Ali A. Alraouf
A TALE OF TWO SOUQS: THE PARADOX OF GULF URBAN DIVERSITY.
open house international Vol.37 No.2, June 2012 A tale of two souqs: The paradox of gulf urban diversity.
Ali A. Alraouf Abstract The paper discusses current trends and future developments in the study of people-urban environment relations, with an emphasis on the concept of diversity within the Gulf cities. This is explored in relation to: theoretical approaches, urban public spaces, people's lifestyles, social groups and inclusive urban environments. Contemporary Gulf cities are providing unique examples for research on urban diversity.Its demographic structure is distinctive for a minimum of 50% expatriates in overall population. Gulf cities are obliged to cope with such a compelling fact. The challenge is to move away from indifference and bring about better acceptance of others. On the relationship; city spaces and culture, the paper argues that traditional markets must be envisioned as spaces for cultural expressions. Traditional markets are a rich display of products and talents and a great opportunity to share and meet with people from same culture and others.Using comparative analysis approach juxtapositioning the selected cases, the paper confronts questions like what does Gulf urban diversity mean in the present. In addition, is diversity in urban spaces only a challenge to be dealt with or is there also economic potential that can be taken advantage of? How do we ensure that Gulf cities are indeed spaces of tolerance? How to give visibility to the spaces of marginalized groups, as these spaces are often ignored or worse, eliminated? How to preserve or regain spaces in the city for the expression of traditional cultures of those migrating from other regions or countries? The paper explores the socioeconomic and cultural mechanisms that can encourage inclusive pluralism in the Gulf cities’ open spaces. K e y w o r d s : : Urban diversity, public spaces, traditional markets - souqs, multi-culture gulf cities, heritage revivalism.
INTRODUCTION Managing diversities in urban contexts, where more than half of the world’s population currently lives, represents an aim for sustainable urban development. As Bonaiuto (2011) argues drawing on a diversity of epistemological, theoretical, and methodological approaches is key to understanding people-environment relations and for promoting the quality of urban life. Urban diversity is an outcome of contemporary debates about justice, space, and the city (Lefebvre, 2003 and Harvey,2009). Soja (2010) argues that justice has geography within which equitable distribution of resources, services and access can form a basic human right. Fainstein (2010) suggests that evaluation criteria for urban development should be prolonged to include social justice. Diversity has already been influencing the urban space and its economic development since the mid of the 20th century in Gulf cities. The impact of foreign labors influx clearly exists in Gulf cities 72
fabric. In present-time Gulf cities, diversity has repeatedly been pictured as a problem. Sometimes called ‘the other City’, in terms of an uncivilized, underdeveloped group, the working class which consists to a large extent of Indians and other minorities was heavily stigmatized. The media images of working class quarters as no-go areas or ‘bombs about to explode’ was linked to ‘ideological fantasies’ of a unified Gulf city, excluding ‘the other’. Cultural Diversity in Cities: The Various Identities The right to the city approach (UN Habitat, 2009) recognizes diversity in economic, social and cultural life. This is centered on the principle that cities are the dynamic engine of cultural change, social life and linguistic and religious differences, gender and heterogeneity. Few cities translate this understanding into urban policies and programs that tackle the deep-rooted causes of social intolerance, economic exclusion and spatial segregation. Landry and Wood (2007) assert that multicultural cities are open; and are equitable regarding ethnic
Ali A. Alraouf
Figure 1. Doha as an example of globalizing Gulf cities.
cultural patterns is critical when it comes to various aspects of urban development. The creation of space according to the way of living is a form of cultural expression itself; therefore, it should be as diverse as society is.
