User:Lumiious/Architecture of Africa
Modern African Rural Architecture:
[edit]Rural African architecture research has generally been viewed in a limited perspective and has widely been considered primitive[1] in building technology and techniques. To understand rural African architecture, you must have a specific understanding of the physical, technological, socio-cultural, and politico-economic environments in which these architectural establishments reside.[2] Architecture as a practice in rural Africa also extends to the construction of religious dwellings as well.
Typically, materials such as wood, metal, terra-cotta, and stone were used in the construction of armature, walls, floors, and roofing for rural homes and community buildings. Changes in structure and material are based on changes in the climate, what building materials are available, and the techniques and skills of an area. As the construction of these buildings required many individual procedures, the overall execution of constructing homes and communal dwellings within a rural village is a communal process. However, the owner [of the dwelling] has the most control over the construction process and is considered the master builder.[3]
Modern Sub-Saharan African Rural Architecture:
[edit]Although there generally a wide range of architectural styles across Africa, sub-saharan Africa encompasses the widest diversity in architectural styles due to the extensive scope of physical [climate] settings.[4]
Coastal Rainforest
[edit]In the coastal rainforest belt of Africa, where temperatures are regularly torrid and humid regardless of daytime or nighttime, rural dwellings require interior cross-ventilation to ensure maximum bodily comfort. To achieve this, the craftsperson would incorporate openings into the dwelling. Open, screen-like walls and elevated floorings would be built to provide natural airflow throughout the building.[5]
Inland Savannah
[edit]In contrast to the coastal rainforest belt, the inland savannah climate, which is composed of an annual, brief rainy season and a long, dry season in which chilling winds blow into the region from the Sahara, require an architectural solution that can both cut the biting cold of dusk and prevent individuals from enduring the overwhelming heat of the midday sun.[6]
Modern African Rural Architecture [Ethiopia, Ghana, Nigeria, and South Africa]:
[edit]
Structures neighboring the city of Lalibela, Ethiopia like the Monolithic churches have been hewed from stones within the ground.[7] [8]Systems of catacombs were built inside for ceremonial purposes as were ditches imitating the River Jordan in Jerusalem and the ditches separate the churches into three groups, five in the north, five in the east and two in west. These churches were carved out in the 12th century during King Lalibela’s reign. Another church that can illustrate the architecture style and design in Ethiopia in the modern era is the Holy Trinity Cathedral in Addis Ababa which contains the tombs of Emperor Haile Salassie, his wife, and those who were executed during the Italian regime’s occupation.[9] It is at the epicenter of the capital and in close proximity to the imperial palace. Materials used in this structure includes a huge quantity of copper for the dome and statues positioned in various locations on and around the cathedral. It should also be noted that it imitates the Aksumites (Kingdom of Axum) artistic design.
In Ghana, Larabanga Mosque is a prime example in building from packed earth which was and continues to be a method used today.[10] Sudanese architecture influences this mosque but it is notably smaller than many mosques that exist in West Africa. As construction of the mosque depends on the natural materials available, there is an environmental strain in Ghana and surrounding countries that use this method of building housing. The mosque is held together by the logs protruding from the building surface. The exterior of the mosque has whitewashed walls which are renewed every year.
The Demas Nwoko is a chapel constructed between 1967-75 using locally sourced materials such as concrete stone, brick, stained glass and wood.[11] The interior walls of the chapel are covered with crosses of all sizes and it appears as if they are stained glass as they are luminescent. Unlike chapels, housing compounds in Nigeria frequently had a communal area like courtyards or shared spaces which were an important social aspect for residents. Emir’s Palace also known as The Hausa Architecture in Zaria is traditionally divided into three parts: a private area (women’s area), semi private area, and public area.[12] The palace is surrounded by the city. Nigerian architecture was shaped by Islamic culture where the women were sheltered and protected by private spaces the compound provided. Like Emir’s palace, the Yoruba structure has large family residential areas in them and courtyards were commonly used by everyone.[13]
In 1948 architecture in South Africa was heavily influenced by the Apartheid as segregation was enforced in all aspects of life.[14] The Windhoek Airport, today known as Eros was built in 1957 and the Post office in Polokwane, South Africa was constructed in the capital of Limpopo Province and had similar groundwork to the airport. The floor plan for the airport terminal had European and non-European entrances and exits. The Post Office is U shaped and like the airport there are separate entrances and exits. Brazilian modernism affected how architecture changed in the mid-twentieth century in South Africa.
Modern Islamic African Architecture:
[edit]In other areas of the world Islamic architecture consists of palaces, tombs, and mosques. In West Africa, the mosque itself embodies Islam.[15] The layout of a mosque is predetermined by Islamic orthodoxy coming from the idea that rejecting certain elements, like a minaret, is seen as offensive to the religion itself. The main focus of material can be seen in mud architecture. From this architectural method came several variations, the most recent being the Bobo Dioulasso and the Mosquée de Kong [Mosque of Kong].[16] These types have a focus on expression of a politico-religious structure within a village, different from the earlier mosques focused on imperial organization and which were much bigger in size.[17] These two types of mosques are smaller. The difference between the Bobo and Kongo type lies in having to adapt to climate conditions as opposed to cultural tradition. While the basics of mosques remains the same throughout the region, there are variations within Africa mostly dependent on the climate of the area and the accommodations that need to be made for that specific region.
