Architectural element and setting: urban discoveries proceeding from a contextual analysis of the Tongzhou Mosque “There is no architecture without concept – an overarching idea…that gives coherence and identity to a building. However, there is also no architecture without context (except in Utopia).” (Tschumi 2004, 11) This report follows on from a previous investigation into Beijing’s Tongzhou district whereby an image of the district was constructed based on the analytical techniques and tools of urban theory. Building on the previous report, this paper identifies and focuses on an individual architectural element of the district, The Tongzhou (Chaozhen) Mosque (masjid), and aims at establishing the contextual relationship of the mosque to its setting and surrounds through further employment of urban theory. It begins by re-performing an urban analysis of the district with particular attention paid to the proximity of the Mosque. The paper then sets about outlining the connection between architecture and context and the role this plays in activating the meaning and identity of a place. It concludes by offering the discoveries, perspectives and insights drawn from research into the element and its context.
Tongzhou Mosque AN ARCHITECTURE AND
ITS CITY: A CONTEXTUAL ANALYSIS OF THE TONGZHOU MOSQUE
Context Driven Architecture – Chinese Mosque Typology “…religious institutions are woven deeply into the physical and social fabric of the city. In nearly every neighbourhood we find temples, churches, synagogues and mosques. These places of worship are perhaps the oldest and most ubiquitous forms of the urban community – the religious congregation” (Kahera et al. 2009, vii) The Mosque may be described as a religious structure, built by Muslims where its members gather “to engage in communal worship, spiritual retreat, matrimony, education, and other significant socio-cultural activities” (Kahera et al. 2009, 1).The mosque also functions as a court where disputes amongst Muslims can be settled (Sun 2003, 117). Although the Qur’an (according to Muslims the words of Muhammad as revealed by the angel Gabriel) does not dictate any particular set of rules that govern the design of the Mosque, there Qur’an does state that the believer should face Makkah while performing prayer (Q2:149). Thus a typology exists whereby the requirements of a congregation seeking public worship must be met and where there is a “liturgical axis towards Makkah (mecca)”(Kahera et al. 2009, 5). This direction is indicated by a niche (mihrab) in the wall of the Mosque facing Makkah (Kahera et al. 2009, 5) and mosques everywhere in the world follow this “ontological rule” (Kahera et al. 2009, vii). The significance of this is that given these fundamental aspects of the mosque typology, aesthetic variances in the structural form of this programme present an architecture that is influenced by its immediate surrounds - its historical, geographical and political contexts. Thus the Chinese mosque, specifically those of Beijing and in particular Tonqzhou, are a unique blending of Chinese and Arab architecture (Sun 2003, 117). Inevitably what we read from the Tongzhou Mosque visually is how the structure appears a part of the local vernacular, at first from the design of the roof and the colours of the stone and brick materials used in its construction which are undoubtedly sourced locally. One might also assume that local builders have been engaged in the construction and maintenance of the mosque over time, adding localised characteristics to the typology through pre - established methods of construction and a localised materiality, but this may also not be the case. Miller argues that there is a Chinese nationalised vocabulary operating within the architectural language of Chinese religious buildings regardless of their persuasion or faith (Miller 2004, 29). She puts forward that this vocabulary has been employed “particularly in temples to the...three teachings, Bhuddism, Daoism and Confucianism; the state cult of nature spirit and ancestor worship and imperial palaces” and that “this tradition was so powerful that even some mosques have used this configuration in their buildings” (2004, 29). Erzen, though potentially dismissive of the specific role of Millers “nationalised vocabulary” and where he states that idolatry worship is strictly forbidden in the Muslim faith (Kahera et al. 2009, 7) notes that “...in Islamic architecture, no matter how much a building conforms to a set, pre-existing plan, its final form will vary according to the actual conditions of site, typography, patron, and local conditions” (Erzen 2011, 130). Interestingly, Sun puts forward that the mosques of the Tang and Song dynasties “are a perfect demonstration of the fact that in this period the Arab type of mosque was transferred was transfered to parts of China and that no alternative forms had yet been created” (Sun 2003, 119). Nevertheless in the attempt to help explain the overriding vernacular nature of the Tongzhou mosque, the most important focus of the mosque “is the sanctuary, the primary assembly space (musalla) where men and women gather to pray on a daily basis, read the Qur’an and engage in a host of pious activities” (Kahera et al. 2009, 2). The illustrated section at the bottom of in this report shows a re-construct of the possible arrangement of the Tongzhou mosque.
