Sol de Junho: Mozambique; Thesis by Joyce Simbine Saiete by Joyce Simbine Saiete

JOYCE SIMBINE SAIETE Social Architecture

MOAMBA Mozambique

THESIS EXPLORATION Professor Julie Varland

SOL DE JUNHO

O SOL DE JUNHO: MOZAMBIQUE A Thesis Submitted to Faculty of the Architecture Department in Partial Fulfillment of the Requirements for the Degree of Master of Architecture at Savannah College of Art and Design Joyce Viana Da Conceição Simbine Saiete Savannah, GA © August 2017

Professor Julie Rogers-Varland, Committee Chair Professor Ryan Bacha, Committee Member Professor Scott Boylston, Committee Member

ACKNOWLEDGEMENTS First and foremost, I would like to thank my committee. I know, working with me may have been a challenge at times, but I am humbled to have had your support in this journey! Professor Varland, Thank you for always pushing us and believing that we could surpass all our expectations. Thank you for being honest and open in every discussion and review we had, even when I had nothing new to show you. I could not have done half the work I have today if it wasn't for your perseverance and dedication. But, above all, that you for understanding what nobody else could. Thank you, Professor, truly and honestly! Thank you. Professor Bacha, Thank you for your patience! I think you, above anybody else, had to be the most patient with me. Thank you for believing in the project and always pushing it to keep moving forward, with all the insightful resources and humanness (is that a word?). Your teachings will be carried with me through the next step of my career. I look forward to working with you in the future, because Sol de Junho does not end here. Professor Boylston, Thank you for always being the beacon at the end of the dark, cold and terrifying tunnel. I am always excited track you down from your busy schedule, just so you could reassure me that I hadn't lost my mind yet, and that I can't possibly have all the answers (because that is physically impossible, not even Einstein had all the answers). Thank you for your constant positivity and the delight you brought to every discussion. I believe I am a little more knowledgeable in sustainability, thanks to you! I know that if I need your advice in the future, I can always count on your support. Thank you! -A special thank you to Faten Almukhtar, for taking time off her busy schedule to design the logo for Sol de Junho; and for the ongoing support in the last few stretches for the submission. I will forever be grateful to you, my dear. And also, a special thank you to Haowei Sun for helping me design my market plug in and for all his insightful Industrial Design commentaries that only aided in making the project more well-rounded! Thank you for your time.

ACKNOWLEDGEMENTS This thesis is deidcated to my country. Therefore, my first "thank you" goes to the beautiful coastal South-Eastern country that has taught me so much. Mozambique thank you for shaping the person I am today. And secondly, this thesis is for my parents (sorry Denise, you'll know when your time comes, sister dearest!). Pai e mãe, Muito obrigada por tudo que lutaram para conseguir dar-nos. Muito obrigada pelo amor e carinho que sempre tiverem o cuidado e atenção de nos dar. Obrigada por tornar-nos seres do mundo, e ensinar-nos que tudo é possivel, com muita luta, dedicação, fibra e garra! Thank you for always fighting by my side, and loving me in every step of my journey. Thank you for staying up with me through my all-nighters at Eichberg, even though you thought I’d never notice. Thank you for always being a call away. Thank you for always watching over me and believing in me, even when I didn’t believe in myself. But most importantly, thank you for paying for my six years at SCAD! That’s a hell of an investment! "Eu no próximo ano, próximo ano, próximo ano, próximo ano vou dizer...que consegui!!!" Denise, Thanks for being for all the laughs and for being the most inspirational little sister in the world! This thesis is for you too (I lied!). Thank you for your mad Googling skills (that is a real skill). You are the best!! Mohammed All I can possibly say is thank you. I cannot even begin to express how much you were my rock throughout thesis, and the best human person to ever grace our planet. Thank you Mush Mush, I cannot repay you for all your support. Rasa Thank you for keeping me sane; specially through the last six months of college (shish!). Thank you for calling me when I needed it most (even though you didn't know it). Thank you for being that constant in my life. Love you brother Lastly, I would like to thank my studio for everything that we have encouraged one other to accomplish. Without you my journey would not have been as exciting and unexpected!

Oh pรกtria amada, vamos vencer. A loving letter to Mozambique.

CONTENTS

01 LIST OF FIGURES

01 ABSTRACT

01 MANIFESTO

01 CHAPTER ONE: INITIATION

01 CHAPTER TWO: DESIGN

introduction socio-economy

good intention in design design in porverty

01 CHAPTER THREE: INTERNAL feitiรงo culture colonialism vs culture

01 CHAPTER FOUR: LOCATION history internal conflict

01 CHAPTER FIVE: MOAMBA location social

123

01 CHAPTER SIX: SCHEMATIC program ideology design

151

01 CHAPTER SEVEN: PLACE MAKING place design

159

01 CHAPTER EIGHT: EXPLORATION

194

01 CHAPTER NINE: OUTCOME

273

01 CONCLUSION

281

01 WORKS CITED

site design

design components

FIGURE 0.2 Unnamed Author

Na memória de África e do Mundo Pátria bela dos que ousaram lutar Moçambique, o teu nome é liberdade O Sol de Junho para sempre brilhará Moçambique nossa pátria gloriosa Pedra a pedra construindo um novo dia Milhões de braços, uma só força Oh pátria amada, vamos vencer Povo unido do Rovuma ao Maputo Colhe os frutos do combate pela paz Cresce o sonho ondulando na bandeira E vai lavrando na certeza do amanhã Moçambique nossa pátria gloriosa Pedra a pedra construindo um novo dia Milhões de braços, uma só força Oh pátria amada, vamos vencer Flores brotando do chão do teu suor Pelos montes, pelos rios, pelo mar Nó juramos por ti, oh Moçambique Nenhum tirano nos irá escravizar Moçambique nossa pátria gloriosa Pedra a pedra construindo um novo dia Milhões de braços, uma só força Oh pátria amada, vamos vencer

PÁTRIA AMADA

list of FIGURES

00 01

FIGURE 0.0 FIGURE 0.1 FIGURE 0.2 FIGURE 0.3 FIGURE 0.4

Monument to Mozambican Women, The Gallivanteers, 2017 Diagram, Joyce Simbine Saiete (Author), 2016 Unnamed, Sean Sheridan, 2008 Unnamed, Sean Sheridan, 2008 Manifesto Image 01, Joyce Simbine Saiete (Author), 2017

00 00 06 09 16

FIGURE 1.0 FIGURE 1.1 FIGURE 1.2 FIGURE 1.3 FIGURE 1.4

Gardenhouse Concept, Penda Studios, 2015 Mozambican Debt Ratio, Bloomberg, 2016 Mozambique's Annual GDP, 2016 Mozambique's Annual GDP, 2016 Mozambique’s Eurobond vs Venezuela Average Eurobond Bloomberg, 2016 Inauguration of Paris Opera 1875, Édouard Detaille, 1878 Center for Community Development, Federico Cairoli, 2015

17 23 23 23 26

29 31 31 31 33 33 34

FIGURE 2.7 FIGURE 2.9 FIGURE 2.10 FIGURE 2.11 FIGURE 2.12 FIGURE 2.13 FIGURE 2.14 FIGURE 2.15 FIGURE 2.16 FIGURE 2.17 FIGURE 2.18 FIGURE 2.19 FIGURE 2.20

Casa de Bloco (Masonry Home), Johan Mottelson, 2015 Youth Center In Niafourang, Project Niafourang, 2012 "Make it Right" Housing in NOLA, BiLD, 2012 "Make it Right" Housing in NOLA, BiLD, 2012 Ilima Primary School, MASS Group, 2015 Ilima Primary School, MASS Group, 2015 Maputo Province Population Growth Instituto Nacional De Estatística, 2016 Casas Melhoradas Royal Danish Academy of Fine Arts , 2015 Casas Melhoradas Royal Danish Academy of Fine Arts , 2015 Casas Melhoradas, Royal Danish Academy of Fine Arts , 2015 Casas Melhoradas, Royal Danish Academy of Fine Arts , 2015 Casas Melhoradas, Royal Danish Academy of Fine Arts , 2015 Render, Moamba Ministério das Obras Públicas e Habitação Unnamed, Mark Lehn, 2017 Render, Moamba Ministério das Obras Públicas e Habitação Render, Moamba Ministério das Obras Públicas e Habitação Casas Melhoradas Royal Danish Academy of Fine Arts , 2015 Massingir, Vanda Mahumane, 2012 Mamelodi POD, Architecture for Change (PTY), 2013 Unnamed, Paula Holtz, 2015

37 37 37 38 38 40 39 40 40 40 45 49 49

FIGURE 3.0 FIGURE 3.1 FIGURE 3.2 FIGURE 3.3 FIGURE 3.4 FIGURE 3.5 FIGURE 3.6 FIGURE 3.7 FIGURE 3.8 FIGURE 3.9

Women’s Opportunity Center Sharon Davis Design 2013 Historic Frelimo United Nations Photos, 2005 Historic Frelimo United Nations Photos, 2005 Historic Frelimo United Nations Photos, 2005 Samora Machel Saluting Times Live Nigeria After the War A. Abbas, 1971 Unnammed, Joyce Simbine Saiete (Author) 2016 Unnammed, Joyce Simbine Saiete (Author) 2016 Yaka Mask, [Unknown], [Unknown] Healer, South African Health News Service, 2014

51 53 53 54 57 60 61 61 62 63

FIGURE 1.5 FIGURE 1.6

FIGURE 2.0 FIGURE 2.1 FIGURE 2.2 FIGURE 2.3 FIGURE 2.4 FIGURE 2.5 FIGURE 2.6

26 27

FIGURE 3.10 FIGURE 3.11 FIGURE 3.12 FIGURE 3.13 FIGURE 3.14

Unnamed, Exnevia Gomo, 2016 Unnamed, Mark Lehn, 2017 Orphan Child Morten Hvaal 2001 Thesis Diagram, Joyce Simbine Saiete (Author), 2016 Unnamed, Benedicte Kurzen, 2012

66 67 68 71 73

FIGURE 4.0 FIGURE 4.1 FIGURE 4.2 FIGURE 4.3 FIGURE 4.4 FIGURE 4.5 FIGURE 4.6 FIGURE 4.7 FIGURE 4.8 FIGURE 4.9 FIGURE 4.10 FIGURE 4.11 FIGURE 4.12 FIGURE 4.13 FIGURE 4.14 FIGURE 4.15 FIGURE 4.16 FIGURE 4.17 FIGURE 4.18 FIGURE 4.19 FIGURE 4.20 FIGURE 4.21 FIGURE 4.22 FIGURE 4.23 FIGURE 4.24 FIGURE 4.25 FIGURE 4.26 FIGURE 4.27 FIGURE 4.28 FIGURE 4.29 FIGURE 4.30 FIGURE 4.31

Makoko Floating School, NLÉ, 2012 Diagram, Joyce Simbine Saiete (Author), 2016 Diagram, Joyce Simbine Saiete (Author), 2016 Diagram, Joyce Simbine Saiete (Author), 2016 Diagram, Joyce Simbine Saiete (Author), 2016 Unnamed Joyce Simbine Saiete (Author), 2016 Unnamed Joyce Simbine Saiete (Author), 2016 Diagram, Joyce Simbine Saiete (Author), 2016 Diagram, Joyce Simbine Saiete (Author), 2016 Diagram, Joyce Simbine Saiete (Author), 2016 Diagram, Joyce Simbine Saiete (Author), 2016 Diagram, Joyce Simbine Saiete (Author), 2016 Diagram, Joyce Simbine Saiete (Author), 2016 Drought, Joyce Simbine Saiete (Author), 2016 Industry, Joyce Simbine Saiete (Author), 2016 Cities, Joyce Simbine Saiete (Author), 2016 Unnamed, Joyce Simbine Saiete (Author), 2016 Population Density, Joyce Simbine Saiete (Author), 2016 Energy Percentage Joyce Simbine Saiete (Author) Africa 2013 The Chartered Institute of Building Vegetation, Joyce Simbine Saiete (Author), 2016 RECP RECP RECP RECP Map of Mozambique Unnamed, Stéphane Domingues, 2014 Diagram, Joyce Simbine Saiete (Author), 2016 Diagram, Joyce Simbine Saiete (Author), 2016 Children grab for party t-shirts, Greg Marinovich, 1994 Unnamed, Jon-Erik Munro, 2016 Unnamed, Sean Sheridan, 2009

75 77 78 78 79 79 79 81 81 81 81 81 82 82 83 83 83 83 84 84 86 86 86 87 87 87 88 89 89 90 93 95

FIGURE 5.0 FIGURE 5.1 FIGURE 5.2 FIGURE 5.3 FIGURE 5.4 FIGURE 5.5 FIGURE 5.6 FIGURE 5.7

Library of Muyinga, BC Architects, 2012 Moamba, Joyce Simbine Saiete (Author), 2016 Site, Joyce Simbine Saiete (Author), 2016 Unnamed, Jon-Erik Munro, 2015 Temperature and Rain Fall, Author ,2016 Fauna, Wildlife and Rainfall Diagram, Author, 2016 Site, Joyce Simbine Saiete (Author), 2016 Site: Access, Joyce Simbine Saiete (Author), 2016

97 101 102 103 105 105 106 106

FIGURE 0.3 Unnamed Sean Sheridan

FIGURE 5.8 FIGURE 5.9 FIGURE 5.10 FIGURE 5.11 FIGURE 5.12 FIGURE 5.13 FIGURE 5.14 FIGURE 5.15 FIGURE 5.16 FIGURE 5.17 FIGURE 5.18 FIGURE 5.19 FIGURE 5.20 FIGURE 5.21 FIGURE 5.22 FIGURE 5.23 FIGURE 5.24 FIGURE 5.25 FIGURE 5.26 FIGURE 5.27 FIGURE 5.28 FIGURE 5.29 FIGURE 5.30 FIGURE 5.31 FIGURE 5.32 FIGURE 5.33 FIGURE 5.34 FIGURE 5.35 FIGURE 5.36 FIGURE 5.37 FIGURE 5.38 FIGURE 5.39 FIGURE 5.40 FIGURE 5.41

Site: Border Joyce Simbine Saiete (Author), 2016 Site: Views Joyce Simbine Saiete (Author), 2016 Sun, Joyce Simbine Saiete (Author), 2016 Wind, Joyce Simbine Saiete (Author), 2016 Site: Views, Joyce Simbine Saiete (Author), 2016 Site: Soil, Joyce Simbine Saiete (Author), 2016 Site: Wind, Joyce Simbine Saiete (Author), 2016 Site: Sun, Joyce Simbine Saiete (Author), 2016 Site: Entry, Joyce Simbine Saiete (Author), 2016 Site: Vegetation, Joyce Simbine Saiete (Author), 2016 Unnamed, Joyce Simbine Saiete (Author), 2016 Unnamed, Joyce Simbine Saiete (Author), 2016 Unnamed, Joyce Simbine Saiete (Author), 2016 Unnamed, Joyce Simbine Saiete (Author), 2016 Unnamed, Jon-Erik Munro, 2016 Unnamed, Joyce Simbine Saiete (Author), 2016 Unnamed, Joyce Simbine Saiete (Author), 2016 Perspective, Toshiko Mori, 2015 Perspective, Toshiko Mori, 2015 Perspective, Toshiko Mori, 2015 Perspective, Toshiko Mori, 2015 Perspective, Toshiko Mori, 2015 Perspective, Toshiko Mori, 2015 Render Nicole Moyo, 2016 Render Nicole Moyo, 2016 Render, Nicole Moyo, 2016 Section, Nicole Moyo, 2016 Diagram, Nicole Moyo, 2016 Render, Diébédo Kéré, 2013 Housing, Diébédo Kéré, 2013 School, Diébédo Kéré, 2013 Housing, Diébédo Kéré, 2013 Community Center Diébédo Kéré, 2013 Into the Shadows Series, Max Bastard, 2014

106 106 107 107 107 107 108 108 108 108 109 109 110 110 111 113 114 115 115 115 116 116 116 117 117 117 118 118 119 119 119 120 120 121

FIGURE 6.0 FIGURE 6.1 FIGURE 6.2 FIGURE 6.3 FIGURE 6.4 FIGURE 6.5 FIGURE 6.6 FIGURE 6.7 FIGURE 6.8 FIGURE 6.9 FIGURE 6.10 FIGURE 6.11 FIGURE 6.12

Residents in Kurigram, Bangladesh Jonas Bendiksen, 2014 Morfologia, Ministério da Obras Públicas e Habitação, 2014 Unnamed, Joyce Simbine Saiete (Author), 2017 Water Usage, Joyce Simbine Saiete (Author), 2017 Site: Population, Joyce Joyce Simbine Saiete (Author), 2017 Unnamed, Jon-Erik Munro, 2015 Site: Social, Joyce Joyce Simbine Saiete (Author), 2017 Site: Flood Graves, Joyce Joyce Simbine Saiete (Author), 2017 Site: Flood Zone, Joyce Joyce Simbine Saiete (Author), 2017 Site: Flood Zone, Joyce Joyce Simbine Saiete (Author), 2017 Space Planning, UN Human Settlement Program, 2012 Space Planning, UN Human Settlement Program, 2012 Space Planning, UN Human Settlement Program, 2012