SOUQ AS A CATALYST FOR URBAN DIVERSITY Traditional markets - Souqs - are a popular touristic attraction in every Middle Eastern city. Khan ElKhalili in Cairo, Al-Hamidiya in Damascus, AlMubarakiya in Kuwait, Al-Melh in Sana’a thrive in Middle Eastern Cities, and authenticate the past by reflecting its heritage. There, people are attracted by the aura of history and fascinated by what is genuine and rare. Souq in the traditional urban fabric of Gulf cities was the social, commercial, cultural and even recreational center, a holistic manifestation of public life. Contrary to European cities, public spaces in traditional Gulf and Middle Eastern cities were limited to two main entities. The Saha (plaza) was the main open space adjacent to the grand mosque, and, the souq allocated along its edge. The three urban components; Mosque, Souq and Saha construct the main pillars of any Middle Eastern city’s public life. The Souq was an urban manifestation of interaction between different ethnic, tribal, and religious groups. Souqs were a very distinguished category of public spaces in Middle Eastern cities (Al Hathloul, 1981, Mortada, 2003). Kihato (2010) rightly identifies public 73
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differences and desires. For most of its inhabitants, harmony in a multicultural, economically successful, satisfying city requires a way of life that maintains the essentials of one’s ethnic or historical identity while at the same time enables and in some cases permits one to earn a living and take part in a city’s political activities. Cultural diversity is a positive value that should be encouraged, supported and protected (Low, 2005; Harvey, 2009). Besides going into the many aspects of a model multicultural city, Landry and Wood (2007) identify indications that can be used to estimate how a specific city measures up. They argue that in globalization era, peaceful and fruitful cities are inevitably multicultural. It is in cities that a major challenge of today’s world can be observed: How to sustain and facilitate the expression of human cultural diversity and at the same time create spaces and produce connectedness, inclusion and conditions for dialogue. Gulf cities, since oil discovery, were severely divided into two main categories of populations; local and foreigners. (Figure 1) Cities are culturally heterogeneous as they are places of contrast, plurality and interaction. Cultural expressions and social identities are constructed and reconstructed in the city as its inhabitants have contact with ‘the other’. Cities are places where we can learn about ‘the other’ and can, therefore, potentially develop tolerance to differences and thus accept ‘the other’ as part of the larger community. This is the essence of Gulf cities contemporary dilemma. Moreover, on the relationship cultural diversity-spaces, the adequacy of design and planning responses in terms of socio-
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Figure 2. Traditional Souqs in Islamic cities as platforms for knowledge transfer and social integration.
spaces as specific areas of contestation for examining the multiple meanings of inclusion and exclusion in fast changing urban contexts. In the context of Middle Eastern cities’ Souqs, as the main form of public spaces, are the right platform for examining urban diversity and its related spatial manifestations.(Figure 2 and 3) Gehl (2010) asserts that a lively city counters the trend for people to withdraw into gated communities. A phenomenon becomes so evident in contemporary Gulf cities’ urbanism. As oppose to segregated city, lively city is serving a democratic function where people encounter social diversity within its spatial diversified components. Using rehabilitated public spaces like renewed traditional souqs, the paper analyzes the actions of the state, the integration of locals and practices of marginalized urban dwellers. The paper assesses the formation and reformation of processes of inclusion, whether through deliberate institutional actions intended to rejuvenate public life or the spontaneous reactions of city residents. It will construct an approach that views diversity as an asset rather than a threat. Gulf communities have a lot in common and yet are diverse. Cultural resources should be explored and used to bridge the urban divide and for the development of cities. 74
Figure 3. Traditional Souqs in Islamic cities as platforms for knowledge transfer and social integration.
IN
GLOBALIZING
During the last decades, cities in the Gulf have gone through an unprecedented transformation, which is most visibly apparent in architectural and urban new projects. While the suitability of such projects for the region’s climate and cultural environment is under great scrutiny, the desire for modernization is overwhelming. A trend that results in a wave of Western architecture mushroomed throughout contemporary Gulf cities. Hence, projects that would provide a new understanding and respect to traditional architecture are not only important but also setting a new direction of development for government officials and developers. The case studies used are two important commercial and cultural public spaces in capital cities of Bahrain and Qatar respectively. They both represent milestones in the two cities’ urban history. The first case is in Manama, called Bab Al Bahrain Souq, located on the Gulf water edge and extends towards the inner city. The second in Doha, called souq Waqif, located in the city heart. The selected cases in Manama and Doha have many similarities helping conducting a realistic comparative study. The two souqs are the most significant public and commercial centers in the two selected cities. They both represent the physical manifestation of traditional architecture and urbanism. During the last five years, the two Souqs were subjected to massive renovation projects aiming at regaining vitality within their urban and social context. The cases will be analyzed as newly renovated spaces, which were created with much potential to empower the relation between cultural diversity and urbanism. A move from indifference to tolerance will provide a new platform for Gulf cities planners where a question ‘How do we sustain and facilitate the expression of cultural diversity and, at the same time, create spaces for connectivity, inclusion and dialogue will be addressed and potentially answered. Bab Al Bahrain Souq Manama was a Gulf regional capital, occupied by the British following the signing of a Protectorate Treaty in 1892 (Khouri, 1980; Fuccaro, 1999, 2000). The two sects of Islam, Sunni and Shi’a, co-
