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.
This article was originally published on Common Edge.
In spite of the lull in the global construction industry over the last couple of years, megacity projects in Africa have continued unabated, as new developments are springing up in major cities all over the continent. Though we’re inspired by the growth of modern African cities and the opportunities offered to city residents, we shouldn’t ignore their shortcomings, the glaring disconnect between the utopian visions of local city officials and the economic and cultural realities of the local populations who live here. Many questions whether these new cities could be built in other ways, or if Africans will ever have an alternative to the current model of placemaking, hodgepodge urbanism foisted on it, largely by colonialists.
When we think of migration, we think of movement. We think of the movement of people simply looking for greener pastures – a better life for themselves. But we also think of war, of conflict, of an unstable situation in a specific place forcing the hand of a location’s residents to seek safety elsewhere. Historically and into present day, war has been the reason for the increased presence of refugees. Instability in places such as Syria, Iraq, or the Central African Republic have caused millions to flee their homes. Lurking amongst this migration due to conflict, however, is the migration of people at mercy of the changing environmental conditions of the Earth – climate migration.
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Adjaye Associates has unveiled the design of The Africa Institute, the first center of its kind dedicated to the advanced study and research of Africa and the African diaspora living in the Arab world. The 31,882-square-meter campus will be built in downtown Sharjah, UAE, and will "introduce an entirely new type of thinking and mission into the global academic arena".
The African continent has been - throughout history – a key player in the ever-evolving story of human migration. Cultures and customs have been shared, adapted, and re-imagined as a result of this movement of populaces, and architectural styles are no exception. In a way, the varied architecture present in Africa is a lens one can look at to understand the intricacies of migration. Present on the continent are ancient indigenous and building typologies born out of the organic assimilation of cultures. Also present are remnants of colonial architecture, a legacy not of voluntary migration, but of forced colonial imposition.
Amancio d'Alpoim Miranda Guedes, known as Pancho Guedes was an architect, painter, sculptor, and educator that is revered as one of the earliest post-modernist architects in Africa. Throughout his career, he has contributed to more than 500 building designs which were often characterized as eclectic, bringing together Lusophone African influence with his unique surrealist and experimental artistic style. It is said that having worked mainly in Mozambique, Angola, South Africa, and Portugal, Pancho Guedes was less well known than he ought to have been in the rest of the world, as he is a leading figure in modern African architecture.
The world of travelling is a multifaceted one. There are the everyday trips one takes for work or school, commuting to a set location during the week, usually within the confines of a city. There are the longer trips too, the trips which usually involve getting into an aeroplane to visit someplace a bit farther from where the traveller usually resides. These trips are frequently done for business purposes, but for those who have the means to afford it, these trips are undertaken for learning and leisure – where the traveller can be defined as a “tourist”.
.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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_Adjaye_Associates_Front.jpg?1627310636 "© Adjaye Associates")
_Adjaye_Associates_Internal_Courtyard.jpg?1627310648 "© Adjaye Associates")
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