123 127 127 127 128 129 131 131 132 132 132 137 137 137

FIGURE 6.13 FIGURE 6.14 FIGURE 6.15 FIGURE 6.16 FIGURE 6.17 FIGURE 6.18 FIGURE 6.19 FIGURE 6.20 FIGURE 6.21 FIGURE 6.22 FIGURE 6.23 FIGURE 6.24 FIGURE 6.25 FIGURE 6.26 FIGURE 6.27 FIGURE 6.28 FIGURE 6.29 FIGURE 6.30 FIGURE 6.31 FIGURE 6.32 FIGURE 6.33

Space Planning, UN Human Settlement Program, 2012 Unnamed, Joyce Simbine Saiete (Author), 2017 Unnamed, Joyce Simbine Saiete (Author), 2017 Unnamed, Joyce Simbine Saiete (Author), 2017 Unnamed, Joyce Simbine Saiete (Author), 2017 Unnamed, Joyce Simbine Saiete (Author), 2017 Unnamed, Joyce Simbine Saiete (Author), 2017 Unnamed, Joyce Simbine Saiete (Author), 2017 Unnamed, Joyce Simbine Saiete (Author), 2017 Unnamed, Joyce Simbine Saiete (Author), 2017 Unnamed, Joyce Simbine Saiete (Author), 2017 Unnamed, Joyce Simbine Saiete (Author), 2017 Unnamed, Joyce Simbine Saiete (Author), 2017 Unnamed, Joyce Simbine Saiete (Author), 2017 Unnamed, Joyce Simbine Saiete (Author), 2017 Unnamed, Joyce Simbine Saiete (Author), 2017 Unnamed, Joyce Simbine Saiete (Author), 2017 Unnamed, Joyce Simbine Saiete (Author), 2017 Unnamed, Joyce Simbine Saiete (Author), 2017 Unnamed, Joyce Simbine Saiete (Author), 2017 Unnamed, Joyce Simbine Saiete (Author), 2017

137 138 138 139 139 141 142 143 145 145 146 146 147 147 148 148 148 148 149 150 150

FIGURE 7.0 FIGURE 7.1 FIGURE 7.2 FIGURE 7.3 FIGURE 7.4 FIGURE 7.5 FIGURE 7.6 FIGURE 7.7 FIGURE 7.8 FIGURE 7.9 FIGURE 7.10

Pancho Guedes, Cornelius Kibelka, 2015 Unnamed, Jon-Erik Munro, 2015 Manifesto Image 02, Joyce Simbine Saiete (Author), 2017 Unnamed, Jon-Erik Munro, 2015 Unnamed, Jon-Erik Munro, 2015 Unnamed, Jon-Erik Munro, 2015 Unnamed, Stéphane Domingues, 2014 Unnamed, Stéphane Domingues, 2014 Unnamed, Stéphane Domingues, 2014 Unnamed, Jon-Erik Munro, 2016 Unnamed, Joyce Simbine Saiete (Author), 2017

151 153 155 156 156 157 158 158 159 160 161

FIGURE 8.0 FIGURE 8.1 FIGURE 8.2 FIGURE 8.3 FIGURE 8.4 FIGURE 8.5 FIGURE 8.6 FIGURE 8.7 FIGURE 8.8 FIGURE 8.9 FIGURE 8.10 FIGURE 8.11 FIGURE 8.12

Unnamed, Joyce Simbine Saiete (Author), 2017 Unnamed, Joyce Simbine Saiete (Author), 2017 Unnamed, Joyce Simbine Saiete (Author), 2017 Unnamed, Joyce Simbine Saiete (Author), 2017 Comparison Diagram 1, Joyce Simbine Saiete (Author), 2017 Comparison Diagram 2, Joyce Simbine Saiete (Author), 2017 Comparison Diagram 3, Joyce Simbine Saiete (Author), 2017 Elevated Diagram, Joyce Simbine Saiete (Author), 2017 Roof Angle Diagram, Joyce Simbine Saiete (Author), 2017 Roof Angle Diagram, Joyce Simbine Saiete (Author), 2017 Single Roof Diagram, Joyce Simbine Saiete (Author), 2017 Single Roof Diagram, Joyce Simbine Saiete (Author), 2017 Housing Diagram, Joyce Simbine Saiete (Author), 2017

163 168 169 172 173 175 177 179 180 180 181 182 183 184

FIGURE 0.3 Unnamed Sean Sheridan

FIGURE 8.13 FIGURE 8.14 FIGURE 8.15 FIGURE 8.16 FIGURE 8.17 FIGURE 8.18

Housing Diagram, Joyce Simbine Saiete (Author), 2017 Spacial Diagram, Joyce Simbine Saiete (Author), 2016 Site Diagram, Joyce Simbine Saiete (Author), 2017 Site Diagram, Joyce Simbine Saiete (Author), 2017 Site Diagram, Joyce Simbine Saiete (Author), 2017 Site Diagram, Joyce Simbine Saiete (Author), 2017

185 187 189 190 191 191 192

FIGURE 9.0 FIGURE 9.1 FIGURE 9.2 FIGURE 9.3 FIGURE 9.4 FIGURE 9.5 FIGURE 9.6 FIGURE 9.7 FIGURE 9.8 FIGURE 9.9 FIGURE 9.10 FIGURE 9.11 FIGURE 9.12 FIGURE 9.13 FIGURE 9.14 FIGURE 9.15 FIGURE 9.16 FIGURE 9.17 FIGURE 9.18 FIGURE 9.19 FIGURE 9.20 FIGURE 9.21 FIGURE 9.22 FIGURE 9.23 FIGURE 9.24 FIGURE 9.25 FIGURE 9.26 FIGURE 9.27 FIGURE 9.28 FIGURE 9.29 FIGURE 9.30 FIGURE 9.31 FIGURE 9.32 FIGURE 9.33 FIGURE 9.34 FIGURE 9.35 FIGURE 9.36 FIGURE 9.37 FIGURE 9.38 FIGURE 9.39 FIGURE 9.40

Earthen Building in Rural South Africa, Jon Sojkowski, 2014 Site Plan, Joyce Simbine Saiete (Author), 2017 Site Plan, Joyce Simbine Saiete (Author), 2017 Housing, Joyce Simbine Saiete (Author), 2017 Housing Project Gaia Housing, Project Gaia Housing, Ministério das Obras Públicas, 2016 Housing, Joyce Simbine Saiete (Author), 2017 Unnamed, Smart Villages, 2016 Housing, Joyce Simbine Saiete (Author), 2017 Housing, Joyce Simbine Saiete (Author), 2017 Housing, Joyce Simbine Saiete (Author), 2017 Housing, Joyce Simbine Saiete (Author), 2017 Housing, Joyce Simbine Saiete (Author), 2017 Housing (rural), Joyce Simbine Saiete (Author), 2017 Housing (rural), Joyce Simbine Saiete (Author), 2017 Housing (rural), Joyce Simbine Saiete (Author), 2017 Housing (rural), Joyce Simbine Saiete (Author), 2017 Housing (rural), Joyce Simbine Saiete (Author), 2017 Housing (rural), Joyce Simbine Saiete (Author), 2017 Market, Joyce Simbine Saiete (Author), 2017 Market, Joyce Simbine Saiete (Author), 2017 Market, Joyce Simbine Saiete (Author), 2017 Market Components: Circulation, Haowei Sun , 2017 Market, Joyce Simbine Saiete (Author), 2017 Market, Joyce Simbine Saiete (Author), 2017 Market Plug-In: Design, Haowei Sun and Author, 2017 Market Plug-In: Design, Haowei Sun and Author, 2017 Market, Joyce Simbine Saiete (Author), 2017 Market, Joyce Simbine Saiete (Author), 2017 Market, Joyce Simbine Saiete (Author), 2017 Market, Joyce Simbine Saiete (Author), 2017 Market, Joyce Simbine Saiete (Author), 2017 Hospital, Joyce Simbine Saiete (Author), 2017 Hospital, Joyce Simbine Saiete (Author), 2017 Hospital, Joyce Simbine Saiete (Author), 2017 Hospital, Joyce Simbine Saiete (Author), 2017 Hospital, Joyce Simbine Saiete (Author), 2017 Community Center, Joyce Simbine Saiete (Author), 2017 Community Center, Joyce Simbine Saiete (Author), 2017 Community Center, Joyce Simbine Saiete (Author), 2017

193 197 198 199 200 200 200 201 202 202 206 208 209 211 213 214 215 215 216 217 219 220 221 222 222 222 224 224 225 226 227 229 231 233 234 235 236 237 239 240 240

FIGURE 9.41 FIGURE 9.42 FIGURE 9.43 FIGURE 9.44 FIGURE 9.45 FIGURE 9.46 FIGURE 9.47 FIGURE 9.48 FIGURE 9.49 FIGURE 9.50 FIGURE 9.51 FIGURE 9.52 FIGURE 9.53

Community Center, Joyce Simbine Saiete (Author), 2017 Community Center, Joyce Simbine Saiete (Author), 2017 Prayer "Space", Joyce Simbine Saiete (Author), 2017 Prayer "Space", Joyce Simbine Saiete (Author), 2017 Prayer "Space", Joyce Simbine Saiete (Author), 2017 Primary School, Joyce Simbine Saiete (Author), 2017 Primary School, Joyce Simbine Saiete (Author), 2017 Untitled Albert Gonzalez Farran, 2016 Sanitation, Joyce Simbine Saiete (Author), 2017 Sanitation, Joyce Simbine Saiete (Author), 2017 Me, Myself And The Loo, Frederic Courbet 2014 Sanitation, Joyce Simbine Saiete (Author), 2017 Unnamed, Mark Lehn, 2017

243 245 247 248 249 251 252 263 265 267 269 271 274

FIGURE .00 FIGURE .01 FIGURE .02 FIGURE .03 FIGURE .04

Unnamed, Joyce Simbine Saiete (Author), 2017 Unnamed, Joyce Simbine Saiete (Author), 2017 Unnamed, Joyce Simbine Saiete (Author), 2016 Morfologia, Ministério da Obras Públicas e Habitação, 2014 Morfologia, Ministério da Obras Públicas e Habitação, 2014

91 92 138 139 140

thesis ABSTRACT

SOL DE JUNHO A [third-world country] self-sustaining community case study in response to governemt imposed displacement. Joyce Viana Da Conceição Simbine Saiete August 2017

KEYWORDS displacement human centered design Mozambique self-sustaining communities communal settlement humanitatian architecture social intervention

Through an articulation of social mediations by: political, cultural and traditional interventions; a standardized architectonic interpretation of a utopian self-sustaining community derives the design response. Sol de Junho, serves as a case study that could potentially be propagated throughout the nation; where the displacement of people for economic growth is proliferating. Moamba, Mozambique lays as the case basis for the implementation of a humanitarian Architecture through an intercalation of social interaction by analyzing internal and external conflicts in the nation. The project aims to successfully produce - and pollinate to neighboring communities potable water, electricity and agriculture through varied community-enhancing strategies. The desired site is located in the Province of Maputo, between South Africa (51km to Komatipoort) and Maputo City (68km). Through the strenuous history tainted with blood, the social revolution derived from internal (and external) interventions to create the atmosphere of the nation known today. The architectural intervention placed on the site is retrieved through the initial historical analysis (the whos, whats and wheres) and social comprehension of the behaviors perceived in modern-day Mozambique. The vague question of: “dictation of change through past, present and future” as well as “tactile manifestations directed by cultural preservation” will be consolidated through a concise interpretation of the existing material and future archives of information.

mani festo Nenhum tirano nos irá escravizar – no tyrant shalt enslave us. This manifesto, vibrates hymns of voices hushed by the extraction of power, place and plot. Where the individual is detached from community, and loses place, loses sense and conforms to a concealed dictatorship of freedom – or lack thereof. It communicates against the vile, detestable propagation of culture resonating through Dominance, disguised as advancement and progress; eliminating the imposedSubmissive into a state of obedience. Where national pride objectifies humanity. It rejects the standardized reflection of imagery on false advertisement; adjusting to the homogenization of economic status quo by eliminating the sense of self; directed by obedience. It furthers rebukes the overshadowing of containment and gluttony, through physical response on the land fertilized by the same dirt-bathed worker hands being displaced by the self-proclaimed owner. Place in direct correspondence to identity, reiterates the embodiment of meaning, encrypting the revolutionary response of design, through settlements created by the Hand and for the Mass; eliminating censorship in creation of liberation. It recalls, to the place as a parallel of the existing architype and past interventions of assembly on site by purely consciousculture of the Subject; where outlined untamed denial of submission empowers the weak. It reciprocates the force, threefold in compassion; by revisiting the metaphors of the man and the land by reinventing the wheel in his favor. Rising above expectations; where Power does not overshadow Pride and Identity. It calls to the voiceless, powerless individuals muted for egotistical gains! It shouts, “Rise!” Disarm against one another and join in merciful companionship toward the cause. Transform. Rebuild. Create. Adapt. Revive.

PLACE IDENTITY

FIGURE 0.4 Manifesto Image 01 Joyce Simbine Saiete (Author)

the

FIGURE 1.0 Gardenhouse Concept Penda Studio 2015

CHAPTER

one/initiation

priliminaryresearch

FIGURE 1 Gardenhouse Concept Penda Studio 2015

equator

25°34'22.4"S 32°15'11.5"E

Figures

“Cities are where human beings find satisfaction of basic needs and essential public goods. Where various products can be found in sufficiency and their utility enjoyed. Cities are also where ambitions, aspirations and other immaterial aspects of life are realized, providing contentment and happiness and increasing the prospects of individual and collective well being. However, when prosperity is absent or restricted to some groups, when it is only enjoyed in some parts of the city, when it is used to pursue specific interests, or when it is a justification for financial gains for the few to the detriment of the majority, the city becomes the locus where the right to shared prosperity is claimed and fought for.”¹ Pérola do Índico (Pearl of the Indian Ocean) or Terra da Boa Gente (Land of the Good People) are names given to the Republic of Mozambique, situated in Southeast Africa, directly adjacent to Madagascar and bordering: Tanzania, Malawi, Zambia, Zimbabwe, South Africa and Swaziland. The coastal nation houses 26.4 million people² and it is a “lower-middle-income country with a smallsized economy,” making it the 116th largest economy by nominal Gross Domestic Product (GDP). The economy is predominately service-based; where, agriculture employs 80.50% of the population in comparison to manufacturing and industry employing 3.40% and 16.10% by the service sector accounting for 50.22% of the GDP.³ In other words, the largest percentage of the population is working under the second lowest – 28.99% – GDP accounting. The discovery of natural resources increased the country’s social gap while witnessing large investment pouring in, but, after Felipe Nyusi took over presidency from Armando Emílio Guebuza, a hidden debt surfaced. “The ‘hidden debts’ refer to loans of over 1.1 billion US dollars from European banks (Credit Suisse and VTB of Russia) to the quasi-public companies: Proindicus and MAM (Mozambique Asset Management) [along with Mozambique Tuna Company (Ematum)] that were illicitly guaranteed in 2013/14 by the government of the then President Armando Guebuza” (Figure 1.0). Mozambique was at an exponential growth; prior to Guebuza’s intervention. Investment was abundant and the growth of the country was promising; in otherSimbine words, Saiete 25 the nation “went from being lauded two years ago by Figures the IMF’s Managing Director Christine Lagarde to being

ravaged by a combination of excessive borrowing, plummeting commodity prices and delayed investments in massive natural gas fields.”⁵ Figure 1.2 and Figure 1.3, represent the GDP both annual and percentile. Therefore, the majority of the country that was already living in poverty is now living below the poverty line. In Maputo – capital and economic house – many of the stores are empty and the population is battling a 26% inflation rate. The metical has lost 58% of its market value against the dollar, increasing the cost of the “external debt” since more money needs to be flushed out of the country.⁶ Figure 1 Bloomberg Mozambican Debt Ratio, 2016

Figure 2 Mozambique’s Annual GDP, 2016

FIGURE 1.2 Mozambique's Annual GDP 2016

The country’s overall make-up is in bad state. Finance Minister Adriano Maleiane and President Felipe Nyusi are delaying payments – due 2020 and 2021 – until the country’s financial stability is minimally restored through “profiting from offshore gas fields that were discovered by Anadarko Petroleum Corp. and Eni SpA at the start of the decade.”⁷ (Figure 1.4) The government plays a large role in the success of a nation and its stability. In many African countries, corruption is immensely elevated; where the needs of the people are completely overlooked. In Mozambique, corruption may be sensed everywhere from “petty bribes to deeply entrenched clientelistic and patronage systems.”⁸ Therefore, the hope for a better future is hard for the Mozambican, since he feels the abandonment from his government and the increased distance between communities. Simbine Saiete 26