existed in Manama with other non-Muslim entities such as Christians, Indians of various sects and Jews. Such a rich mosaic was further enhanced by the arrival of expatriates, initially because of economic prosperity (Alraouf, 2006). The old port called Bab-al-Bahrain (Bahrain Gate) was a commercial pole that extended to the main market. The souq is popular with locals, expatriates and tourists who experience the traditional setting of a unique marketplace. The renovation project, which will cost around 90 million US dollars, was expected to be completed by 2011. Moh’d Al-Makdadi, project manager, states that “the objective of the project is to preserve the unique heritage and traditional character of the souq and activate its touristic and cultural roles which were endangered due to unplanned increase in surrounding high-rise buildings” (Gulf News, 2008). The ‘Project Design Report’ states: “We seek continuity, sustainability and balance through our culture and architectural heritage. We preserve identity and respect the alphabets of the architectural vocabulary of the region” (2006, p. 4). Ahmad Bucheery, a Bahraini architect responsible for the renovation project, rejects copying from the past and preaches for innovation and creativity (Bucheery, 2004). Assessing the souq’s renovation design reveals major contradictions. Claims of perceiving the project as an arena for creative interpretation are confronted by the extensive use of typical traditional architecture vocabulary without any attempts for innovation. Significantly, the routes of a major religious festivity traverse the context of Bab Al-Bahrain. The religious and ceremonial processions performed by the Shi’a groups to remember the anniversary of Imam Hussain, Grandson of Prophet Mohamed, who was martyred in Karbala city, Iraq. The usage of spaces and streets in addition to urban character and spatial qualities changes dramatically due to the sacred event known as Ashouraa (Alraouf, 2010). According to extensive interviews, conducted by the author, with Manama municipality representatives, on site discussions and project architectstatements, it was concluded that Ashouraa event was not considered in the renovation scheme. The decision-makers’ conception of heritage renovation in the area is limited to reintroducing traditional architecture vocabulary. Hence, the new urban set75
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SOUQS
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TRADITIONAL URBANITIES
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Figure 4. Manama Souq hosts the religious festival of Ashouraa attended by multiracial shi’a groups.
Figure 5. Manama Souq hosts the religious festival of Ashouraa attended by multiracial shi’a groups.
ting was not generated from within the context or the event which highlights its public life; Ashouraa. (Figure 4 and 5) The authenticity of the event: while architecture, which has been used in the rehabilitation of old Manama souq can becritically referred to as ‘fake’ representation of the past, the event of Ashouraa and itssacred power to gather thousands of people is one of the most authentic dimension of Manama’s urbanity. The fact that it is a religious festival and related to a major sect inthe country adds different layers to its importance. The new development should focus onthe event as aggregator for the spatial and social spirit of the urban con76
text (Picard and Robinson, 2006). As Frenchman (2004) convincingly argues, good event-placemaking represents more than successfulurban design. It is a powerful means of city building because it creates both social and physicalcapital and can contribute to the local economy. Souq Waqif Souq Waqif was originally a weekly market for local Bedouins.The souq acquired its name ‘Waqif,’ which means ‘standing’ in English because merchants stood up to peddle their goods. Spaces were small, making it impossible to sit on either side of Musherib Valley (Atar and Abdullah, 2006). Doha
Ali A. Alraouf
was a mere village and Musherib Valley was the main feature of its morphology. Coinciding with the emerging of modern Qatar, the souk developed to expand in space and activities. The Souq recent renovation is considered one of the most successful projects, which took place within Dohain the last decade. It has become one of Doha’s most popular sites. In time for Doha’s hosting of the 2006 Asian Olympic Games, and with Qatar’s aim of presenting and preserving its heritage in the midst of prevailing globalization and modernization, the souk was rebuilt a new to welcome visitors from all over. After renovation, Souq Waqif becomes a showcase of traditional architecture, handicrafts and folk art. The Souq evokes the feeling of traditional Qatar heritage. Beginning in 2004, it was renovated according to traditional Qatari architectural principles and by using authentic materials (Atar and Abdullah, 2006). An intricate labyrinth of streets offers a natural shelter from the country’s harsh climate (Kaaki, 2008). The successful renovation highlights the nobility and wisdom behind the region’s traditional architecture in the face of modern construction devoid of any cultural identity1. This traditional experience made Souk Waqif imperative and the prime place to visit for locals, expatriates and tourists alike. The spatial experience currently provided is so unique. Strolling in open air along the winding souk streets and the
twisting narrow alleyways is itself an interesting journey; evoking a sense of connecting to the past and reliving Qatar’s ancestors lives before development. Souq Waqif was nominated for prestigious Aga Khan Award for Architecture in the 2010 cycle. It has been described as a revitalization project, a unique architectural revival of one of the most important heritage sites in Doha aimed to reverse the dilapidation of the historic structures and remove inappropriate alterations and additions. In complete contrast to the heritage theme parks that are becoming common in the region, Souq Waqif is both a traditional open-air public space that is used by shoppers, tourists, merchants and residents alike, and a working market.(Figure 6) The souk has another crucial role that elevates visitors’ artistic and cultural experience. Allocated in the center of the main alley is Waqif Art Center. Different local and foreign artists display their creative handwork, especially in forms of photography, painting and sculpture. It is also a place for conducting workshops for children and youth in different art subjects. The Souq spatial experience is usually used to inspire participants. Moreover, in addition, it is a place for events such as cultural symposiums and lectures covering all subjects dealing with art and creativity. Periodically, evenings of celebrations and creative popular music recitals are artfully organized on weekends and national holi-
1 According to Mohamed Ali Abdulla (2006, p:13), the souq designer, the renovation plan was based on a comprehensive study of Qatar traditional architecture, analysis of Ariel photos captured the souq’s urban fabric in the 40s and 50s of last century, archival records, building records and finally local elderly people narrative of place memories structured the renovation plan.