通州清真寺
An Architecture and its City Twenty Kilometres East of China’s capital Beijing lays its Tongzhou District. As outlined in the previous report, the district covers around 900 square kilometres, accommodates 11 towns and has a permanent population of 1.1million people (Tongzhou Investment Promotion Bureau2010). Another finding from the previous investigation into the district was that its significance may be understood in terms of its geographical relationship to both Beijing and its position at the Northern most end of China’s 2400 year old and 2000 km long Grand Canal (Weng and Chen 2000, 945) where for centuries the canal has facilitated the transportation of soldiers, labourers and the grain tax to the capital (Bishop 1997,17). Set around 80 meters back from Xinhua E St, a major road that leads West from the canal directly towards Beijing, and at just under 1km from the Grand Canal, to its East, is situated the Tongzhou Mosque (Map 1). Positioned on the corner of West and South St, Tongzhou, the building and complex are situated within the Hui min Hu Tong. Within a 200m radius of the Mosque are the Tongzhou Minzu Elementary School, and the Beijing Tongzhou Museum. Within 500 meters is the Xinhua Police Station, Tongzhou Hospital, The Industrial and Commercial Bank of China, The China Construction Bank and the Tongzhou Taxation Bureau. Recently the Mosque has been undergoing renovations sponsored by the local municipal government (essential-architecture).
Tianamen Square Tongzhou District
Beijing, Tongzhou & the Grand Canal
Greater Beijing & Tongzhou & District
Zone Analysis of Beijings Tongzhou & District
Main Transport Routes, Greater Tongzhou District
Imagining the Context of the Mosque: Collageing Central Tongzhou “A boundary is not that which stops but…the boundary is that from which something begins its presencing” (Heidegger 1971, 154)
Mobility and Geographical Contexts
Given that this paper has established an individual element for analysis within the Tongzhou District, the Tongzhou Mosque, this section of the report constructs a written narrative of the city elements surrounding the mosque so as to attempt to create a contextual image the mosque. It follows a method of analysis put forward by Kevin Lynch in which a cities elements are divided into paths, edges, districts, nodes and landmarks, the objective being to describe the city and “to uncover the role of form itself” (Lynch 1960, 46). Importantly, Lynch also states that “[such group] images are necessary if an individual is to operate successfully within his environment and to cooperate with his fellows” (LeGates and Stout 2003, 425). This infers that the real nature of our studies of urban environments are to learn from what exists and what has been before so that as potential future designers of urban environments we might create environments that promote wellbeing, meaning and that promote harmony. The paths are the “channels along which the observer customarily, occasionally or potentially moves” (Lynch 1960, 47) and these that surround the Tongzhou mosque may be observed as the hu tongs which border the vicinity of the mosque complex and that run through the old neighbourhood of Tongzhou. Traditionally the hu tong’s may be understood as the lanes and alleys that have formed around traditional Chinese courtyard houses or siheyuan (Liangyong 1999, 255). Over the centuries a lane culture has developed around this type of urban artefact that accommodates a strong sense of community (Liangyong 1999,xi). Although Lynch puts forward that a canal may form a path, this report considers the canal and its junction at Tongzhou more clearly defined as an edge within the current context of the city.
Nollie Map of the Mosque and sorrounds conveying the density of the ‘old wharehouse district’ in Tongzhou
A definitive edge only a few meters to the North of the mosque is clearly identifiable as Xinhua St E. As stated, the expressway heads directly towards Beijing and may relate to the position of the mosque historically given the area in and around the mosque was for centuries used as storage for the grain tribute that arrived to the capital from the Southern regions of empire by way of the Grand Canal (Bishop 1997). The expressway visibly divides the Huimin hutong, in which resides the mosque, from the designated “water zone” (Development 1996 - 2011) to the north where lye’s Tongzhou’s primary visual and historic landmark, the Randeng Pagoda. The canal itself, may also be viewed as an edge, where one is defined as “ [a] linear element[s] not used or considered as paths by the observer” (LeGates and Stout 2003, 425) . The immediate district in which the mosque is situated may be visually contextualised in that the area is devoid of the prevailing residential high-rise of greater Tongzhou and where the adjacent buildings to the mosque might follow the siheyuan, hu tong typology. Thus the Huimin Hu Tong of the Mosque and the adjacent hu tongs “are significant heritage sites”(freetravelling) that include the mosque, which is being restored, along with the historical villages that surround it, “a significant change from traditional practices” (freetravelling). Lynch states that the nodes are “strategic points in a city into which an observer can enter and which are intensive foci to and from which he is travelling”(LeGates and Stout 2003, 425). Therefore the Tongzhou Mosque may be regarded as a node itself in that it is potentially a “focus and a epitome of a...district, over which [its] influence radiates and...which...stand[s] as a symbol” (Larice and Macdonald 2007, 425) One resident of Beijing, pleased at the restorations being undertaken on the various mosques in and around the capital, including that of the Tongzhou Mosque, states that "It is very convenient for me to go to the new place and pray every day. Otherwise, I would have to walk a long distance to other mosques in the city” (chinadaily). Thus again we may deduce that the mosque is an important foci for its residents and the broader community.