Figure 3 Mozambique’s Percental GDP, 2016

FIGURE 1.1 Mozambican Debt Ratio Bloomberg, 2016

Figure 1 Bloomberg Mozambican Debt Ratio, 2016

FIGURE 1.3 Mozambique’s Percental GDP, 2016

pérola do índico OR TERRA DA BOA GENTE or Mozambique is located in SOUTHEAST AFRICA

rural

urban

37%

80%

10%

42%

sanitation water

26.4 million female13.6 male 12.7

FIGURE 1.4 Mozambique’s Eurobond vs Venezuela Average Eurobond Bloomberg, 2016

A society is made up of various components including: economic, governmental and historical. Within the Figure 4communal, Bloomberg Mozambique’s Eurobond vs Venezuela Average Eurobond, 2016 relationship between the different components that make-up a society, the individual needs to be the core of the equation. When speaking in architectural terms, it is easy to subtract the human scale and merely express the grandeur of the field and its power; but, the real supremacy lies in the small scale and how one interprets it. A building is nothing if it has no function, and the function is dictated by the user and how it impacts him. A designer designs to create a mark in the world, but the design is created to be utilized and perceived by the viewer. The age of design for pure aesthetic is over, and with: war, global warming, economic declines, racial tension and internal conflicts (to name few of the world problems) the sense of design has created a different language, entirely its own. The Paris Opera House, was built as a stand-alone, frozen interpretation of a specific time and place. It was designed as a monumental structure where the crème-de-la-crème frequented to “see and be seen.” The stairs inside the grand room were a reflection of what the aristocracy ornamented themselves with and how society viewed itself at the particular time period in Paris (Figure 1.5). The integration of social Architecture reaches beyond its humanitarian manifestation; where the concept of good deed in echo to good result create a transcendent relationship resulting in a successful implementation of design. Firstly, the encouragement of the practice of social Architecture creates a platform for designers to explore the science taught in school through life-changing scenarios – for the community at hand – alongside the opportunity to create a lasting mark. Secondly, the opportunity for design interpretation on potential sites allows for an opportunity to incorporate local materials, craftsmanship and participation. Integrating local elements aids in the success of a project and how it may affect its success and incorporation into the community. “If we bifurcate ‘humanitarian architecture’ from ‘architecture’ we fail to demand of Architecture its FIGURE 1.5 Inauguration of the Paris Opera, 1875 Édouard Detaille 1878 responsibility to the public.”⁹

REAL SUPREMACY LIES IN THE small scale

FIGURE 1.6 Center for Community Development / OCA + BONINI Federico Cairoli 2015

01 Charlesworth, Humanitarian Architecture, 40. 02 “INE Destaques.” 03 “Mozambique Economy Data.” 04 “No IMF Programme Until Mozambican Debt Sustainable.”. 05-08 “Hedge Funds Line Up Against Mozambique in Tuna Bond Battle”. 09 Charlesworth, Humanitarian Architecture, 40.

FIGURE 2.0 Casa de Bloco (Masonry Home), Johan Mottelson 2015

CHAPTER two/design

GOOD DEED versus GOOD INTETION

FIGURE 2.1 Youth Center In Niafourang Project Niafourang 2012

The art of design in a humanitarian response transcends the realms of what we assume to be true and what we dictate to be true. Architecture in context to societal intervention must derive from the relationship between outcome and continued resolution, after the Architect is gone. In order to create an intervention sustained by the community, the integration of such must be utilized. It is one thing to: design, create and construct a social project, but the integration of the community must placed into the equation for the user to create a personalized sense of place and familiarity with the manifesto. Humanitarian architecture, then becomes about “distributive justice”¹⁰ clouded by the architect’s desire to “improve the welfare of people in need;”¹¹ where the typical architecture education teaches prototypes on how to cater to “highdesign” clients with unlimited budgets. When placed on the field with good intentions, the designer buckles to see the importance of local hand on the project and how an unlimited budget does not correlate to good design. “Possessing a desire to help isn’t synonymous with knowing how to do so in a way that won’t harm vulnerable communities. Solutions aimed at dealing with poverty, social marginalization, climate change, or conflict are by no means straightforward, and often architects don’t have an understanding of the communities they aim to serve.”¹²

FIGURE 2.3 "Make it Right" Housing in NOLA Hitoshi Abe, 2012

An example of good deeds with failed results include Brad Pitt’s post-Hurricane Katrina project “Make It Right,” in collaboration with local and international Architects – including Shigaru Ban, Thom Mayne, Frank Gehry – to design “economically friendly low-cost housing” in New Orleans. Some architects arrived on site in helicopters, not knowing what to expect with minimal architectural experience on such site limitations and with no sense of budget and a negligence for historic, cultural and communal intervention. As a result, many of the proposals exceeded the $150,000 budget and the intricacy of the architectural language was incoherent with the community’s needs and necessities. The ideal design solution derives from the equation of socially-minded architects working alongside community members and a range of actors necessary for the on site-specific project; meaning that the designers make up only a portion of the solution. . Amro Sallam – Minnesota-based director of Architects for Society (AFS) – cites that “people don’t need architects, they design their own communities and it’s almost like we should learn from them, but we can still help.” Humanitarian architects must adopt this mindset in order to successfully make a difference and create a sustainable community able to function, and respond to their needs and surrounds after the designer is gone. The Makoko Floating School designed by NLE Architects – under the supervision of Head Architect Kunlé Adeyemi, who believes in the solution (Figure 2.1) of an integrated system between the architect, site and the local inhabitants (or users of the space). FIGURE 2.2 "Make it Right" Housing in NOLA BiLD, 2012

When intervening in a community, it is crucial to comprehend the emphasis on the locals. The locals must be implemented in the design process from start until its completion, to prevent dependency and lack of cohesiveness in the design’s success and the use of the entity. In Ivan Illich’s speech “To Hell With Good Intentions,” he voices his revulsion and utter disapproval on the good, sacrifice and help given by American college students to poor Mexican villages, when they themselves do not know the meaning behind their intentions. The Inter-American Student Projects (CIASP) during the 1960s would bring college students into Mexico to volunteer and create a better future for the villagers. But, their good intentions crippled more than help these communities. They created a false hope to those who would never achieve the “American Way of Life” sold by the “unintentional salesmen.” He further pushes his distaste for the practice by stating that: “If you insist on working with the poor, if this is your vocation, then at least work among the poor who can tell you to go to hell. It is incredibly unfair for you to impose yourselves on a village where you are so linguistically deaf and dumb that you don’t even understand what you are doing, or what people think of you.” ¹³

FIGURE 2.5 Ilima Primary School MASS Group, 2015

Benimana, is an advocate for the MASS Lo-Fab movement; which “encourages architects to hire locally, source materials regionally, train and upskill wherever they can, and invest in dignity” where such principles lead to the “practice of architecture as a holistic process rather than just a product: architecture that serves the people and aims to deliver basic human rights.”¹⁵

FIGURE 2.4 Ilima Primary School MASS Group, 2015

In order to volunteer to change a person’s life, one does not need to be of the place to understand it, and become a part of its story. “Architecture is not a product, it is a process;”¹⁴ therefore, it is not about the resultant but how the component will create a long lasting impact on the community and its built environment – with the aid of the locals. Kigali-based architect Christian Benimana is the Rwandan programme director for MASS Design Group, where they design in Africa (and globally) as a form of creating an impact on local communities through they employment and training as artisans on sites.

Maputo, Mozambique’s capital – and also the name of the Province it resides – is characterized as a growing entity, responding to the growing inflation of people moving into and commuting to the city. It is defined as an urban development without: effective planning, enforcement of regulations and appropriate infrastructure provisions and an increased plague of urban sprawl. The city is growing exponentially as the economy fluctuates – from boom into recession. As a resultant, there is an increased infrastructural deficit where the lowered mobility, loss of farmland and low employment, health and education.¹⁴ The City of Maputo has a density of roughly 4,192 inhabitants per square-kilometer (2013). The population keeps increasing and housing and “sense of place” has become a continual problem that must be resolved (Figure 2.6); therefore, the aspect of “community” through various “settlements” has dwindled from its founding – categorized as an official city, previously named as Lourenço Marques – on November 10, 1887.

The City of Maputo has a density of roughly 4,192 inhabitants per square-kilometer (2013).¹⁶ The population keeps increasing and housing and “sense of place” has become a continual problem that must be resolved (Figure 2.6); therefore, the aspect of “community” through various “settlements” has dwindled from its founding – categorized as an official city, previously named as Lourenço Marques – on November 10, 1887. Modern day, Mozambique houses over 2.5 million people with an estimate of 80% of the population living in slums. Since the country is at an organic growth – currently declining but with great potential after the elimination of debt – the growth rate of approximately 5% it is expending horizontally at high pace, “covering vast areas with lowdensity urban developments with limited infrastructure provisions. The recently developed settlements are far from the center of the city where the jobs are, causing an increasing pressure to find housing near the center, which can only be achieved by increasing the urban density within the built-up urban fabric.”¹⁷ A housing project arose in Maputo – Casas Melhoradas the literal translation to “Better Homes” in Portuguese – as a response to the sprawl and reduction of open-scape in the city as a collaboration between the: Department of Human Settlements at the The Royal Danish Academy of Fine Arts Schools of Architecture, Design and Conservation, Faculdade de Arquitectura e Planeamento Físico at Universidade Eduardo Mondlane (University Eduardo Mondlane, faculty of Architecture and lanning), The Mozambican NGO Estamos and the Danish branch of Architects without Borders – Johan Mottelson and Jørgen Eskemose.

Simbine Saiete 28

FIGURE 2.7 Casas Melhoradas Royal Danish Academy of Fine Arts , 2015

It attempts to improve quality of life and decrease housing costs through the development of housing typologies by utilizing space and infrastructure economically; therefore, referring back to a sustainable urban development in the slums. Figures 2.7 to 2.10 depict the design resultant in context to the slums in their specified locations; whilst Figure 2.11 and 2.12 are the existing typological interventions on site (Figure 2.13). The verticality was designed as a response to the socio-economic and cultural conditions found within the bounds of the city.

Figure 6 NLÉ Architects Makoko Floating School, 2013

FIGURE 2.6 Maputo Province Population Growth Instituto Nacional De Estatística, 2016

Figure 7 Instituto Nacional De Estatística Maputo Province Population Growth, 2016

it is incredibly UNFAIR FOR YOU TO IMPOSE yourselves on a village where you are so linguistically DEAF AND DUMB

TO HELL WITH GOOD INTENTIONS

FIGURE 2.8 Unnamed Sean Sheridan

FIGURE 2.9 Casas Melhoradas Royal Danish Academy of Fine Arts , 2015

FIGURE 2.10 Casas Melhoradas Royal Danish Academy of Fine Arts , 2015

The design response is a stimulation from the existing vernacular with the comprehension of a globalized architecture and its effect on the inhabitants of the space. In order to fully understand the desired outcome, it is crucial to dissect existing manifestations of sociallyaware design. How does the desired space respond to local materials, climate, crisis and political interventions? To what extend does the Architecture become the beacon of hope? And how can we create an architecture that responds to the social needs of the existing community? The core driving principle is the humanscaled-aspect of design and its impact on communities and its functionality. Architecture cannot merely be a source of beatification, but it must aid in the dissection of problems and their solutions. Therefore, a sociallyaware architecture needs to become a crucial aspect in societies, especially after the sprawl of globalization. In context with Mozambique, the economics of Architecture need to be reconfigured, dissected and fully understood in order to create a successful implementation of the various class systems into society. “The more perfect the economy the more complete the self-sufficiency.”¹⁸ Meaning, that Architecture and economy come hand-inhand when analyzing humanitarian architecture and its impact on the population. The quote is taken in context with the general implementation of economics into Architecture and its impact; therefore, leaving room for interpretation in various set-ups.

FIGURE 2.11 Casas Melhoradas Royal Danish Academy of Fine Arts , 2015

FIGURE 2.12 Casas Melhoradas Royal Danish Academy of Fine Arts , 2015

FIGURE 2.13 Casas Melhoradas Royal Danish Academy of Fine Arts , 2015

FIGURE 2.14 Unnamed Mark Lehn 2017

approximately 70% OF POPULATION lives beneath the POVERTY LINE UN Human Development Index

The restoration of community needs to be brought back into society; which, also includes the breakdown of the division between classes. Thus, in Mozambique the reevaluation of government set-up and distribution of wealth must be revisited and the Architecture must move away from the past (Colonial) and create its own voice (post-Colonial).

FIGURE 2.15 Moamba Ministério das Obras Públicas, Habitação

Another aspect that sparked an interest in Moamba, is the creation of a dam in the location, requiring that the residents – whom have inhabited it for centuries – to be evacuated. The project takes the different populates and transfers them into a remote location, where they attempt to create a “sustainable community.” Though the designers surveyed the population in response to their needs and requirements, the implementation of a community is not present in the plans (Figure 2.15 and Figure 2.16). Before we are Architects, we are human; therefore, the humanitarian aspect of an individual must play a role in their design implementation. The strategies being created for the response initiate in the comprehension of: social development and its correlation with modern interaction (in Mozambique), deciphering the appropriate integration of community within the realm of Moamba, re-evaluating existing plans for the relocation and understanding its flaws and creating standardized rules on what sustainable communities require. When looking at the interpretation of an Architectural humanitarian, the human scale is crucial for its comprehension; therefore, the decoding of basic human needs must be analyzed in order to proceed with the design response. The major key for the solution would be changing the way of thinking of government officials, but that is purely a romantic stand-point; so instead allowing the voice of the population to be heard through the design response, creating unity between the Architecture and the inhabitant.

"BEFORE WE ARE ARCHITECTS, WE ARE HUMAN."

FIGURE 2.16 Moamba Ministério das Obras Públicas, Habitação

Ministério das Obras Públicas e Habitação (Ministry of Public Works and Housing) initiated the integration of community-voices through their meetings with the locals in the different settlements, but failed in their design response. The tools needed to implement the varied strategies created include the evaluation of existing projects similar (or relating) to the problem at hand and understanding the anthropology of the Mozambican society.

FIGURE 2.17 Casas Melhoradas Royal Danish Academy of Fine Arts , 2015

cities AR ambitions, a AND other i ASPECTS O

RE WHERE aspirations immaterial OF LIFE ARE

FIGURE 2.18 Massingir Vanda Mahumane 2012

Economy and Architecture edited by Juliet Odgers, Mhairi McVicar and Stephen Kite; addresses the key question on: the principles of architecture and economy, and its configuration dependent on location, demographic and type. The essays – written by different scholars – are divided into four parts, where each division focuses on a different topic: Defining Household, Negotiating Value, Managing Production and Politics and Economics. Within the various categories, the different essays attempt to tackle the difficult relationship between architecture and economics within its subcategory. Through the various essays published, the best fit would be Home Economics by Flora Samuel. The piece speaks of the importance of design and architecture into the implementation of a society and a successful urban community. It looks into the UK, and dissects the importance of architecture through a comparison of successful places like “Copenhagen – the most ‘livable city in the world’ – as a testament to what is possible when architecture is understood and valued.”¹⁹ The main argument responding to the statement relates to the sinuous relationship between Architects and the general public. In Copenhagen the architect is valued for his craft and the “underlying cultural and political willingness to engage with architects in Denmark is strong.”²⁰ But, on the opposite spectrum other nations (such as England as used in the text) do not rely on architects because they want low risk instead of creative design solutions that may cost a bit extra. In context with Mozambique, the Copenhagen may be utilized as a case study on how great design paired with culture and economy aids in the development of settlements outside city perimeters and its impact on growth. The article further pushed the idea of co-designing and co-production; where professionals and locals share information and experiences for the desired outcome; thus “stimulating social interaction and strengthening social networks.”²¹ The professionals may range from architects to financial advisors, where the satisfaction of the locals is the main concern. Overall the exploration of the topic circulates around the architect’s awareness of their role in creating an organic community, where design facilitates the interaction between: the built environment, community and social interaction; which links directly into the outcome of the desired thesis.