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Figure 6. Souq Waqif, Doha as a space to rejuvenate diversified public life.
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days. Among the successful events which have been held at the Souq included the Spring Festival, Eid Al Fitr and Al Adha festivals, concerts of popular Arab artists, and musical events during weekends all catered to the multi-cultural population of Qatar and visitors. Al-Maawda (2009) argues that just as Khan El-Khalili in Cairo, was a strong source of inspiration for Nobel Prize laureate Naguib Mahfouz, Waqif Art Center strives to promote cultural awareness and a refined human artistic sense.
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S M A L L I S B E A U TI F U L : A U T HE N T I C O R F A K E ; L I MI T I N G G R O W T H Souq Waqif is set to further cement its reputation as Doha’s tourist hub with plans taking place to establish new facilities including new hotels and additional parking areas. Ten new hotels are set to rise as part of the management’s ambitious plans to develop the already prominent Souq. Currently, around 20,000 to 30,000 visitors come to Souq Waqif during weekdays and can reach up to 40,000 during weekends. Parking areas are also being developed to add spaces that can accommodate an additional 4,500 vehicles. They include a three-level underground parking area which can hold up to 2,000 vehicles and another parking space which can accommodate 2,500 cars. The parking areas along with the new structures which have been built and yet to be erected such as cafes and shops followtraditional architecture and use locally available materials to maintain the traditional look and feel of the Souq. In this sense, I would argue that Souq Waqif’s development is extended to include the authentic, the authentic fake and the fake. The term ‘authentic’ lends credibility to the resource and provides the most direct connection to a special time or place (Eco, 1986; 1990). Authenticity is not solely the built environment around us, but relates to the people and their activities. Eco goes on to show how the layers of reality and the concept of original become even further blurred. The duality of the fake and real is so complex. The old core is definitely authentic and goes back to the city’s original structure. Then the project moved to the authentic fake in its first phase of development. Traditional Qatari architecture was 78
used to reintroduce new spaces and places, which were added to the original. Finally, the new phases of the souq development are simply fake. The level of success that the project achieve, tempt decision makers to extend it beyond authentic and authentic fake boundaries. Currently, the new additions of the souq with its fake approach and naive use of limited vocabulary are stretching in every direction around the original souq. The notion of small is beautiful which is the essence of traditional souqs was ignored for the favor of the souq becoming a prim destination. Limiting the souq’s growth once it reaches its original territory, is as important as expanding it. Moving from authentic place to a fake one, precisely if new additions are functionless, is harming the project’s success story.
CONCLUSION Heritage, cultural plurality and social sustainability Revitalizing the commercial cores of traditional cities can be a catalyst for connecting cultural plurality with historical territory. Both Doha and Manama traditional souqs exhibited this concept. In their attempt to construct a global image, both Doha and Manama expanded their strategy. The two cities coupled the focus on real estate iconic development with revitalized traditional souqs and spaces that incorporate cultural diversity. In the city today, everything has an economic value, not only
Figure 7. Suggested new public spaces which neglect the spatial needs of Ashouraa.
