises.
The urban metropolises of our planet are home to an abundance of stories. They are home to stories of wealth, of innovation, and of architectural marvels. They are home, too, to stories of inequality, inequity and of urban divides – places where one’s income determines the quality of the spatial environment around them. Within these stories has developed an increasing advocation for making cities “smarter”, the goal being to use data and digital technology to build more efficient and convenient urban environments.
When we look at African architecture, we see the architectural diversity of a continent which has been shaped and moulded into its present form by a combination of internal and external factors. When we look at African architecture, there is also a tendency for certain regions to take precedence over other parts of the continent. The Tropical Modernist works of Maxwell Fry and Jane Drew in Ghana and Nigeria, for example, are extremely well documented. So is the extremely well-preserved colonial-era architecture of the Eritrean capital of Asmara. Yet, there seems to be parts of the continent that “slip under the radar” in African architectural conversations – and the book Architectural Guide: Sub Saharan Africa is a welcome addition to African architectural scholarship.
When we talk about vernacular architecture, we’re talking about an architectural style specific to a region – architecture that relies on the use of local knowledge and materials to construct buildings. It’s the Beehive Houses of Harran in Turkey, to the traditional Malay Houses found throughout southeast Asia. The vernacular architecture of various places continues to be a source of inspiration for contemporary architects, as they look to create sustainable architectural responses well-suited for their context.
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Every year, in the hot, dry town of Djenné in Central Mali, something special takes place – La Fête de Crépissage. Roughly translated to the “Day of Plastering”, this day sees the entire community of Djenné collaborate to reinforce the mud walls of the Great Mosque of Djenné – a UNESCO World Heritage Site and one of the African continent’s most distinctive architectural landmarks.
.jpg?1637861666 "Casco Viejo - Panama City, Panama. Image © Wikimedia User David Broad under the Creative Commons Attribution 3.0 Unported license.")
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