"SENSE OF PLACE AND IDENTITY IS CRUCIAL" Through the continued research, a reoccurring theme found throughout the varying sources is the concept that great design does not necessarily equate to a landmark. Landmarks are the architectural manifestations that create (and fuel) starchitects, but does not aid in the improvement of any specific element. Great design facilitates the perception of space and allows for a successful implementation of sense of place; which is one of the main topics being discussed in the book Becoming Places: Urbanism/Architecture/Indentity/ Power by Kim Dovey. The book depicts the “practices and politics of place and identity formation – the slippery ways in which who we are becomes wrapped up with where we are.²²” The sense of place and identity is crucial for the completeness of the thesis review, since it is a large driver of the design solution. The heritage of culture and tradition may be perceived through the identification of sense of place, where the communal aspect is augmented in order to curate a successful urban interpretation. What can architecture liberate in the interpretation and sustenance of culture and tradition through the implementation of community in a response to sense of place? To what extent does the architecture create community and how can it be augmented? Though the residents of Moamba are being relocated to a new area, how can the design response reflect the home they left behind and how they can create a new space where: culture, tradition, identity and self-worth is formed?

Through the continued research, a reoccurring theme found throughout the varying sources is the concept that great design does not necessarily equate to a landmark. Landmarks are the architectural manifestations that create (and fuel) starchitects, but does not aid in the improvement of any specific element. Great design facilitates the perception of space and allows for a successful implementation of sense of place; which is one of the main topics being discussed in the book Becoming Places: Urbanism/Architecture/Indentity/ Power by Kim Dovey. The book depicts the “practices and politics of place and identity formation – the slippery ways in which who we are becomes wrapped up with where we are.²²” The sense of place and identity is crucial for the completeness of the thesis review, since it is a large driver of the design solution. The heritage of culture and tradition may be perceived through the identification of sense of place, where the communal aspect is augmented in order to curate a successful urban interpretation. What can architecture liberate in the interpretation and sustenance of culture and tradition through the implementation of community in a response to sense of place? To what extent does the architecture create community and how can it be augmented? Though the residents of Moamba are being relocated to a new area, how can the design response reflect the home they left behind and how they can create a new space where: culture, tradition, identity and self-worth is formed?

FIGURE 2.19 Mamelodi POD Architecture for Change (PTY), 2013

FIGURE 2.20 Unnamed Paula Holtz 2015

01 “Architecture Across Borders”. 02 Charlesworth, Humanitarian Architecture, 12. 03 “Architecture Across Borders”. 04 “To Hell With Good Intentions”. 05 “Architects Don’t Have to Be Local to Think Local”. 06 “Architects Don’t Have to Be Local to Think Local”. 07 “Republic of Mozambique”. 08 “Architecture Across Borders”. 09 Odgers, Economy and Architecture, 68. 10 Odgers, Economy and Architecture, 74. 11 Odgers, Economy and Architecture, 87. 12 Odgers, Economy and Architecture, 94. 13 Dovey, Becoming Places: Urbanism/Architecture/Identity/Power, 1.

FIGURE 3.0 Womenâ&#x20AC;&#x2122;s Opportunity Center Sharon Davis Design 2013

CHAPTER

three/internal

The importance of internal conflicts reflected through the two major wars in Mozambique, relay into the understanding of the nationals and their interaction with one another as well as their connection to their cultural heritage. The Civil War (1977 to 1992) closely following the Independence War (1964 to 1974) created a cynicism between individuals and their trust between one another. Such interactions were enticed by the Colonial Power (Portugal) to create a shift between the individuals in order to weaken the country internally.²⁴ The implementation of assimilados (assimilated) was utilized in order to strengthen the shift between Mozambicans. “The Republican Colonial Law in 1914 sought to clarify the interpretation of contradictory policies such as the “assimilation policy” and the policy of compulsory labour. As a result, Africans who had already been assimilated (assimilados) became “citizens” while other Africans, the “indigenous people” (indígenas), were obliged to work against their will, disguised in the form of contracted labour.”²⁵ The Colonial shift occurred followed Portugal’s three major incidents: economic crisis recession after its participation in World War I, political crisis relating to the military coup following the fall of the Republican Party and the commencement of the Great Depression.²⁶

Samora Machel (1933-1986) – the heroic godlike fixture – first president of the Republic of Mozambique was the glue that united the nation through his profound soulgrabbing speeches and ability to be of-the-people and for-the-people due to his low-life birth and mannerisms. The man is a God, and lives through generations through his charisma and humble understanding of the “small man.” After his death, the country was broken in spirit and efficiency, for the savior was eradicated by an unseen enemy and the country was too young to stand for itself. The symbolism of the Civil War between FRELIMO and RENAMO scarred the country in a form that cannot be taken back. The civil war was “long and scarring due to its symbolic and physical violence.”²⁷

"[MAN] IS UNDERSTANDABLE" Above all, the transformative structure of social awareness and interaction is ruled through feitiço and its importance in society. Mozambicans are immensely superstitious, which means that it dictates the way they maneuver through obstacles and solutions.

FIGURE 3.1 Historic Frelimo United Nations Photos, 2005

Colonialism, was the reality of most of the African continent through several centuries. The division of the land and its people left scars and collateral cultural manifestations that may still be felt today. An example of such extreme scarring into the population’s perception of one another, would be Rwanda. The Belgian rule brought a new wave of racism through its segregation between the two largest tribes: the Hutus and Tutsis. In response the cultural and physical references a hatred between brothers eventually led to the genocide slaughter of millions of people. “Rwandan notions of national political power draw metaphorically on culturally specific beliefs about the body and biological reproduction”²⁸ – a translation of European power in the nation. In Mozambique, the Portuguese rule left behind many effects such as: Architecture, language and culinary finesse but – like Rwanda –also birthed a divide and disrespect among the population. The impact of colonialism in Mozambique may still be felt today, with the tangible conflict between the two major parties: FRELIMO (Frente de Libertação de Moçambique or Mozambican Liberation Front) and RENAMO (Resistência Nacional Moçambicana or Mozambican National Resistance). Similar to the Rwanda’s genocidal approach to European stimulus, the emergence of RENAMO dictated the annihilation of violent war – Independence War and struggle for national discovery – through the paradoxical initiation of ritualized violence.

FIGURE 3.2 Historic Frelimo United Nations Photos, 2005

FIGURE 3.3 Historic Frelimo United Nations Photos, 2005

The emergence of the movement, sparked in Zambezia and Nampula (north of the country) “organized around a charismatic individual’s claims to have access to spiritual power that enabled his followers to similarly “make war on violence”—but only by wielding “white weapons” [referring to weapons that gleam in the light like: knives and machetes] and pursuing seemingly suicidal tactics of unprotected frontal assault.”²⁹ In other words, the movement became the resultant of a divided peoples whom were taught to hate due to their European oppressors creating vulnerable and weak individuals, naïve in capturing the thirst for the end of a war – blindly following the power of mysticism through the embodiment of a charismatic man, André Matsangaíssa. The rawest explanation between the main divide between RENAMO and FRELIMO would their geographical dispersion. RENAMO supporters (as well as the birthplace of the party) resides in the north, whilst FRELIMO is mostly dominant in the south but engages supporters throughout the nation (reference map of Mozambique in Figure 3.1). The anthropological analysis of the cultural and historical shift created through applied segregation, demonstrates that the relationship between the “new wars” responding to “historically structures social and political exclusions, thwarted expectations, and shrinking economic opportunities.”³⁰ The start and continuation of the civil war was not a political project but a localized social struggle that reflected little on state power.

"LOCALIZED SOCIAL STRUGGLE" THAT REFLECTED LITTLE ON STATE POWER

FIGURE 3.4 Samora Machel Saluting Times Live

A LUTA CONTINUA CONTRA O ANALFABETISMO, CONTRA IGNORÂNCIA CONTRA O TRIBALISMO, CONTRA OS PÉS DESCALÇOS CONTRA A EXPLORAÇÃO DE HOMEM PARA O HOMEM Samora Moisés Machel, 1975

FIGURE 3.5 Nigeria After the War A. Abbas, 1971

Samora MoisĂŠs Machel, 1975

The struggle continues against illiteracy, against ignorance against tribalism, against bare feet against exploitation of Man for Man.

Mozambique – like many African countries – relies on the importance of the unknown or spiritual. Spiritual awareness in the country is imbedded at a young age, allowing for a consensus belief of unexplained forces. Whether God or Allah is integrated in one’s religious interpretation, the importance of the spiritual cannot be compared. Mozambique is made up of different ethnicities, religions and beliefs but their common denominator is: the realm of the unknown and the untouchables. The country is divided into ten provinces with Portuguese as the official language but many poorly documented Bantugroup languages take place as most of the population’s first (or only) language. Amongst the various religions practiced in the country Christianity and Islam hold the highest following; but, with the practicing religion local practices are woven into prayer.

The interesting aspect of the occurrence is that the pessoas-de-má-fé (malicious people) who send the feitiço are often found within the familial realm.²³ The family member could be both living or dead – aiding to the intricacy of the matter. Wiegink interviewed ex-combatants and among the testimonies falls Fernando’s which states that “his father feared that a nfiti, a person using ufiti, would assault him, his son, or other relatives.” The use of curandeiros has existed through many generations, but the intensity of its use increased after the Civil War. The reasoning behind such drastic matters, leaves room for more research into the matter and better comprehension of the evolution of feitiço in Mozambique. Nikkie Wiegink in “Why Did the Soldiers Not Go Home? Demobilized Combatants, Family Life, and Witchcraft in Postwar Mozambique;” focuses on the role of feitiço in societal relationships between the ex-RENAMO (Resistência Nacional Moçambicana or Mozambican National Resistance) soldiers and the relationships with their families and post-war Mozambique. It looks at the role of rituals and spiritual awareness of the country through the integration of ex-combatants back into society. Since the war was won by FRELIMO (Frente de Libertação de Moçambique or Mozambican Liberation Front) the governmental rule automatically moved back to them (since they were also victorious in the War of Independence) and the major cities had many of their supporters which left little options for the militants than to remain north and rural. The shift in society and family relations for the soldiers became tricky. They carried possible spirits from their battles and had to be cleansed, but it also meant that their departure caused many enemies and dangers; aiding in the witchcraft dynamics in their home villages.

FIGURE 3.6 Unnammed Joyce Simbine Saiete (Author) 2016

Feitiço –Portuguese for witchcraft – and ancestral involvement is a concept that is understood but not provoked. In Nikkie Wiegink’s article referring to the integration of soldiers into their home villages post-civil war, argues that feitiço is a “central feature of social life in Mozambique and elsewhere in Africa but neglected in [social] studies.” The source then continues to create a synopsis of the arrival of the ex-combatants by quoting that they received “welcoming rituals ‘to let the ancestors know that an element of the family returned’ and healing and cleansing rituals to ‘shake off bad spirits.’” Rituals are performed for different purposes and needs; yet, every province has its interpretation on how it should be held – though the outcome remains the same. The concept of ufiti (feitiço) is complex because it cannot be visually picked up (unless by a curandeiros or witch doctors) and can be “commissioned” by anyone.

society

FIGURE 3.7 Unnammed Joyce Simbine Saiete (Author) 2016

curandeiro faith

FIGURE 3.8 https://i.pinimg.com/736x/86/01/83/860183b918906ff2bef6

FIGURE 3.9 Healer South African Health News Services 2014

In other words, as a response to both the invasion of European viewpoint in the nation (and continent) and the fervent belief in the realm of the “unknown/ untouchable/respected” the interaction between the people became a complex power-play on ego; therefore, allowing a gap of vulnerability to aid in the separation of the state. So, the interaction between the supporters in “enemy lines” is a complex relationship between: “feign ignorance” and “bottled resentment” which will create another intricacy in the research’s design response. The integration of feitiço in the country’s DNA, complicates interactions between people in everyday setting. Division of tribes existed prior to the invasion of Portugal, but the various tribes coexisted in a pacific and “neighborly” environment, where community was treasured through similar social structure and practices. The earliest inhabitants of present-day Mozambique consisted of hunter-gatherers related to the Khoisan and were later joined by the Bantu (1000 BCE) migrating from the Congo basin through the Niger Delta in West Africa; possessing great skill in agriculture and ironworking. Many of the tribes – like the Yao – developed commercial networks throughout the country connecting the different crafts dominant to different “communities.” By the first millennium CE, traders from Arabia began to arrive through coastal settlements around: Sofala – the original Sofala eroded and overtaken by flooding – Angoche (Nampula Province), Querimba Islands (Indian Ocean near Pemba, Cabo Delgado) and Zambezi.³¹ Trading between the Arabs and locals existed for over a thousand years, adding to the history of Islam in Mozambique; therefore, imbedding itself as one of the largest and most influential religions in the country. In other words, the Muslims inhabiting Mozambique have been around since the settlement of the first tribes in the land. Like the “natives,” the Muslims – from Arabic descent, mixed or converted – suffered severely during colonialism; which was a form of retaliation toward centuries of Muslim occupation. In this sense, when thinking about Mozambique it is inevitable to ignore the Muslim influence and population in the country.

"INTEGRATION OF FEITIÇO COMPLICATES INTERACTIONS BETWEEN PEOPLE." Like the Arabic population in Mozambique, there is a large Indian population – Muslim and Hindu alike – that arrived from the Asian Portuguese colonies, during the colonial era. Though “in Mozambique, many Portuguese and Indians had personal relationships”³² there was a large oppressive rule in terms of religion. Therefore, in appearance the Indians were give more “privilege” compared to the Arabs and the Africans but still did not rule side-by-side with the Portuguese; but like the Portuguese harbored racism against the other races.

The social tension between the different races is intriguing; for, they exist within the same land-perimeters and due to the years of familiarity the cultures have become woven. In modern-day Mozambique, the cultural segregation between the different religions and races does not exist because the nation is one in terms of social interaction. The nature of suspicion encoded in the modern Mozambican society, the act of socialization falls (often) into guided by mistrust. However, Mozambicans still remain social and cheerful people; but the development of financial and global interventions aid in the cautious trust given between one another. Colonialism planted the seed; whilst the Civil War intensified it and the financial stabilization of the nation serves to fortify it. Feitiço and colonialism are the main driving factors of social unspoken rules in Mozambican society. The people are driven by their embedded anthropological precedence, allowing them to behave in a certain manner. The overlapping discussions on the topic varies according to: social status/class – an element taken from the Portuguese colonials with the segregation of the indígenas (indigenous) and assimilados or Africans with priviledge – location and political views. RENAMO (Resistência Nacional Moçambicana or Mozambican National Resistance) followers tend to fall deeper into feitiço due to their sense of “resentment” towards their political view and financial status – which is mostly a way to make excuses for their shortcomings. An important aspect of society that must be understood is that, the two leading political parties (RENAMO and FRELIMO) are not merely diplomatic figures but represent a semi-“cult.” In other words, the parties are linked with blind belief – like a sports fan and their generations-deep family team – mysticism – like RENAMO’s André Matsangaíssa and his claimed access to spiritual power – and familial bias. The parties are chosen as if selecting a tribe to follow until the extinction of an individual’s family line. The connotations behind the interpretation of an individual’s political views are not taken lightly, and often lead to a sub-community of its own. The complexity of the subject creates a delicate relationship in the nation.

Many of the anthropological works published by Mozambicans in Mozambique are depicted through fictional books. The phenomena is interesting because firstly, the country is not prepared to hear about the truth and how social interaction affect their everyday life. Secondly, by presenting reality through storytelling the audience is captivated in their perception of information and is less likely to reject the truth – such methods link back to the African heritage of storytelling. Therefore, when looking at the leading scholars in culture, history and anthropology in Mozambique many writers are mentioned; among them being: Mia Couto and Paulina Chiziane. In other words, culture is preserved and presented through literary works by fictional authors. Many of Mia Couto’s books are crucial in the understanding of the tension of the young country, and its sense of self-discovery. The poetry dictated by the literary words shout the truth into a developing society, denying its own reality and obstacles. Therefore, through the exploration of the internal conflicts and social interactions, a plan of acquiring Mozambican literary works will be necessary to create a bridge between the scholarly findings (published mainly by foreigners) and the reality of the “everyday man” through fictional interpretation of Mozambican writers. Terra Sonâmbula (Sleepwalking Land) by Mia Couto – one of the most celebrated Mozambican authors of all time – is a literary analysis set at the end of the Civil War, where remnants of the war are visible through the perception of Tio Tuahir travelling with his young ill-recovering “nephew” – a child he met at the refugee camp leading in friendship, and eventually fleeing the site together – Muidinga. As they travel through the living land – where dreams, feitiço and reality become sinuous – notebooks written by a young boy (Kindzu) is discovered in a burning machimbombo (bus) surrounded by bodies (somewhat eluding to Anne Frank’s diaries). Kindzu writes of his experiences of the war and his survival. The notebooks then become a parallel between the little boys, where one seeks to discover his ancestral origins (Muidinga) whilst the other (Kindzu) fights for survival.

FIGURE 3.10 Unnamed Exnevia Gomo 2016

The reading then becomes a social criticism of the time (published in 1992, meaning that it was written in context of the end of the Civil War) where it becomes an insight into reality but also a means into “outlines the construction of interdiscursivity. From this perspective, the process of reading Kindzu notebooks made by Muisinga works as escape and scream policy against extreme poverty, hunger, fear, racism, abandonment, longing and loneliness”³³ – sentiments being felt during the time period by most of the population in the country. The literature eludes to self-discovery and hope; where both elements are implemented through both a personal and national level. It narrates the translucency between the realm of spirituality – feitiço and ancestral – and the reality. The land is also a being that lives, suffers and fights with the ancestral heritage as well as the war itself. Terra Sonâmbula is an example of many literary responses to the anthropological shift and development in the country.