“What makes local architecture local and unique is valued more than what makes it typical and universal...it is against foreign ideas that are imposed rather than imported” (Kelbaugh in Larice and Macdonald 2007, 185). This section of the report takes interest in analysing potential historical and geographical reasons as to the existence of the Tongzhou Mosque given that China’s estimated 20 million Muslims “are identified by the state not through their religion but by their ethnicity” (Esposito,Voll and Bakar 2007, 197). Given Tongzhou’s position at the point where the 1800km long Beijing-Hangzhou Grand Canal concludes before turning East along a tributary to enter Beijing, and its historical significance as a water transportation hub (tour-beijing.com) it is possible that the existence of the Tongzhou Mosque may be attributed to the development of cultural, political and economic relations between China and the Arab empire facilitated by the route between Beijing and Tongzhou and its broader connection to the South China Sea via the Grand Canal. Petersen states that “there are three main Muslim groups within the Republic of China,” the maritime communities of the great ports, the urban communities of Northern China and the Turkic people of Central Asia (1996, 52). According to Sun, Islam’s founder Mohammed “stressed the importance of gaining the knowledge the Chinese enjoyed” and as records indicate by 798 Arab envoys had been sent to China “on no less than 37 occasions” (2003, 118). At some point it must be assumed that as Arab merchants and traders drew closer to Beijing, having established settlements in the Southern and Eastern ports of China (Petersen 1996, 52), believers had to congregate for worship “and thus it became inevitable that buildings were going to be needed”(Sun 2003, 118). The Mosque as Urban Artifact
The Hui min Hu Tong, with the Chaozhen Mosque at its centre 0 meters
1. Great Hall 2. School 3. Ritual washing room
4. Tower 5. Lecture Hall 6. Pavillion
6
2
1
4
The Chaozhen Mosque, Tongzhou, set in it’s context in the Huimin Hu Tong, just to the South of Xinhua St E 3
Given that landmarks are used as “radial references” (425LeGates and Stout 2003) the Randeng Pagoda serves as Tongzhou’s primary visual, historic and geographic landmark. This report again highlights the Pagoda as a critical piece of architecture within Tongzhou such that it has been the central element upon which information regarding this reports urban analysis of the Tongzhou District and the Tongzhou Mosque has been gathered.
5
N
Authors Impression of the Floor Plan of the Chaozhen Mosque
Thus where “constructed space…is more than simply the concrete and material substance of constructed structures, the permanence of elements and the architectonics of urbanistic details” (Leach 1997, 364), this report places the mosque as a significant element of Tongzhou that serves as a node for important socio cultural activities.