Ali A. Alraouf
the usual commodities butalso the images can be traded and purchased. A trend towards the privatization of urbanpublic spaces is growing swiftly in many world cities and perhaps most rapidly in Gulfcities. Shopping malls do not even try to disguise their effort to replace open squares andmarkets. Yet, the city should be flexible enough to let people apply their own volition. They leave thetraces that reflect their identities and mold the city as well as being reshaped by thecity. Buildings, streets, people, smells, sounds, colors, motions, etc., are inherent and inextricable components that make cities what they are and constructtheir authentic memory. The absence of public spaces Urban heritage conservation does not necessarily mean preserving a building but revivingits spirit and life. It implies to be flexible enough to adapt the objectives of rehabilitation tothe needs of modern living while respecting local community values. Rehabilitation of public areas is important and essential as they add to the quality of a living andto the ways in which people perceive and identify with their locality. It is therefore paramountthat rehabilitation acknowledges the significance of public areas and strengthenspeoples’ sense of belonging. What is questionable about the two discussedprojects, in Doha and Manama, is their common abounded of what was previously stated as an ulti-
mategoal, the sufficient provision of open spaces (Figures 7 and 8). Theonly developed public space in the design scheme of Bab Al-Bahrain Souq was cancelled due to a lack of availableparking spaces in the area. Advocating a policy for preserving and rehabilitating Manama’sold core is urgently needed but not in the sense that would focus on reviving a few historicalbuildings but would provide a comprehensive strategy to revive the city with all its life, events and community. In the case of Souq Waqif, giving car parking more priority than people do resulted in a situation where the souq is suffocated by huge parking places. The souq is becoming an island within pools of cars spoiling its visual richness and continuity. All potential areas that can be used as spaces for people were designated for cars even from the Gulf’s waterfront direction. A latent urban connection, traditionally exist, was not considered. Incorporating cultural diversity Tourism is developed by using ‘fake’ vocabulary to produce ‘authentic’ yet isolated pieces of architecture. Alternatively, considering issues like sustainability especially in its social aspects, cultural diversity, presence of ethnicgroups, accommodating festivals and religious ceremonies are more authentic and credibletools to promote more genuine experiences to be seen, perceived and shared by tourists.The ability of the place to accommodate social, cultural and religious events was totallya79
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Figure 8. Suggested new public spaces which neglect the spatial needs of Ashouraa.
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bandoned in Bab Al Bahrain souq in Manama. While, limited cultural event, mainly singing festivals were allowed in souq Waqif, Doha. Allowing different ideologies to materialize in places is an important factor in making cities more appropriate settings, for communal ceremonies and festivities. Both the conservation and the effective management of the historic townscape are dependenton a sound understanding of its historical and spatial structures, an understanding ofsocial and community structure and more importantly, as Orbasil (2000) stresses, an appreciation of the private and religious uses of urban spaces. With the uniquely diversified demographic structure in Bahrain and Qatar, such focus on incorporating cultural diversity and considering its spatial impact is urgently needed. The fallacy of architectural national identity Urban planners and architects in the Gulf region should encourage decision makers, developers, engineers and builders to understand the essence of traditional architecture and at the same time, make full use of the latest building techniques. The fusion of traditional and contemporary should construct the platform for creativity in the built environment. The two examined cases, In Doha and Manama, exhibited a limited understanding of the role of traditional architecture as a catalyst for creativity and innovation. Traditionalcommunities’ architecture, in fact, does not follow strict rules. Traditional architecture, despite its astonishing diversity, has throughout its history adapted to different cultures, without ever departing from the spiritual essence, which was its sole source of inspiration. More significantly, cultural relativeness is so crucial in this context. Cultural and heritage preservation development projects; like the paper-examined cases, are important. Yet, new development is also creating new culture and heritage. Therefore, While Gulf cities are celebrating the success of renovation projects of their old heritage; they need also to realize that new heritage is born out of the unprecedented development they are all engaged in.
tan society like the one residing in contemporary Doha and Manama, intercultural/ multicultural ethics should be applied. In the light of such understanding, cultural universalism cannot be tolerated. A move towards cultural relativism in all aspects of life and significantly in different cultural groups’ ability to manifest its existential presence is a fundamental vehicle towards promoting and attaining urban diversity in contemporary Gulf context.A diversified society in terms of cultural, ethnic, religious, and gender backgrounds must adhere to cultural choices rather than cultural boundaries. In Doha and Manama cities with such a unique demographic structure, imposing cultural boundaries will never facilitate enhancing urban diversity. Alternatively, providing an array of cultural choices infuse a massage of tolerance and harmonious living.
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Prof. Dr. Ali A. Alraouf Urban Planning College of Arts and Sciences Qatar University, Doha, Qatar alialraouf@yahoo.com
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