FIGURE 3.11 Unnamed Mark Lehn 2017

WE IMPROVE LIVES OF PEOPLE WHO GET TOUCHED BY THOSE BUILDING

One of the reoccurring themes being explored is the perception of social interaction and comprehension in modern Mozambican culture through “fiction books.” For a Mozambican, such narratives may be used purely for “fun,” but they also create a visualization into the anthropological and cultural stance of the nation at the time. Through the novels, the developing cultural interpretations are analyzed and understood through the eyes of the reader. As stated before, the narratives are utilized as anthropological documentation. Most (if not all) of the published work found on Mozambique, is written by foreigners. Though, Mozambicans are social beings they can easily become jealous and vindictive individuals. In other words, it would be easier for a foreigner to receive primary sources and help than a local – something that was implemented by the many years of colonialist mentality; which becomes difficult to find many specialized works published by a Mozambican. So, to a certain extent, the narratives are a form of rebellion against the system as well as personalized informative “booklets” into the occurrences in the nation.

FIGURE 3.12 Orphan Child Morten Hvaal 2001

In Africa, architects are rarely sought after and are a rare commodity. In Mozambique, most of the “design” is developed from Civil Engineers, contractors or Portuguese architects – who have no sense of locality and cultural importance; therefore, many of the modern edifices fail to create a cohesive relationship between its location and historical influence, instead it follows a global trend creating impersonal and unsustainable design. “It is not important to have local architects, but it is important for architects think locally.”³⁴ Buildings are meant to be designed to respond to a community’s needs and improve the lives of those touched by it. It is important to understand that Architecture cannot stand alone when dealing with the enhancement of community. Psychology, sociology, anthropology and history are crucial in the complete awareness and comprehension of the design response. The human condition in modern-day Mozambique lacks the “sense of community” found in previous generations; where: social media, feitiço (witchcraft) and political cultlike parties affect interaction between citizens.

The comprehension of anthropological forces affecting communication and social contact, allow for a wholesome response to the various tribes and religions found throughout the country, where design will facilitate “sense of place” and “sense of community” where the relocation of populates and implementation of settlements are needed. With the exponential growth, cultural heritage is in limbo between globalization and regeneration; allowing for the reinvention of national identity, increasing the cavity between peoples. The idealistic remedy addresses social discrimination by consolidating a country and its people with “design standards” that allow for implementation in different settlements with leeway for “design interpretation” utilized accordingly. The community will house local and sustainable materials created and dictated by local necessity with the integration of the community in place; where the people are included in the built resultant of the plan. Therefore, a union between “good deed” and “good result.” “We build better buildings and we invest in the people who build them. And we improve lives of people who get touched by any part of those buildings.”³⁵

FIGURE 3.13 Thesis Diagram Joyce Simbine Saiete (Author) 2016

local identity

local material

local intervention

HUMANITARIAN ARCHITECTURE SOCIAL

MOZAMBIQUE (moamba)

HERITAGE/ CULTURE

COMMUNITY

HISTORY

colonialism (1498-1975)

civil war (1977-1992)

s segregation

eco

SOL DE JUNHO

rituals

feitiço

political “cult” self sustain sustainable

growth

political “cults” feitiço

growing cities settlements adaptive self-sustainable

SENSE OF PLACE

standardize

adaptive

Shangaan Chokwe Manyika Sena Makua Makua-Lomwé Yao Makonde Nguni Maravi Tsonga Shonga

class system

onomy

anthropology heritage Euro-Africans Europeans Indians Arabs

FIGURE 3.14 Unnamed Benedicte Kurzen 2012

01 Wiegink, “Why Did the Soldiers Not Go Home? Demobilized Combatants, Family Life, and Witchcraft in Postwar Mozambique,” 111. 02 Honwana, “The Ethnography of Political Violence: Child Soldiers in Africa,” 7-8. 03 Honwana, “The Ethnography of Political Violence: Child Soldiers in Africa,” 68. 04 Sayaka Funada-Classen, “Origins of War in Mozambique : A History of Unity and Division,” 73. 05 Paulo Granjo, “Limpeza Ritual E Reintegração Pós-guerra Em Moçambique,” 123. 06 Lubkemann, Culture in Chaos : An Anthropology of the Social Condition in War, 120. 07 Lubkemann, Culture in Chaos : An Anthropology of the Social Condition in War, 110. 08 Lubkemann, Culture in Chaos : An Anthropology of the Social Condition in War, 107. 09 Von Sicard, “Islam in Mozambique: Some Historical and Cultural Perspectives,” 473-90. 10 Trovão, “Comparing Postcolonial Identity Formations: Legacies of Portuguese and British Colonialisms in East Africa,” 18. 11 Carreira, “Uma Análise Do Discurso Da Guerra Em Moçambique E O Papel Social Da Leitura Nas Camadas Interdiscursivas De Terra

Sonâmbula,” 67-82.

12-13 Benimana, “Christian Benimana on Architecture That Serves the Community.”

FIGURE 4.0 Makoko Floating School NLÃ&#x2030; 2012

CHAPTER

four/location

LOCATION macro vs micro

FIGURE 4.1 Location Joyce Simbine Saiete (Author)

FIGURE 4.2 Unnamed Joyce Simbine Saiete (Author)

curandeiro

FIGURE 4.3 Unnamed Joyce Simbine Saiete (Author), 2016

faith

vs FIGURE 4.4 Unnamed Orlando Rodrigues, 2010

FIGURE 4.5 Unnamed Joyce Simbine Saiete (Author) 2017

518

1623 residents

families

2331 male

FIGURE 4.6 Author Climate 2017

female

buildings

commercial under-construction vacant institutions

FIGURE 4.7 Demographics Joyce Simbine Saiete (Author) 2017

21.4%

35.7%

21.4%

+ household members

21.4%

SLOPE

warm desert warm desert warm semi-arid warm semi-arid humid subtropical humid subtropical humid subtropical/subtropical oceanic higland tropical savana humid subtropical/subtropical oceanic higland tropical savana

66.4

FIGURE 4.8 Author Climate

FIGURE 4.9Author Slope

mean wind speed at 80 a.g.l (m/s) <3.0

>7.0

mean wind speed at 80 a.g.l (m/s) <3.0 FIGURE 4.10 Author Wind

>7.0 FIGURE 4.11 Author Water and Flooding

FIGURE 4.12 Author Vegetation

FIGURE 4.13 Author Vegetation

"A FERTILE LAND IN A HOT AND HUMID CLIMATE" The geological patterning of the area is diverse, mainly due to its location between Swaziland and the Transvaal Lowveld (South Africa), where the fragmentation of the Gondwanaland – or Gondwana, an “ancient supercontinent that broke up about 180 million years ago” – occurred. The basins in the area – unlike the ones found in Karro – are irregular. Predominately, the soil found in Moamba is alluvial and basaltic soil, with medium texture. Where the most common are: red, brown, hydromorphic, alluvial and pedocalic soils. In other words, the soil found in the district is mainly fertile, with good aptitude for agriculture.

NACALA, NAMPULA 530,604 NAMPULA, NAMPULA530,604 TETE, TETE 129,316 QUELIMANE, ZAMBÃ&#x2030;ZIA 188,964 CHIMOIO, MANICA 256,936 BEIRA, SOFALA 530,604

MAXIXE, INHAMBANE127,366 XAI-XAI, GAZA127,366 MATOLA, MAPUTO675,422 MAPUTO, MAPUTO1,191,613

abnornally dry

moderate drought

severe drought

extreme drought

exceptional drought

FIGURE 4.14 Author Drought

FIGURE 4.15 Author Cities

transportation non-metalic construction fish chemical metal

FIGURE 4.16 Author Industry

transportation non-metalic construction fish chemical metal

0 1-5 6 - 25 26 - 250 251 - 1000 1001+

FIGURE 4.17 Author Population Density

0 1-5 6 - 25 26 - 250 251 - 1000 1001+

39%

national acess

26% rural area

FIGURE 4.18 Energy Percentage Joyce Simbine Saiete (Author)

The national percentage of the population with access to electricity is approximately 39%, with 26% of that being in the rural areas of the country. The nation is mainly run by hydroelectrical currency, but it has great potential for other sustainable energy production. As depicted in FIGURES 4.19, Mozambique is not the only country to be running low on electrical grids; which intensifies that fact that change must be implemented in Africa.

FIGURE 4.19 Africa 2013 The Chartered Institute of Building

SOLARSOLAR PV PV

23,000 gigwatt

rural

att

HYDROHYDRO 19

gigwatt

rural

gigwatt

urban

FIGURE 4.20 Author Vegetation

R PV SOLARSOLAR PV PVHYDRO

urban

23,000

gigwatt

HYDROHYDRO 19

gigwatt

WIND 5

gigwatt

BIOMASS WINDBIOMASS WIND 52

gigwatt gigwatt

GEOTHERMAL GEOTHERMAL 0.1

gigwatt

gigwatt gigwatt

0.1

gigwatt

FIGURE4.21 Renewable Energy of Mozambique Africa-EU Renewable Energy Cooperation Programme (RECP)

MASS BIOMASS BIOMASS GEOTHERMAL GEOTHERMAL GEOTHERMAL

att

0.1

gigwatt

92% 92% hydro

hydro

7% gas

FIGURE 4.22 Renewable Energy of Mozambique Africa-EU Renewable Energy Cooperation Programme (RECP)

diesel

Another successful implementation of the design response, would be the use of renewable energy and its facilitation on site. In 2014, the Mozambican government began its research into alternatives for energy generation in the country, and many alternatives were looked at, but the most successful was the use of Solar Power (see Figure 4.21). According to the documentation derived, solar energy has a potential of 23,000 GW; however, due to its success in the nation and economic competitiveness, the government has prioritized Hydropower (see Figure 4.22) – which also has a lot of potential in Mozambique.¹ The second largest generator of renewable energy will fall under Wind Energy – followed by biomass – which allows for the benefit of job creation but the initial investment on the material is very expensive; which the government has does not house enough capital for investment at the moment.

FIGURE 4.23 Renewable Energy of Mozambique Africa-EU Renewable Energy Cooperation Programme (RECP)

Mozambique is one of Africa’s largest hydroelectricity producers;² generating an estimate pf 19,000 MW which merely 2,100 MW have been exploited. But, most of the energy being produced in the country is used by South Africa – more developed neighboring country – leaving approximately 20% for Mozambique. The Renewable Energy Atlas, devised by the Africa-EU Renewable Energy Cooperation Programme, identified 1,446 potential sites for hydro projects in the country with 351 of those located in Tete, Manica, Niassa, Zambezia and Nampula Provinces (reference Figure 4.25 for province locations). It is estimated that 100 of the sites will be developed in the near future.

FIGURE 4.24 Renewable Energy of Mozambique Africa-EU Renewable Energy Cooperation Programme (RECP)

FIGURE 4.25 Map of Mozambique

DISCOVERING PLACE AND IDENTITY

FIGURE 4.26Unnamed StÃ©phane Domingues, 2014

Global horizontal irradiation may vary between 1.785 to 2.206 kWh/m2/year; whilst, in total, Mozambique has a potential of more than 2.7GW, that could easily be explored. Thus, allowing for many potential grid-connected and rural electrification projects throughout the nation. The Renewable Energy Atlas identified approximately 189 locations for such grid-connected power plants, where the provinces of Maputo and Tete holds the highest potential for the projects. Majority of the rural population is dispersed; therefore, the implementation of such projects would be created off-grid or as stand-alone systems and decentralized mini-grids. As identified by the Africa-EU Renewable Energy Cooperation the projects would have to be primarily implemented in social institutions, where the energy would be generated and distributed through the community. Figure 4.23, depicts potential sites for solar power projects and Figure 4.24 shows the solar potential in the nation. As depicted in Figure 4.23, Maputo Province is a good location for such a project to be placed; therefore, increasing the potential for my desired site to generate through solar energy.

"THE BOURGOISE CREATES A WORLD IN ITS OWN IMAGE "

FIGURE 4.27 Unnamed Joyce Simbine Saiete (Author) 2017

FIGURE 4.28 Unnamed Joyce Simbine Saiete (Author) 2017

The key intervention needed in the successful running of a settlement, would be the maintenance of the community in their connectivity to their previous lifestyle. Relocating the people and redesigning their homestead, does not necessarily automatically create bond between owner and property. On the contrary, it highlights the difference between their home - their place of birth and attachment - with the "new and improved settlement." The biggest disadvantage, when dealing with relocation is the human factor; since one needs to comprehend the population's economic stance, culture/rituals, and history. Superficial understanding of the people, does not allow for a successful intervention; neither does an exterior design imposition - like new materials foreign to the community. Therefore, the most obvious ques "The bourgoise creates a world in its own image;"3 the main problem that the government is implementing in these settlements, is through recreating their idealized infrastructure with grandeur design and their concept of innovation and beauty, which does not always correlate to the communityâ&#x20AC;&#x2122;s vision. The relocation of the mass community needs to be dealt with by integrating their structure into the "new and improved settlement;" where their existing commodities may be existent in the new settlement - in a similar manner, if replication cannot be achieved. The Structure in this sense relates to the interaction between the people - formed through feitiĂ§o and the connection to ancestry - production, craft and the organic communal activities in a micro and macro aspect. The people must have sweat equity in their creation of the new settlement, for they must create a relationship between the new and themselves; where they can find and create a place of their own.

FIGURE 4.29 Children grab for party t-shirts Greg Marinovich, 1994

FIGURE .00 Unnamed Joyce Simbine Saiete (Author) 2017

samora machel

armando guebuza

Marxist-Lenist Communism 1975 to 1986

joaquim chissano Capitalist Democracy 1986 to 2005

Capitalist Democracy 2005 to 2015

filipe nyusi

Capitalist Democracy 2015 to now

the ECONOMY through politics

3rd Century

bantu tribes moves to area

11th Century

shona empire develops (Limpopo and Zambezi)

16-17th Century

1498

Vasco da Gama lands on the Mozambican coast

Portuguese venture into interior; colonial set up

18-19th Century

Major slave-trading centre

1842

Portugal outlaws slave trade; clandestine trade contunues

1891 1902

Lourenรงo Marques capital

Portugal and Britain define western and southern borders

1962

FRELIMO meets in Tanzania

1964

FRELIMO starts war

1976

Lourenรงo Marques renamed: Maputo

1977

FRELIMO adopts MarxistLeninist doctrine

1992

Civil war ends

2000

February: floods

2016

Truth behind debt revealed

1975

Mozambican independent

1976

RENAMO set up in Rhodesia

1990

Constitution allows multi-party political system

1995

Commonwealth member

2002

Guebuza candidate for 2004 presidential elections

2016

IMF suspends funding; disclose debts of more than a billion dollars

FIGURE .01 Unnamed Joyce Simbine Saiete (Author) 2017

...a TIMELINE

socio-political events

FIGURE 5.30 Unnamed Jon-Erik Munro, 2016

development BRINGS ABOUT a change but THERE ARE consequences

FIGURE 4.31 Unnamed Sean Sheridan 2009

01 Africa-EU Energy Partnership (AEEP), "Renewable Energy Potential" 02 Africa-EU Energy Partnership (AEEP), "Renewable Energy Potential" 02 Marx, "The Communist Manifesto," 64.

FIGURE 5.0 Library of Muyinga BC Architects 2012

CHAPTER

five/moamba

siteanalysis

FIGURE 5.1 Moamba Joyce Simbine Saiete (Author)

FIGURE 5.2 Site Joyce Simbine Saiete (Author)

The District of Moamba is located on the northern part of the Province of Maputo, and is approximately 75km from the country’s capital – sharing the same name as its Province. It houses the Sabie and Incomati Rivers within its borders. The climate in Moamba has an annual average of 23 to 24°C – approximately 75°F – where the seasons are divided into: Hot and Rain. The warmest months can be felt between September and April; whereas, October to March are designated to the raining season.