5
“In the preceding pages we have been primarily concerned with two issues: first, the dwelling area and primary elements, and second the city as a structure of its parts…What is important is that behind these considerations are real artifacts which testify to the relationship of man to the city” (Rossi et al. 1982, 97). Although the mosque accords itself a strict functionality, within its programme are acceded the various uses ascribed to its religious purpose. Through these uses the structure and form of the mosque begins to form an identity of purpose tied to meanings ascribed within the psyche of its congregants, a physical platform for a structured pattern of beliefs brought about by time and memory, and orchestrated through custom. It is in this context that an object such as the mosque holds a unique place within the urban landscape so that it acts as a place of continuity for a community rather than a typology which might reflect inelastic necessity, Rossi’s “complex entity that has formed in both space and time” (Rossi et al. 1982, 29). This study of the element of the city raises important and vital questions. An important consideration becomes the attempt to understand the extent to which, according to Kahera, Abdulmalik and Anz “the physical space of the...mosque begins to exercise control over land use and public space” given that in the authors view the mosque inhabits “temporal spatial co-ordinates” (2009,vii). In the case of the Togzhou mosque the site certainly seems to be surviving China’s centralised urban planning policies - over the last ten years most of Tongzhou’s villages, its town and local enterprises have been demolished or relocated (This Month Publications 2010) including 257 “organizations” and 11 334 households and over 170 hectares of the lands surrounding Qitian Park, Xinjiancun, Beidajie, Yuantoudao and Xihaizi (Development 1996 - 2011). Finally, in examining the Tongzhou Mosque in relation to its setting, its the juxtaposition of scales within the vicinity of the urban fabric of the Mosque which ordains it a new context. Where the Mosque remains relatively unchanged, possibly for centuries, around it intense development continues. As China pursues modernisation, and subtly modernism, the Tongzhou Mosque may find itself, as Frampton reflects in Critical Regionalism, “increasingly polarized between, on one hand, a so called ‘High tech’ approach predicated exclusively upon production, and, on the other, the provision of a ‘compensatory facade’ to cover up the harsh realities of this universal system” (Larice and Macdonald 2007, 185). Conclusion “…does the metropolis possess its own façade? At which moment does the city show us it’s face” Paul Virilio in (Leach 1997, 360) This report has examined and analyzed the architectural element of the Tongzhou Mosque and has attempted to relay its context within the Tongzhou District. This analysis has been provided by way of narrative and visual tools that stem from established urban theories. It is hoped that an image of the mosque and its surrounds have been constructed so as to inform and convey to the reader the potential genius loci of both the Tongzhou Mosque and its setting. REFERENCES
Grant Chapman
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Authors Impression of the Section of Chaozhen Mosque, Tongzhou, Huimin Hu Tong
Please see the acompanying sheet for this papers List of References.
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`05*(ABB-*(P#"0/(2#603("/(F$4(A+#F(.4/F>58*(+(%/6"/4(54#%>5K4(OVA+( &*Q*($FF&;IIHHH*]>F*4L6"L*K%3*0>I&0F5%/IY>66[4K%5=*0#&Ja&bT+RB,,*( ( 4##4/F"06S05K$"F4KF>54*($FF&;IIHHH*4##4/F"06S05K$"F4KF>54*K%3IPSPc2PSZI.92GPI@Z)2GdI@ZSBT+*$F3( O0KK4##4=(TF$(W>/4Q*( ( e544F50M466"/:*($FF&;IIF50M466"/:e54468*K%3IAB++IBRIL4"C"/:SF%/:K$"/0SK>6F>54I(O0KK4##4=(RF$(W>/4Q*( ( 94"=4::45'(E*(+,-+*(5&#/(67$8*)9*'9#$*)2$!"&'9"/*(G4H(f%5`;(905&45(g([%H*( ( )0$450'(P*'(^*(PL=>6306"`'(.*(P/D(0/=(ZL%%`#(.%5&%50F"%/*(ABB,*(X4#":/(.5"F45"0(e%5(E%#]>4#(0/=( 2#603"K(.4/F45#(P5F'(P5K$"F4KF>54(0/=(7%5#$"&*(++A( &*($FF&;IIHHH*]>F*4L6"L*K%3*0>I&0F5%/IY>66[4K%5=*0#&Ja&bTRA\+T*( ( ^05"K4'(E*(0/=(Z*(E0K=%/06=*(ABB-*(!"#$'(:*)$2#.09)$(#*2#(*(!"#$;&'/+#29#$'(:*)$(#*2#($.#(0#.<( ^%/=%/(G4H(f%5`;([%>F64=:4*( ( ^40K$'(G*(+,,-*(;#/"0)=0)9$*(1"0/#1/'(#$>$*$(#*2#($0)$1'+/'(*+$/"#&(6*(G4H(f%5`;([%>F64=:4*( ( ^4d0F4#'([*(?*(0/=(Y*(cF%>F*(ABBV*(!"#$10/6$(#*2#(*(V5=(4='(!"#$;&'/+#29#$'(:*)$(#*2#($.#(0#.<(^%/=%/( G4H(f%5`;([%>F64=:4*( (
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