A Heart We Share - The Garden of Beirut

Architecture of Peace

Can we materialise peace?

A Heart We Share

Garden of Beirut

Lo, Kuang-Liang

Academic Promoter: Lilet Breddels

KU Leuven 2018/19

Abstract

This paper investigates how heritage can play a role in fostering peace and how the remains of the past can be reshaped through spatial design to attain solidarity of a society. The discussion will be looking at Beirut, the capital city of Lebanon, a city and a nation of diversity. It is a pluralistic society of various history, religions, politics and ideologies. At the same time, the people here have been struggling with the complexity and sensitivity of this diversity as well. The 15-year long Lebanese Civil War from 1975 to 1990 caused massive destruction and tore apart the nation. The reconstruction of a post-war society is even more difficult to tackle as the conflicts continue going on in other forms and the hatred or distrust somehow is still within people’s minds which becomes intangible border that keeps the society divided.

On the other hand, soon after the war in 1993, the real estate company Solidere has been in charge of the reconstruction work of the seriously devastated Beirut Central District (BCD), but the way they do confronts a lot of doubts and criticisms from the public due to its profit-oriented, exclusive redevelopment and demolition of historical buildings for more modern skyscrapers and fancy projects.

Meanwhile, since Beirut central district has always been the central core area of the city for at least 3000 years that the ancient city ruins from the Hellenistic, Roman, Byzantine, Medieval, Ottoman times, etc. had been dug out everywhere during reconstruction work. Unfortunately, many of these ruins were removed for new projects while some are designated to be kept and preserved, but still many are left untouched with their destiny unclear.

Under this context, does the past matter? What does heritage mean? What are the features of heritage that offer us in the present days? In this project, I will use heritage as a method to heal a wounded society. By touching it carefully and reusing it properly, an heritage site can hence transform into a place for intermingling and understanding differences, a place for contemplating the past and conflicts, a place that reminds the people the root they share and gradually re-establishes the sense of togetherness.

The discovered ruins of ancient Beirut city from many different times next to Mohamad al amin Mosque and Saint Georges Maronite Cathedral in Beirut Central District

Fig.1 The ancient city ruins, the mosque and the cathedral

1 Understanding Architecture of War and Peace

As our world gets more and more complex, the architecture is not only about building and catering to the fundamental needs of a building. A lot of the times, architecture is about its potential contribution to the society, whether in a positive way or negative way, in order to serve some certain purposes. Since the building will be a large solid object, it will be seen by the public and used by the people, architecture becomes an important tool of showing identity and symbols of a culture or civilisation, representing the political or financial power, claiming rights to a terrain, promoting certain ideologies, differentiating one from the others, etc.

On the other hand, once there is a conflict, these objects quickly become targets to be destroyed and justification for wars. In Croat-Bosniak War, a 16th century Ottoman bridge “Stari Most” in Bosnia and Herzegovina, was deliberately destroyed by their antagonist Croat military forces, as it is a representative image of Mostar city, a shared cultural heritage and also an important part of daily life. Undoubtedly, the destruction was “an act of ‘killing memory’, in which the intention behind is not only to attack the physical object, but also the intangible part, like the shared history, collective memory and national identity. The pain behind is for certain much more hurtful than the physical damage. And it is also why the bridge was quickly rebuilt after the war, as it is regarded as a symbol to unite the nation again.

“The physical environment influences social relations.” (Junne, G., 2010.) As architecture becomes a tool for social manipulation, it is crucial how we use it. The way we design the space affects how people behave and react. “Architects are in a position to reunite divided cities. By removing physical barriers, they can also remove barriers in the minds of the inhabitants. To achieve this goal, architects must stop regarding peace as only a favourable condition for architecture, and rather see peace as a condition that can be designed.”

(Junne, G., 2010.)

The bridge was intentionally destroyed by Croat military forces in the war. It is now rebuilt to the original appearance.

Fig.2 The bridge Stari Most in Bosnia and Herzegovina

Tripoli

Mediterranean Sea

Beirut

Baabda

2 Lebanon: Beirut and its Conflicts

Rich History and A Diverse Social Context

Lebanon has a long and rich history for at least 5000 years and its capital city Beirut, as well as the cultural, political and economic centre, is one of the oldest cities in the world and had its first inhabitants settled since 3000 BC.