Moamba District in Maputo Province

102

FIGURE 5.3 Unnamed Jon-Erik Munro, 2015

sep t

apr

23-24°C oct to mar

annual average

FIGURE 5.4 Temperature and Rain Fall Joyce Simbine Saiete (Author)

FIGURE 5.5 Fauna, Wildlife and Rainfall Diagram Joyce Simbine Saiete (Author)

The geological patterning of the area is diverse, mainly due to its location between Swaziland and the Transvaal Lowveld (South Africa), where the fragmentation of the Gondwanaland – or Gondwana, an “ancient supercontinent that broke up about 180 million years ago”¹ – occurred. The basins in the area – unlike the ones found in Karro – are irregular. Predominately, the soil found in Moamba is alluvial and basaltic soil, with medium texture. Where the most common are: red, brown, hydromorphic, alluvial and pedocalic soils.² In other words, the soil found in the district is mainly fertile, with good aptitude for agriculture. The temperature of the Province, allows for the growth and maintenance of a large fauna and animal population. There are three main fauna types found in the area; being: low altitude forest, dense vegetated forest and bush. The low altitude florists is divided into dense, medium and open vegetation, where the dense forestation makes up 70% of the category – mainly found in Muxia, Sábiè and along the Massintoto River north of the district. The floresta arbustiva or dense vegetated forest covers the western borders of the district with a median height of 0.5m. Whilst the bush is located along the creek in Corumana and in aleatory patches alongside the rivers. The natural potential of the area is not fully explored to successfully sustain the growing population, and the unmonitored deforestation of the district for the industrialization of coal by the governance of the Province of Maputo destroys the ecosystem and propels the desertification of the land.

moamba, MOZAMBIQUE

FIGURE 5.6 Site Joyce Simbine Saiete (Author)

FIGURE 5.8 Site: Border Joyce Simbine Saiete (Author)

360Â°

FIGURE 5.7 Site: Access Joyce Simbine Saiete (Author)

FIGURE 5.9 Site: Views Joyce Simbine Saiete (Author)

106

S FIGURE 5.10 Sun Joyce Simbine Saiete (Author)

FIGURE 5.12 Site: Views Joyce Simbine Saiete (Author)

FIGURE5.13 Site: Soil Joyce Simbine Saiete (Author)

FIGURE 5.11 Wind Joyce Simbine Saiete (Author)

W E

FIGURE 5.14 Site: Wind Joyce Simbine Saiete (Author)

W S

FIGURE 5.15 Site: Sun Joyce Simbine Saiete (Author)

FIGURE 5.16 Site: Entry Joyce Simbine Saiete (Author)

FIGURE 5.17 Site: Vegetation Joyce Simbine Saiete (Author)

108

“To be human is to live in a world that is filled with significant places: to be human is to have and to know your place.”3

The imagined or metaphysical aspect of placemaking, cannot merely exist in its totality alone. There are various components that must be at play when analyzing the entity, such as: the establishment of community and one’s placement in it. Throughout the ages the integration of visual directories of spaces and monuments has evolved into the interpretation of data and human interaction. The relationship between the mind and room relate to the exploration of the existing entity as a form of reiterating the complexities laced between the physical and metaphysical, where their relationship becomes the creating of the desired space through the individual. The thresholds of space are divided into the desired outcome by pragmatic rules dissecting the subject and the space by allowing for an understanding that one cannot function without the other. “Homes are places of habits, rituals and movements, and when experiences are translated into installation and sculpture, there also require the audience to move around and measure the work against its own bodily and mental memories.”4 FIGURE 5.18 Unnamed Joyce Simbine Saiete (Author)

FIGURE 5.19 Unnamed Joyce Simbine Saiete (Author)

"[MAN] IS UNDERSTANDABLE ONLY IN TERMS OF HIS SOCIAL RELATIONSHIPS" The space created through the use of mapping the place – by decoding the physical into the metaphysical – aid in the navigation of a place, where the placement of markings – like the physicality of a painting or sculpture – visually entice the individual to code the composition of place-making. “[Man] is understandable only in terms of his social relationships. Man, as a solitary individual, is basically helpless, despite his vaunted intelligence.” The social structure of man – as a being not in relation to gender – and his integration of self into society, is relatively one of the most crucial aspects in the creation of place. Therefore, the use of artifacts may sometimes elude to the sentiment of belonging.

Therefore, the displacement of peoples and their homes, cannot be utilized as merely a "problem" to be solved; it must be looked at as the resultant of an imposing force where the people must be the main response to the design solution.

"A PLACE IS ESSENTIALLY ITS PEOPLE AND THAT APPEARANCE OR LANDSCAPE IS LITTLE MORE THAN A BACKDROP OF RELATIVELY TRIVIAL IMPORTANCE." In other words, the needs of the people physically and psychologically - must be addressed in order to maintain sense of place, regardless of location. The creation of place within the desired context indicates that the relationship between the individual and the community is crucial in the comprehension of the dwelling as a Home rather than House. People feel at home with other whom share similar interests, regardless of space or place. Therefore, “a place is essentially its people and that appearance or landscape are little more than a backdrop of relatively trivial importance.”5 The individual is concerned with his place in the organized community – where the metaphysical integration of space is reviewed – rather than the physical manifestation of place within the community – could be represented as the House or landscape in reference to location. Relationship between community and place, recreate and reinforces the identity of the other. In reciprocation, the landscape becomes a response to the expression of communally-shared beliefs and appreciation of values and interpersonal involvements. A settlement works together to maintain commonality and civil-understanding in ways of life; therefore, aiming to create a consensus in upholding a collectively conditioned place consciousness where the entity creates a common identity and vice-versa. The place creates the community like the community creates the place.

FIGURE 5.20 Unnamed Joyce Simbine Saiete (Author)

FIGURE 5.21 Unnamed Joyce Simbine Saiete (Author)

110

Bjarke Ingels, Abstract: The Art of Design

a city is AN EXPERIMENT accommodating DIVERSITY

FIGURE 5.22 Unnamed Jon-Erik Munro, 2016

FIGURE 5.23 Unnamed Joyce Simbine Saiete (Author)

Architectural Response in rural Mozambique: Inhambane

Water Collection

FIGURE 5.24 Unnamed Joyce Simbine Saiete (Author)

114

FIGURE 5.25 Perspective Toshiko Mori, 2015

FIGURE 5.26 Perspective Toshiko Mori, 2015

Artist Residency In Senegal by Toshiko Mori "The rural village of Sinthian is the backdrop of the project which will offer artist residencies alongside a diverse range of programs that will provide the people of Sinthian and the surrounding region with the opportunity to discover new forms of creativity and cultivate their skills. A venue for markets, education, performances and meetings, the centre will be a hub for the local community and a place where the resident artists can have a truly meaningful experience of Sinthian society. Artists from around the world will be invited but the focus are the local artisans. Painters, sculptors, photographers, writers, choreographers, musicians and dancers from around the world will be invited to live and work at THREAD but the centre will particularly welcome and encourage the participation of local and Senegalese artists. The building is constructed using local materials and local builders have shared their sophisticated knowledge of working with bamboo, brick, and thatch. These traditional techniques are combined with design innovations by Mori. The customary pitched roof is inverted and will be capable of collecting approximately 40% of the villagersâ&#x20AC;&#x2122; domestic water usage in fresh rainfall."6

FIGURE 5.27 Perspective Toshiko Mori, 2015

FIGURE 5.28 Perspective Toshiko Mori, 2015

FIGURE 5.29 Perspective Toshiko Mori, 2015

THE PROGRAM:

minor intervention big impact "Acclaimed New York-based architect Toshiko Mori has worked on this project pro-bono, designing a building that has already won an AIA New York Chapter award and was selected for the 2014 Venice Architecture Biennale. The building is constructed using local materials and local builders have shared their sophisticated knowledge of working with bamboo, brick, and thatch. These traditional techniques are combined with design innovations by Mori."7

Local Materials Local Builders Colleting Fresh Rainfall 40% of the villagers' domestic water usage FIGURE 5.30 Diagram Toshiko Mori, 2015

Community Enhancement Sinthian Community (Senegal)

116

FIGURE 5.31 Render Nicole Moyo, 2016

FIGURE 5.32 Render Nicole Moyo, 2016

Ukubutha by Nicole Moyo "Innovative solution mobilising communities in informal settlements and providing them with a means to create their own water, energy and waste systems. Energy is collected from human waste, which is then turned into fertiliser and can be used to encourage community gardens. The thesis project is called Ukubutha, which means to “gather” in Zulu. The open public spaces are imagined to be full of vibrant energy where one is able to teach, cook, perform and conduct economic activities such as markets. The design empowers lower-income communities with a means of creating their own water, energy and waste systems, instead of waiting on government. “Ukubutha is about creating sustainable environmental communities.” features traditional huts, which will bring the community together and reflect their own traditions and cultures." 8

FIGURE 5.33 Render Nicole Moyo, 2016

FIGURE 5.34 Section Nicole Moyo, 2016

THE IDEOLOGY:

empower and enhance "The residents are currently not connected to municipal infrastructure services. Presently, tank trucks deliver water once a day in limited quantities. 83 chemical toilets that are cleaned twice a week are dispersed and shared by over two thousand people. In 21 years of democracy the country has managed to succeed a system of socialeconomical oppression but in reality the people still live below international quality of life standards."9

Empower Community Independence and Ownership Sustainable Environmental Community Onsite recycling and resource recovery: human waste FIGURE 5.35 Diagram Nicole Moyo, 2016

Reflect Traditions and Culture Traditional Hut Design

FIGURE 5.36 Render Diébédo Kéré, 2013

FIGURE 5.37 Housing Diébédo Kéré, 2013

Opera Village by Diebedo Francis Kere

"Although Burkina Faso is one of the poorest countries in the world, it is also a nation with a strong sense of national pride. This project was developed in collaboration with the late German theater and film director Christoph Schlingensief, whose aim was to help shape and awaken a cultural identity within the community as a strategy for positive development. The initial concept for the project was to draw attention to Burkina Faso as a center of African film and theater with the construction of a world-class performance center. After massive flooding damaged the project site and surrounding villages though, the decision was made to pool resources and funds from the opera to introduce residential, educational, and recreational amenities into the plan. In order to support this wide range of function and use, an adaptable structural module was developed with integrated passive ventilation, solar energy use, and water collection and management. Made with local clay, wood, and laterite stone, these modules minimize

FIGURE 5.38 School Diébédo Kéré, 2013

FIGURE 5.41 Housing Diébédo Kéré, 2013

FIGURE 5.39 Section Detail Diébédo Kéré, 2013

THE DESIGN:

reintegration and innovation "ecologic and cost impact by maximizing the use of materials widely available on site. The masterplan includes classrooms for up to 500 students, a variety of housing types, art and media labs, workshops and dining facilities. The Opera Village also includes a newly opened medical center, the Centre de Santé et de Promotion Sociale, which serves the larger surrounding community."¹0

Community Enhancement Local Labour Local Construction Clay, thatch, contemporary concrete FIGURE 5.40 Community Center Diébédo Kéré, 2013

Innovative Design

Comfortable for users without

120

FIGURE 5.41 Into the Shadows Series Max Bastard 2014

01 Pappas, "What is Gondwana?" https://www.livescience.com/37285-gondwana.html. 02 Pappas, "What is Gondwana?" https://www.livescience.com/37285-gondwana.html. 03 Relph, Place and Placeness, 1. 04 Rascz, "Art and The Home," 32. 05 Relph, Place and Placeness, 33. 06 ArchDaily, " New Artist Residency In Senegal", http://www.archdaily.com/608096/new-artist-residency-in-senegal-toshiko-mori. 07 ArchDaily, " New Artist Residency In Senegal", http://www.archdaily.com/608096/new-artist-residency-in-senegal-toshiko-mori. 08 NAME, NAME, 33. 09 NAME, NAME, 33. 10 NAME, NAME, 33. 122

FIGURE 6.0 Residents in Kurigram, Bangladesh Jonas Bendiksen 2014

CHAPTER

six/schematic

schematicdesign

00 01 02 03 04

other main house secondary house bathroom kitchen

FIGURE 6.1 Morfologia Ministério da Obras Públicas e Habitação 2014

core

living

“cell”

quarters

open spaces

vegetation

FIGURE 6.2 Unnamed Joyce Simbine Saiete (Author) 2017

The most common dwelling layout in the rural areas of Mozambique can be perceived on FIGURE 6.1, where each program becomes its own entity/ pod or "cell." The cells in its micro scale starts with the parents creating their initial "place," and as the children grow older and begin their separate lives, the complex expands to house the extended family. In previous settlement housing, some architects designed a homogenous program tic cell, but the population refused and the houses had to be rebuilt accordingly; or the population made changed after the project was over.

river/lake community well fountain unknown FIGURE 6.3 Water Usage Joyce Simbine Saiete (Author) 2017

The site chosen was derived from the creation of a dam that will displace 518 families from their home; where 60% are considered employed (or commute) and 20% unemployed (or stagnant); reference FIGURE 6.4. According to the Republic's Bulletin, the area is considered rural due to its infrastructure and occupations. The 518 families are in use of 241 bathrooms; meaning that approximately half of the population has a "functioning bathroom" or access to a semi-sanitary facility. FIGURE 6.3 is a diagram referring to the water collection methods on site by the community; where the largest percentage takes advantage of the river/lake.

518

Along with displacing families, the dam will also be eliminating their cultural heritage and practices, where many graveyards will be flooded (see FIGURE 6.7). FIGURE 6.6 represents the established social connections between the different communities.

2331 buildings

families

buildings

1623

commercial under-construction vacant institutions

residents

241

bathrooms

Incomati Rengwe

Incomati EstaĂ§ĂŁo

Mulambo

Chanculo

Nhoquene

Movene Condene

FIGURE 6.4 Moamba: Population on Flood Zone Joyce Joyce Simbine Saiete (Author) 2017

128

FIGURE 6.5 Unnamed Jon-Erik Munro, 2015

society as a whole IS MORE AND MORE splitting up INTO TWO GREAT HOSTILE CAMPS The Communist Manifesto, Marx and Engels

US THEM

social connectivity public emnities shared emnities power connectivity FIGURE 6.6 Moamba: Social Connectivity on Flood Zone Joyce Simbine Saiete (Author) 2017

FIGURE 6.7 Moamba: Graveyards on Flood Zone Joyce Simbine Saiete (Author) 2017

FIGURE 6.8 Moamba: Flood Zone Joyce Joyce Simbine Saiete (Author) 2017

FIGURE 6.9 Moamba: Flood Zone Joyce Joyce Simbine Saiete (Author) 2017

132

empower

preserve

create

the people

the culture

the community

" self-sustainable UTOPIC SETTLEMENT IN RESPONSE TO government-imposed DISPLACEMENT OF COMMUNITIES

" 134

ng exercise in Berbera.

es)

Space planning and definition is possibly the most important aspect of a settlement or community. People inhabit the spaces designed by the architect, which means that the architecture itself is merely an activator of activity. Human settlements began at river banks, where accessibility to water, transportation and food production were possible; and as roads became the major form of transportation, people began to move alongside the streets or the crossroads for better trading prospects. Like mentioned in the “Planning Urban Settlements in South Sudan” by the United Nations Human Settlements Programme (UN-Habitat), “Towns/cities are the engines of national and regional development;” which means that a planning a city must take into consideration the: “security and privacy at residential nodes, easy traffic flow (both pedestrian and vehicular) and sufficient public spaces for schools, hospitals, community facilities and open areas.” Therefore, the consideration of special planning is important for the cohesive function of a city. FIGURES 6.10 to 6.13 are depictions of spacial planning and their program designation. The most ideal prototype for the settlement in Moamba would be the Balanced Compact planning, where the programs all seem interconnected and allow for a smooth transition from one point to the other.