At Bobo-Dioulasso, vertical buttresses minarets are a part of the mosques, flaring out and thickening of the buttresses at the base of these elements are still evident but disappearing due to reduced scale and changes in the climate.[18] Projecting timbers and horizontal bracing are added due to the increased humidity of the southern savannah. There are parts of the classic mosque within the modern mosque that still remain. This can be seen in the enclosed prayer hall and interior courtyard.
Mosquée de Kong [Mosque of Kong]
[edit]Heavier buttressing is required in the Mosque of Kong because of more rain in the area. This area also sits closer to a rainforest, making wood a material that can be more easily accessed for reinforcement within the structure. Due to the generally wet climate, this mosque also requires more maintenance due to consistent erosion.
Kawara Mosque
[edit]One last example can be seen within the Kawara mosque. The Kawara lacks verticality or monumentality, but is clear in its three dimensions.[19] These 3 dimensions in architecture include width, height, and depth. Its interior can no longer be used, the original architectural form has gone away, and as such the space has become more of a monument for the Islamic religion in this region.
References:
[edit]- ^ Berndt, Catherine H. (1960). "The Concept of Primitive". Sociologus. 10 (1): 52 [A]. ISSN 0038-0377 – via JSTOR.
- ^ Prussin, Labelle (1974-10-01). "An Introduction to Indigenous African Architecture". Journal of the Society of Architectural Historians. 33 (3): 183. doi:10.2307/988854. ISSN 0037-9808 – via JSTOR.
- ^ Prussin, Labelle (1974-10-01). "An Introduction to Indigenous African Architecture". Journal of the Society of Architectural Historians. 33 (3): 191. doi:10.2307/988854. ISSN 0037-9808 – via JSTOR.
- ^ Prussin, Labelle (1974-10-01). "An Introduction to Indigenous African Architecture". Journal of the Society of Architectural Historians. 33 (3): 185. doi:10.2307/988854. ISSN 0037-9808 – via JSTOR.
- ^ Prussin, Labelle (1974-10-01). "An Introduction to Indigenous African Architecture". Journal of the Society of Architectural Historians. 33 (3): 185–186. doi:10.2307/988854. ISSN 0037-9808 – via JSTOR.
- ^ Prussin, Labelle (1974-10-01). "An Introduction to Indigenous African Architecture". Journal of the Society of Architectural Historians. 33 (3): 186. doi:10.2307/988854. ISSN 0037-9808 – via JSTOR.
- ^ Asrat, Asfawossen (2002-09-27). "The rock-hewn churches of Tigrai, Northern Ethiopia: A geological perspective". Geoarchaeology. 17 (7): 649–663. doi:10.1002/gea.10035. ISSN 0883-6353.
- ^ Centre, UNESCO World Heritage. "UNESCO World Heritage Centre - Document - Report of the UNESCO/ICOMOS/ICCROM Advisory mission to Rock-Hewn Churches, Lalibela (Ethiopia), 20-25 May 2018". UNESCO World Heritage Centre. Retrieved 2023-02-21.
- ^ Schiavon, Nick; Caro, Tilde; Kiros, Alemayehu; Caldeira, Ana Teresa; Parisi, Isabella Erica; Riccucci, Cristina; Gigante, Giovanni Ettore (2013-05-22). "A multianalytical approach to investigate stone biodeterioration at a UNESCO world heritage site: the volcanic rock-hewn churches of Lalibela, Northern Ethiopia". Applied Physics A. 113 (4): 843–854. doi:10.1007/s00339-013-7757-5. ISSN 0947-8396.
- ^ Prussin, Labelle (1968). "The Architecture of Islam in West Africa". African Arts. 1 (2): 32. doi:10.2307/3334324.
- ^ Vlach, John Michael (1976). "Affecting Architecture of the Yoruba". African Arts. 10 (1): 48–99. doi:10.2307/3335257. ISSN 0001-9933.
- ^ Umar, Gali Kabir; Yusuf, Danjuma Abdu; Ahmed, Abubakar; Usman, Abdullahi M. (2019). "The practice of Hausa traditional architecture: Towards conservation and restoration of spatial morphology and techniques". Scientific African. 5: e00142. doi:10.1016/j.sciaf.2019.e00142. ISSN 2468-2276.
- ^ Okoye, Ikem Stanley (2002–2009). "Architecture, History, and the Debate on Identity in Ethiopia, Ghana, Nigeria, and South Africa". Journal of the Society of Architectural Historians. 61 (3): 381–396. doi:10.2307/991791.
{{cite journal}}: CS1 maint: date format (link) - ^ Peters, Walter (2004–2007). "Apartheid politics and architecture in South Africa". Social Identities. 10 (4): 537–547. doi:10.1080/1350463042000258953. ISSN 1350-4630.
{{cite journal}}: CS1 maint: date format (link) - ^ Prussin, Labelle (1968). "The Architecture of Islam in West Africa". African Arts. 1 (2): 36. doi:10.2307/3334324. ISSN 0001-9933.
- ^ Prussin, Labelle (1968). "The Architecture of Islam in West Africa". African Arts. 1 (2): 72. doi:10.2307/3334324. ISSN 0001-9933.
- ^ Prussin, Labelle (1968). "The Architecture of Islam in West Africa". African Arts. 1 (2): 72. doi:10.2307/3334324. ISSN 0001-9933.
- ^ Prussin, Labelle (1968). "The Architecture of Islam in West Africa". African Arts. 1 (2): 72. doi:10.2307/3334324. ISSN 0001-9933.
- ^ Prussin, Labelle (1968). "The Architecture of Islam in West Africa". African Arts. 1 (2): 74. doi:10.2307/3334324. ISSN 0001-9933.