• Choose more compact development rather than a dispersed development pattern: it is more costefficient, it is easier to administer for the local authorities, and it has better organized and more effective use of the facilities that provide services. • Carefully consider the function and location of UNBALANCED urban centres in the district in order to provide a main urban centres ideal urban unbalanced centres more efficient urban system for all citizens. sub-centres FIGURE 6.10 Space Planning UN Human Settlement Program 2012

0DLQ 8UEDQ &HQWUHV 8UEDQ &HQWUHV 6XE &HQWUHV

OF BALANCED DEVELOPMENT

FIGURE 6.12 Space Planning UN Human Settlement Program 2012

BALANCED main urban centres urban centres sub-centres

ideal

0DLQ 8UEDQ &HQWUHV FIGURE 6.11 Space Planning UN Human Settlement Program 2012 8UEDQ &HQWUHV 6XE &HQWUHV

FIGURE 6.13 Space Planning UN Human Settlement Program 2012

FIGURE 6.14 Unnamed Joyce Simbine Saiete (Author) 2017 public emnities communal spaces communal

housing

public pasture

spaces

FIGURE 6.15 Unnamed Joyce Simbine Saiete (Author) 2017

136

FIGURE 6.16 Unnamed Joyce Simbine Saiete (Author) 2017

The desired materials found throughout the project can be found locally or regionally; allowing the settlement – during and after its completion – to obtain them easily. This allows for a reduction of cost, accessibility and local expertise. Combining the availability of materials and the community’s existent knowledge of it, allows the community to create – and recreate – their own spaces with their own medium. Therefore, readapting the materiality into the modern world, allowing the old to trasncend into the new through the traditional ideals. Sol de Junho is developed around affordability, exploration of customs and practices, communal interaction and empowerment of people; which in turn create a reinvention of local materials – for the people and by the people. Therefore, enhancing the concept of "sense of place" and "place making." programatic spaces river main access road FIGURE 6.17 Unnamed Joyce Simbine Saiete (Author) 2017

materials potential breakdown

wood zinc adobe

concrete brick zinc steel FIGURE .03 Unnamed Joyce Simbine Saiete (Author) 2016

wood thatch adobe

concrete brick thatch wood

zinc steel adobe

concrete brick zinc wood

138

type a

type b

351houses

495houses

main edifice/kitchen/other caniço abode thatch

main edifice/kitchen/other caniço concrete zinc

type c

type d

169houses

71houses

main edifice/kitchen/other caniço concrete (no reinforcement) zinc

main edifice/kitchen/other concrete (reinforcement) zinc

FIGURE .04 Morfologia Ministério da Obras Públicas e Habitação 2014

other

17houses

966entities

main edifice/kitchen/other concrete (reinforcement) painted “urban” construction

bathrooms/animal home sticks/wood thatch zinc adobe

Casa de banho/latrina Alpendre Estendal

Capoeira / galinheiro

Capoeira / galinheiro Celeiro

Celeiro

Capoeira / galinheiro

Alpendre

Casa de banho/latrina

Cozinha Alpendre

Capoeira / galinheiro

Casa de banho/latrina

Cozinha

Casa de banho/latrina

Cozinha Casa de banho/latrina

clothing hanger

Curral

Estendal

Celeiro

PLANO DE ACÇÃO PARA O REASSENTAMEN – PBMM_2014 pork pen

Curral

cattle pen

Estendal

Alpendre

Celeiro

Cozinha barn

porch

No aglomerado de Chanculo nota-se, comparati de uma grande quantidade de edifício de alvena do rural tendencialmente para o urbano que C Escola de referência e Centro de Saúde), repres imaginário dos aglomerados.

Alpendre

chicken pen

bathroom/latrine

Capoeira / galinheiro

Casa de banho/latrina

kitchen

Casa de banho/latrina

Cozinha

other: typologies

FIGURE .05 Morfologia

Cozinha

type e

No aglomerado de Chanculo nota-se, comparativamente aos restantes aglome No aglomerado Chanculo nota-se, de comparativamente aos restantes aglomerados, ex de umadegrande quantidade edifício de alvenaria. Este dado reflecte uma pro Ministério da Obras Públicas ede Habitação 2014 uma grande quantidade de edifício de alvenaria. reflecte um aprocesso de tr do rural tendencialmente para o urbano Este que dado Chanculo, com sua centrali do rural Escola tendencialmente paraeoCentro urbanodeque Chanculo, com asendo sua centralidade (prese de referência Saúde), representa, uma referência do Escola de referência e Centro de Saúde), representa, sendo uma referência do espaço urb

FIGURE 6.18 Unnamed Joyce Simbine Saiete (Author) 2017

FIGURE 6.19 Unnamed Joyce Simbine Saiete (Author) 2017

142

separated 1

gabled roof multi-unit

45-degree roof multi-unit

flat roof multi-unit

FIGURE 6.20 Unnamed Joyce Simbine Saiete (Author) 2017

integrated 1

gabled roof multi-unit

45-degree roof multi-unit

flat roof multi-unit

FIGURE 6.21 Unnamed Joyce Simbine Saiete (Author) 2017

FIGURE 6.22 Unnamed Joyce Simbine Saiete (Author) 2017

FIGURE 6.23 Unnamed Joyce Simbine Saiete (Author) 2017

roof thatch 50mZn

1USD =

wall caniço: 100mZn block: 16mZn

finish wood 90mZn

70mZn latrine “lid” 1200mZn

foundation concrete ~3618mZn

floor concrete ~2300mZn

wall concrete 16mZn/unit

roof zinc 330mZn

FIGURE 6.24 Unnamed Joyce Simbine Saiete (Author) 2017

146

1 inclusive architecture 2 for community enhancement

FIGURE 6.25 Unnamed Joyce Simbine Saiete (Author)

FIGURE 6.26 Unnamed Joyce Simbine Saiete (Author)

employed

unemployed

commute

stagnant

informal commerce agriculture public worker other

informal commerce homemaker retired other

privacy vs public circulation materiality FIGURE 6.28 Unnamed Joyce Simbine Saiete (Author)

bathroom room

kitchen

dining

family vs community materiality empowerment FIGURE 6.27 Unnamed Joyce Simbine Saiete (Author)

FIGURE 6.29 Unnamed Joyce Simbine Saiete (Author)

FIGURE 6.31 Unnamed Joyce Simbine Saiete (Author)

vs community the individual common space FIGURE 6.32 Unnamed Joyce Simbine Saiete (Author)

communal interventions centralized relationships community enhancement FIGURE 6.33Unnamed Joyce Simbine Saiete (Author)

150

FIGURE 7.0 Das erste Hochhaus von Pancho Guedes Cornelius Kibelka 2015

CHAPTER

seven/place making

FIGURE 7.1 Unnamed Jon-Erik Munro, 2015

"LIVING MACHINES, DWELLINGS, HOUSES OR HOMES?" The progression of civilization allows for the discovery of theories and interpretations of the world by creating a manifestation of the existing concepts defined by community and its creation through the comprehension of place-making. Dwellings in context with the concept of shelter – or living machines – have existed for thousands of years. The ephemeral or transient dwellings are the simplest and oldest examples of inhabitable spaces, with the transformative effects following the hunter-gatherer continual change. As the name indicates, such dwellings were temporary; therefore, allowing for their prototypical interpretation and the inhabitant’s lack of rooted sentiment towards it. “Man is primarily a social animal;”¹ therefore, the relationship between the individual and the community is crucial in the comprehension of placemaking and placelessness. The individual transcends into the community as a form of place-making and sense of place, for the individual makes up part of the entity of community. The evolution of the house as shelter or living machine into the home evolved through varied interpretations of the term, as well as the evaluation of human history and its effect on the creation and maintenance of place and space. Therefore, enhancing the being in relation to the space is crucial in the analysis of place, for the space would not acquire its meaning otherwise.

The space is reinvented according to the necessities and integral interpretations of the existing forces of the state of being of the individual and his location. The usage of space in relation to one’s connectivity to it, relates to the time spent creating the place and the individuals’ connection to it – the physical is manifested through the home or landscape and the metaphysical conjured through social relations and identity of self. In this context, the metaphysical may be connected to the nontangible summoning of place-making, like the state of mind and being of the subject, where the place transcends its physicality. “The mental and physical link between the contained space(s) of the dwelling and the individual”² allow for the basis for the relationship between the individual and his state of creation of place. Place, may render itself in different forms. In-other-words, it is not dictated through physicality, for it could also present itself in the abstract. “A home develops over time and becomes part of the person, who, even when not physically there, can return mentally to revisit memories located within the wall.”³ Therefore, trespassing its existence within a tangible or permanent space, to become a narration of memory and immaterial manifestations. The space, could then become a map into the deciphering of sense of place; space where the creation of such entity relies on the subject and his appropriation of it. Meaning that places have meaning, “they are characterized by the belief of man”⁴ where where the classified classifies the classifier – in this instance the man classifies the space and in turn the space classifies the man.

FIGURE 7.4 Unnamed Jon-Erik Munro, 2015

The physical borders depicting location, are not necessary in the conditioning of place but it is a common denominator in place-making. Nomadic settlements are ever-changing their positioning, though still maintaining their connection to place ; therefore, how does the element of location affect the connection with migrant settlements – by choice or otherwise? Such, migrant individuals create attachments to the new location through connection in similar landscapes or through enthusiasm of “new experiences.” In other words, the spirit of place lies beneath the landscape. In this instance – which may be replicated through most examples – place created by the architect is merely an artificially produced through the trickery of sentiment which may sometimes be called “atmosphere.” But, when the place – represented by the house – disappears the essence of the place follows suit. Therefore, the “inner force” of a place, dictates its intent and authenticity even through change. An example of such would be the Amazon. Through its vast deforestation and transforming foliage, its essence still remains. The same may be said about a more urban scale, like: Paris. The city has transformed immensely throughout the years, but its underlining essence remains through its: infrastructure, language, gastronomy, sights and people. In other words, the essence of a place makes it what is, whether it be tangible or intangible.

FIGURE 7.2 Manifesto Image 02 Joyce Simbine Saiete (Author) FIGURE 7.3 Unnamed Jon-Erik Munro, 2015

“Primitive space is the space of instinctive behavior and unselfconscious action in which we always act and move without reflection.”⁴ The space bound to the perimeters of place are cognitive to the comprehension of the placement of the individual in the physical space. In order to comprehend the place as a conceptual physical form, the lack of such must be understood. Placelessness defined by E. Relph, constitutes as the “weakening of distinct and diverse experiences and identities of place”⁵ where the paradoxical components of the “geographical base of existence” with the rootlessness of place as an indicator of human connectivity to place, security and identity for the individual and community alike. Space may be understood through various platforms, one of such being the imaginative realm, where the individual creates a sense of place through the imagined senses; where the place creates meaning through the beliefs of the intended. As quoted from Norberg-Schulz, the “pragmatic space integrates man with his natural ‘organic’ environment, perceptual space is essential to his identity as a person, existential space makes him belong to a social and cultural totality, cognitive space means he is able to think about space, and logical space offers him a tool to describe the others.”⁶ The overlay of the planned spaces provoke experience and thought. Mapping aids in the navigation of existential spaces which make up the tangible, whilst the cognitive ideas are submerged in the creation of the habitable natural or organic” environments. Therefore, like Aldo van Eyck declares: “a village (town or city) is not just one bunch of places; it is many bunches at the same time, because it is a different bunch for each inhabitant.”⁷

The Communist Manifesto, Marx and Engels

the free development OF EACH IS THE CONDITION for the FREE DEVELOPMENT OF ALL

FIGURE 7.5 Unnamed Jon-Erik Munro, 2015

Unselfconscious responds to the underlined understanding of the unselfconscious design response verbalized primarily by “the use of traditional solutions to traditional problems;” therefore, reflecting the: physical, social, aesthetic, spiritual and other forms of cultural forms where all elements adapt to one another. The selfconscious – or the authentic sense of place – in parallel reflects the design process corresponding to the goal-oriented design involving innovative forms of resolving problems, “founded in the complete conception of man and his relationship to the gods and nature, and on the possibilities of expressing this in particular settings.”⁸ Therefore, the result usually falls between the line of internal harmony and contextually-aware design responses. Though, the responses for the built environment differ from one another, both internalize the genius loci of a place.

FIGURE 7.6 Unnamed Stéphane Domingues, 2014

"SENSE OF PLACE: SELFCONSCIOUS AND UNSELFCONSCIOUS" Sense of place correlates directly to sense of identity. One cannot exist without the other; therefore, the authenticity of both entities must be preserved for the successful parallel between the two. Places acquire meaning through the simple activation of living in a plthem; meaning that the act of living within the specific space creates a representation of the architecture – or man-made landscape – by utilizing systems of places that structure and form meaning. The assembly of the system falls upon the creation of a distinctive places if selfconscious and unselfconscious sense of place. The sense of place is about being inside and belonging to the both place as an individual and member of a community.

FIGURE 7.7 Unnamed Stéphane Domingues, 2014

The shift between the House and Home, resulted in the settling of peoples and communities in varied locations. Initially, the nomadic House ruled the built environment in response to the movement of the hunters and gatherers as they followed their next meal. As the earliest civilization began inhabiting fertile lands near great rivers, the displacement of individuals became limited to their settlement – resulting in the early placement of Home. The river became the unifying entity in the settlement, allowing for transportation and sustenance for agriculture; which propelled the people to remain static in their found location, creating communal settlements. Community, in this context does not necessarily relate to urban development, for sense of place or place-making is not dictated solely in the realms of city life. “Towns” do not antedate 4000 B.C., in-other-words, placemaking predates the creation of the first cities. Wherever there are people, there is sense of place.

WHEREVER THERE ARE PEOPLE, THERE IS SENSE OF PLACE. In context to self, authenticity may be integrated with “complete awareness and acceptance of responsibility for one’s existence,”⁹ but in relation to experience the creation of place cannot be defined in such pure form. Instead, it creates a discontinuous effect with varied intensities. The engulfment of place in its totality by unselfconscious terms is rare also known as the “I-Thou” relationship. Instead, juxtaposing the response to meanings, symbols, and qualities of a place as an attempt to identify with it creates the relationship of “I-You” that is more relevant to modern society. The essence of place is dissected through various codes; corresponding to the mapping of a society, as the informant of space through the integration of the human scale into an otherwise impalpable element. “As place can be experienced with different intensities of authenticity so they can be created with varying degrees of authenticity,”¹⁰ scaling from the extreme totalitarian expression of culture by unselfconscious design to the interpretation of the human conditioning through selfconscious design illustrated through innovation. The authentic placemaking must be born within the individual and renovate to the communal. In other words, the individual does not need “a plot of land” instead he needs a “place” by which to expand and become true to himself and his surroundings; thus, affecting the community. So, creating a uniform “image” of the desired outcome of a community, rejects the Truth in the authentic place.

FIGURE 7.8 Unnamed Stéphane Domingues, 2014

The homogenization of culture and what it entails, has allowed for the standardization of beliefs and interpretation of what design and culture should look like. The reflection of a “world after its own image” associating with culture and its appropriation, dictates the “growth” in response to placemaking and community. The creation of zone states, as a form of development through the integration of placemaking elements – like housing and entertainment housed within these new urban space as mobile, monetarized technology located throughout the world – affect the representation of what is believed to be authentic and lack the integration of placemaking. The zones, as a representation of infrastructure aimed to attract workers and investment alike, attempt to justify its creation by ironically implementing the human scale through “incentivized urbanism” and “segregated infrastructure.” Developed countries aim to achieve their complete capitalist power through the creation of states in reflection to their “own image;” where the detachment between sense of place and growth propagates exponentially. The displacement of people –self-imposed or externally-imposed – must create an alternative for the change in placemaking in the modern world. When imposing displacement upon a community, the displacer must not break the structure of the existing community or implement foreign concepts into the placement of the new settlement. Instead, a balance between innovation design concepts and traditional must be created for the success of the new, otherwise, the creation of the entity will be naught. The plan must be integrated accordingly in response to the displaced.

160

FIGURE 7.9 Unnamed Jon-Erik Munro, 2016

FIGURE 7.10 Untitled Joyde SImbine Saiete (Author) 2017

01 Relph, Art and The Home, 15. 02 Relph, Art and The Home, 1. 03 Relph, Art and The Home, 33. 04 Relph, Art and The Home, 15. 05 Relph, Art and The Home, 18. 06 Relph, Art and The Home, 26. 07 Relph, Art and The Home, 30. 08 Relph, Art and The Home, 67. 09 Relph, Art and The Home, 78.

162

FIGURE 8.0 NAME NAME

CHAPTER

eight/exploration

designdevelopment

GUARANTEE THE SAME SOCIAL INTEGRATION AND WAY OF LIFE The creation of place in the realm of the community, is made up of the realization of the importance of human interaction with: himself, his neighbor and the environment. Once such elements are understood, the essence of place making can be made through various architectural elements to instigate its existence. An example of such in the thesis analysis, would be the reduction of space from one home to the next and the implementation of the shared – or shared farming – between each residence, creating an intercalation of open spaces and habitable “pods”. In the Cateme Settlement (located in Tete Province), the space delineation is large, leaving many hectares from one housing to the next unoccupied and deserted – which Sol de Junho, responds with the reduction of the space between the lots with the use of shared agriculture; where community instigation is established.

Article 4 of the Republic’s Bulletin in reference to relocation (by economic incentive) states that the settlement, regardless of location must “guarantee the same social integration and way of life, as known to the people.” Therefore, Sol de Junho aims to create a platform to enrich the community, through an elevation of “status,” where the community can potentially become self-sustaining and independent from the corporation or government that relocated them. Many resettlement case studies in Mozambique – like Cateme – create a dependency on the “sponsor” where the community cannot function without guidance; creating a codependent relationship between the community and the “community makers.” Along with disregarding the step of detachment, the “sponsors” rely on a sophisticated architectural language to avoid understanding the real necessity of the community and how to cater to their comfort.

168

FIGURE 8.1 Unnamed Author 2017

FIGURE 8.2 Unnamed Author 2017

Therefore, the ability to create “sense of place” within a community, is important for the successful implementation of a settlement; where the relocation of the mass does not disrupt their day-to-day life. The architecture must respond to identity. Meaning that the people/community should be the main drivers to the creation of the settlement, through understanding the culture and way of life. But, the architecture should not remain static to the innovation; where, drastic social changes can be created to aid in the functioning of the settlement. Sol de Junho responds to precedents by following the core principles – community, material, space-making, culture and accessibility – but transforms the way such entities are created in the settlement. Firstly, by adjusting the proximity within the livable spaces, where neighborliness is potentially unavoidable; secondly, by incorporating energy and water collection and thirdly creating a platform for a local economy where the produce is used within the settlement and potentially exported to neighboring “pods” as well.

170

the architecture MUST respond to IDENTITY

172

FIGURE 8.3 Unnamed Author 2017

AFTER “cell” proximity shared

FIGURE 8.4 Comparison Diagram 1 Author 2017

00 BEFORE space definition land use

AFTER communal proximity shared space

FIGURE 8.5 Comparison Diagram 2 Author 2017

00 BEFORE space definition land use

FIGURE 8.6 Comparison Diagram 3 Author 2017

01 AFTER locality definition preserve lifestyle

00 BEFORE locality definition land use

01 ELEVATED 1â&#x20AC;&#x2122; elevation min future development

ELEVATED flood prevention raised and covered

FIGURE 8.7 Elevated Diagram Author 2017

02 ROOF ANGLE ventilation natural cooling

ROOF ANGLE water collection zinc: lower angle

FIGURE 8.8 Roof Angle Diagram Author 2017

02 ROOF ANGLE sun utilization natural heating

ROOF ANGLE extra space future adaptability

FIGURE 8.9 Roof Angle Diagram 2 Author 2017

03 SINGLE ROOF proximity shared space

SINGLE ROOF vegetation family tie

FIGURE 8.10 Single Angle Diagram Author 2017

182

03 SINGLE ROOF propagate: micro to macro place making

SINGLE ROOF water collection angle adaptability

FIGURE 8.11 Single Angle Diagram 2 Author 2017

HOUSING ventilation natural heating/cooling

FIGURE 8.12 Housing Diagram Author 2017

FIGURE 8.13 Housing Components Diagram Author 2017

FIGURE 8.14 Spacial Diagram Author 2017

commerce independence non local integration

FIGURE 8.15 Site Component Diagram 1 Author 2017

drainage/flooding shared spaces

FIGURE 8.16 Site Component Diagram 2 Author 2017

imposed ideals spacing

FIGURE 8.15 Site Component Diagram 3 Author 2017

FIGURE 8.16 Site: Centralized Author 2017

FIGURE 8.17 Site: Hub Expansion Author 2017

FIGURE 8.18 Site: Propagate Nodes Author 2017

FIGURE 9.0 Earthen building in rural South Africa Jon Sojkowski 2015

CHAPTER

nine/outcome

FIGURE 9.01 Site Plan Joyce Simbine Saiete (Author) 2017

SITE PLAN Rural Housing 01 Urban Housing 02 School 03 Community Center 04 Market 05 Prayer “Space” 06 Water and Waste Collection 07

FIGURE 9.1 Site Plan: Water and Waste Collection Joyce Simbine Saiete (Author) 2017

LEGEND FIGURE 9.2 Water and Waste Districbution Joyce Simbine Saiete (Author) 2017

01 waste collection 02 water collection distribution 03 water collection and wells

rural

housing divided program centralized shared space shared agriculture water collection

A private pod B communal pod C semi-shared pod FIGURE 9.3 Housing Author 2017

private pod communal pod semi-shared pod FIGURE 9.3 Housing Author 2017

bio-ethanol:

more efficient

air pollution

https://projectgaia.com

FIGURE 9.4 Housing Project Gaia

FIGURE 9.5 Housing Project Gaia

pit latrine: inexpensive simple reduced odor fly control hygiene

FIGURE 9.6 Housing Ministério das Obras Públicas

02 01

FIGURE 9.7 Housing Author 2017

The use of polluting biomass fuels to cook in the rural areas, was another aspect of the research that needed to be resolved. Through designing the houses and the designation of the program a solution for the cooking – both as a social and functional – the stove needed to be reconsidered. Most of the rural population in Mozambique utilizes wood and charcoal stoves as the main cooking platform, but the result of using them may lead to serious complications for children and adults alike. Along with illnesses, such fuels also result in an increasing problem of deforestation, longer cooking hours, and potential risk for the women travelling long lengths to retrieve the wood. Therefore, the use of bio-ethanol cooking fuel was the most successful solution for the problem. The use of the sustainable fuel provides a safer – and significantly cheaper – cooking fuel for families; otherwise, using charcoal (or wooden logs) as their main resource for food. The fuel is sourced from cassava – bought from local farmers participating in the program propelled by permaculture arrangements. Along with its various benefits, Africa’s first bio-ethanol cooking fuel plant also happens to resides in central Mozambique; therefore, adding to the various benefits of the product. The cost of a small stove with one top is 2,150 meticais (approximately 30 US Dollars) and a liter of the fuel costs 100 meticais (approximately 1 US Dollar); which renders the product overall inexpensive.

FIGURE 9.8 Unnamed Smart Villages 2016

206

FIGURE 9.9 Housing Author 2017

corrugated polycarbonate sheets

corrugated metal roof wood beam

steel connectors

wood column

materials

compressed-earth blocks corrugated polycarbonate sheets corrugated metal roof wood beam wood column wood planks wood beam esteira de palha

wood column compressed earth block

FIGURE 9.10 Housing Author 2017

FIGURE 9.11 Housing Author 2017

03 03

04 04

05 05

07 07

LEGEND

Metal Screw Corrugated Roof Wood Beam Metal Screw Steel Column Esteira Floor Stairs Brick

01 02 03 04 05 06 07 08 09

FIGURE 9.12 Housing Author 2017

FIGURE 9.13 Housing Author 2017

urban

housing stacked program linear circulation shared gardens water collection

ground floor FIGURE 9.14 Housing Author 2017

second floor FIGURE 9.15 Housing Author 2017

axonometric: urban housing

FIGURE 9.16 Housing Author 2017

FIGURE 9.17 Housing Author 2017

axonometric: spacial figuration

housing componets

section aa

FIGURE 9.18 Housing Author 2017

FIGURE 9.19 Housing Author 2017

218

floor plan

market stacked program linear circulation shared gardens water collection

FIGURE 9.20 Market Author 2017

local

FIGURE 9.21 Market Author 2017

axonometric: market components

FIGURE 9.22 Market Author 2017

axonometric: market components

WATER COLLECTION: MARKET ROOF 6914m² ANNUAL WATERFALL 658mm = 658 X 10-³m TOTAL RAINFALL 4914 x 658 X 10-³ = 3233.4m³ -3233.4 x 219.9669 = 711, 250.4 gal/yr

FIGURE 9.23 Market Components: Circulation Haowei Sun 2017

FIGURE 9.24 Market Author 2017

FIGURE 9.25 Market Author 2017

market: settlement pollination Ubuntu in a literal form means: “I exist as a person through my identity recognized, shaped and understood through my community.” Meaning, that the intensity of community partnership existent in the rural areas of Southern Africa – in particular Mozambique – reach beyond the individual and becomes the community. With such concept in mind, the pollination of communities from a micro (immediate settlement) with surrounding villages will create an entity beyond the settlement itself. Therefore, the settlement created will reach beyond the local market but affect surrounding villages and settlements, enhancing community both internally and externally.

FIGURE 9.26 MarketPlug-in: Design Haowei Sun 2017

01 public - outside 02 public - inside 03 private 04 storage (safety)

FIGURE 9.27 MarketPlug-in: Design Haowei Sun 2017

market plug-in: axonometric FIGURE 9.28 Market Author 2017

market plug-in FIGURE 9.29 Market Author 2017

market pollination

water distribution

DISTRIBUTION: WATER AND PRODUCE internal external

FIGURE 9.30 Market Author 2017

Ubuntu in a literal form means: “I exist as a person through my identity recognized, shaped and understood through my community.” Meaning, that the intensity of community partnership existent in the rural areas of Southern Africa – in particular Mozambique – reach beyond the individual and becomes the community. With such concept in mind, the pollination of communities from a micro (immediate settlement) with surrounding villages will create an entity beyond the settlement itself. Therefore, the settlement created will reach beyond the local market but affect surrounding villages and settlements, enhancing community both internally and externally. The intent of the market is to create a pollination hub, where, firstly, water may be distributed through the village and commerce – mainly agricultural goods – may be sold and shared to the village and its neighbors. The water is collected on “nodes” found at the lowest points of the roof connection, where the water flows through the pipes and falls into the two large cisterns found on opposite sides of the market. The water is then collected by the merchants in the water, as well as community members; therefore, sustaining both the market and the village.

228

FIGURE 9.31 Market Author 2017

FIGURE 9.32 Market Author 2017

hospital stacked program linear circulation shared gardens water collection

FIGURE 9.33 Hospital Author 2017

village

FIGURE 9.34 Hospital Author 2017

axonometric section: hospital components

FIGURE 9.35 Hospital Author 2017

dentist

doctorâ&#x20AC;&#x2122;s office surgery room storage room

FIGURE 9.36 Hospital Author 2017

general hospital doctorâ&#x20AC;&#x2122;s office surgery room patientâ&#x20AC;&#x2122;s room storage room

FIGURE 9.37 Hospital Author 2017

gynecology doctorâ&#x20AC;&#x2122;s office surgery room patientâ&#x20AC;&#x2122;s room storage room

238

community

center community center library stage

FIGURE 9.38 Community Center Author 2017

axonometric section: community center FIGURE 9.38 Community Center Author 2017

axonometric section: library FIGURE 9.39 Community Center Author 2017

FIGURE 9.40 Community Center Author 2017

FIGURE 9.41 Community Center Author 2017

FIGURE 9.42 Community Center Author 2017

prayer

"space" stacked program linear circulation shared gardens water collection

FIGURE 9.43 Prayer "Space" Author 2017

axonometric perspective FIGURE 9.44 Prayer "Space" Author 2017

FIGURE 9.45 Prayer "Space" Author 2017

primary

school morning classes evening classes teacher housing

FIGURE 9.46 Primary School Author 2017

axonometric perspective FIGURE 9.47 Primary School Author 2017

project MATERIALS

foundation The materials used for the foundation are standard throught all building; except for the variation of quantities.

concrete block masonry unit *transportation included

adobe brick

masonry unit *transportation included

concrete

(1:2, 5:3, 5)

*transportation included

portland cement

sand

coarse

*transportation included

sand fine

*transportation included

coarse

aggregate

*transportation included

steel

reinforcing bar

quantity

price

per unit

varied

50kg

285

1,000

1,100

6m - Ă&#x2DC; 8mm

88 to 99

flooring

concrete

(1:2, 5:3, 5)

*transportation included

latrine plank

coarse

aggregate

*transportation included

quantity

price

varied

per unit

600

1,100

*price in metical

256

walls The main material used for the walls is mud brick, but the partition materials are placed under the same category.

concrete block

masonry unit (15cm) *transportation included

adobe/mud brick

*transportation included

caniรงo

(dried reed)

*transportation included

mud

(as mortar)

wood

(for wall)

*transportation included

nail

(for wood)

*transportation included

quantity

price

per unit

bundle

free

per unit

kg/in

1,000

roof The roofs will mainly be constructed in corrugated metal and/or corrugated plastic, but some have dual roofing with a reed or thatch finish.

wood

structural

caniรงo

(dried reed)

*transportation included

corregated plastic

*transportation included

corregated metal

*transportation included

esteira

(reed matting)

thatch

(for roof)

quantity

price

5.5m

550

bundle

12 spines

280

12 spines

330

per unit

100

bundle

*price in metical

258

components

75-80% water

sun

*and oven

natural mud

step 1

step 4

step 2

step 5

collect mud

more dry (sun)

set in mold

step 3

dry in oven

remove mold and dry

mud bricks

construction: mud/adobe construction materials: When building with mud brick in Mozambique, the two components are made up of the bricks themselves, natural mud - for more sophistication some mix mud with Portland cement.

bricks

natural mud

step 1

apply mortar on brick natural mud mud brick

step 2

place bricks and mortar

step 3

peg to ensure levelling

OR 4-1

area to cement ratio mortar

260

project SANITATION

FIGURE 9.48 Untitled Albert Gonzalez Farran, 2016

In addition to collection of water, Sol de Junho is also suggesting the implementation of waste collection – animal and human (if the population is accepting) – to generate electricity and aid in agriculture. The rural population already uses animal waste for manure and other agricultural enhancements, therefore; it would only be repurposing an already existing practice in the community.1 Waste matter (or feces) is rich in organic materials, containing high percentages of nitrogen and phosphorus. The gas collected from human waste could potentially produce enough electricity for approximately 138 million homes and significantly reduce the destruction of trees for fuel. According to the UN University's Institute for Water, Environment and Health the potential of the overlooked “material” could value at around £6.4 billion.2 The biogas (or methane gas) could produce an estimate of “two million tonnes of charcoal-equivalent fuel and power [which is] the equivalent of all the households in Indonesia, Brazil, and Ethiopia combined.”2 Along with its capacity, the gas also provides a sanitary and easy treatment of waste in rural areas. The process of extraction of the gas is simple. The waste (human or animal) is placed into a "digester" where it is fermented by using bacteria, releasing that methane which is then captures and burned into fuel.3 Attached is the "compensation chamber" that “replenishes the supply of bacteria to keep the operation self-sustaining”. 4 According to the lead engineer of the Rwandan Prison Biogas Facilities Project, within four weeks (or 100 cubic meters) 5 cubic meters of fuel can be extracted (from a single Rwandan prison). Although, initially, the waste releases an odor the biogas has none. The remaining waste can then be reused as an odorless fertilizer.

264

gas ou animal waste

human waste

mix influent

FIGURE 9.49 Sanitation Author 2017

utlet pipe

removable cover collection tank

biogas tank

266

DISTRIBUTION: WASTE internal external

FIGURE 9.50 Sanitation Author 2017

FIGURE 9.51 Me, Myself And The Loo Frederic Courbet 2014

01 Schuster-Wallace, "Valuing Human Waste as an Energy Resource" 02 Schuster-Wallace, "Valuing Human Waste as an Energy Resource" 03 Farivar, "Human Feces Powers Rwandan Prison" 04 Farivar, "Human Feces Powers Rwandan Prison"

270

PHASING: WASTE PLANNING public and domestic

PHASING: WASTE PLANNING proceduction

FIGURE 9.51 Sanitation Author 2017

PHASING: WATER COLLECT proceduction

LEGEND 01 waste collection 02 water collection distribution 03 water collection and wells

FIGURE 9.52 Sanitation Author 2017

the

CONCLUSION

FIGURE 9.53 Unnamed Mark Lehn 2017

Sol de Junho is a case study rubric (or criteria) that was designed to aid in the completion of a successful selfsustaining community in Mozambique, responding to the increased displacement of peoples for economic development. Many communities are removed from their homes and neglected the familiarity and communal opportunities found in their previous dwelling; therefore, many suffer from depression and anxiety alongside their dependence on the “sponsors” (large international corporations and the Mozambican government). Sanitation, water, and electricity are crucial in the performance of a settlement or city, in the modern age; but unfortunately, it can become troublesome to cater to those needs at a rural scale. Therefore, the research behind the different alternatives that could be utilized in place of large government-funded projects that cannot be maintained is important in establishing a new design language in the settlements. The thesis aims to cater to a population that has survived with the bare minimum, and help in the advancement of their existing technologies. Though the case study may be recreated in its entirety, Sol de Junho was designed to create a platform where the settlements can adapt the given “principles” and transform them accordingly. Deciphering the special integration of the program is crucial for the successful impact of the project. The paths in which people communicate verbally and nonverbally, aid in the enhancement of the populace and its impact on community building. People create their space corresponding to how and where it affects them. Architecture provides the groundwork for the physicality of the intended space, while the inhabitants transform it accordingly. The community must emerge from preexisting cultural responses and adapt to the modern age. Meaning that a community must be built with the community in mind; where all voices can be heard and implemented.

TO BE HUMAN IS TO LIVE IN A WORLD THAT IS FILLED WITH SIGNIFICANT PLACES: TO BE HUMAN IS TO HAVE AND TO KNOW YOUR PLACE. - E, Relph. "Place and Placelessness"

The conclusion derived from the research includes: bringing the displaced cohesively in accordance to the community’s cultural hierarchies and rules; where the community can set up accordingly without exterior influence. Including, housing infrastructures that aid in the growth of the community such as: housing (for both the rural and urban residents), schools, hospitals, market(s), streets, internal water collection systems, sustainable energy production (like biogas) and collective farming. Along with setting up the farm, teaching the communities better agricultural practices could aid in the increase of food production (for both internal and external consumption). But most importantly, the settlement must become part of the community to create ownership of it. In other words, the community must be present in crucial meetings regarding construction, materials and technologies, for they must be able to maintain the settlement independent from the government and become attached to the “project” they participated on. It is important for the community to feel ownership of their “new belongings” for a successful settlement to occur.

276

For Mozambique.

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sol de junho