Saïda

Nabatiye

Israel

Zahlé

LeBanon

Mediterranean Sea Syria

Ancient Times (3000 BC ~400 BC)

Phoenician, Egyptian, Assyrian, Babylonian, Persian rule...

Hellenistic and Roman Rule (4th BC ~7th AD)

Hellenistic Greece, Roman, Byzantine

Medieval Times (7th ~16th)

Muslim Arabs, Several Muslim Caliphates, Crusaders, Mamluk Sultanate

Ottoman Rule (16th ~1917 WW1)

Ottoman Turks

Mandated Times (1917 WW1 ~1943 WW2)

British, French

Republic of Lebanon (1943 ~Now)

“Paris of the Middle East”, Civil War, Lebanon/Israel War, ...

Fig.3 Map of Lebanon and Beirut

Ancient Times (3000 BC ~400 BC)

Phoenician, Egyptian, Assyrian, Babylonian, Persian rule...

Around 3000 BC

Phoenician people are the first known settlers in Lebanon. Their religion is characterized by the worship of a range of gods, such as Melqart, Astarte, Echmoun and Baal.

Around 1500 BC

Lebanon falls under Egyptian rule for about 200 years, and later the Assyrian, the Babylonian and the Persian rule.

Hellenistic and Roman Rule (4th BC ~7th AD)

Hellenistic Bērytós, Roman (1st BC~) /Byzantine Berytus (4th AD~)

333 BC

The Persian Empire is conquered by Alexander the Great, king of Macedonia and Lebanon falls under Greek rule.

64 BC

Lebanon, together with Syria and Palestine, is added to the Roman Empire. Beirut becomes the most important city in the region and the military and commercial metropolis of the Romans in the East. After the first century, Christianity is spread in Lebanon and becomes the official religion in 381.

395

The Roman Empire is divided into two, after which Lebanon becomes part of the Byzantine Empire with Constantinople (now Istanbul) as its capital. Orthodox Christianity becomes deeply rooted. In the 5th century, after a period of religious strife, a group of Christians separate from Orthodox Christianity and call themselves Maronites.

551

A big earthquake triggering a devastating tsunami hits Lebanon - from Tyre to Tripoli - and completely ruins Roman Beirut.

Fig.4 The Phoenician figures

Medieval Times (7th ~16th)

Muslim Arabs, Several Muslim Caliphates, Crusaders, ...

636

Lebanon falls into the hands of the Arabs. Islam becomes Lebanon’s law and official religion and soon Arabic becomes the country’s official language.

From 636 until 1098, Lebanon falls under four different Arab dynasties, respectively ruled from Damascus (the Umayyads, 661-750), Baghdad (the Abbasids, 750 - 969), Cairo (the Fatimids, 969 - 1055) and Isfahan (the Seljuks, 1055 - 1098).

During this period Christianity is maintained, yet Christians are increasingly suppressed by the Arabs. Around 1000, a new Islamic religion is born called Druze.

1098

Lebanon is occupied by Crusaders, named Franks by the Arabs. In 1099, the country gets divided in two: the Kingdom of Tripoli (the north) and Kingdom of Jerusalem (the south, including Beirut, Saida and Tyre).

1283

The Maronites, supporters of the Crusaders, come under attack from the Mamluks, a Sunni Sultan tribe of former slaves ruled from Cairo, and soon the whole of Lebanon - at this time predominantly Shi’ite and Christian - falls under Mamluk control. The Mamluks start to suppress the Shi’ites. To escape from suppression, many Christians and Shi’ites convert to Sunni Islam.

1918

Germany is defeated in World War I, the Arabs revolt and the interfered by British forces, the Ottoman Empire is finally dismantled.

Mandated Times (1918 WW1 ~1943 WW2)

British and French

1920

Following the signature of the Sykes-Picot Agreement between France and England, Lebanon and Syria resort under French Mandate. At this time, the Christians outnumber the Muslims in the country.

1922

The Lebanese Constitution is drawn up under French supervision and includes the French Mandate over Lebanon.

1943

The first government of independent Lebanon is formed.

Independent Republic of Lebanon (1946~Now)

Lebanese

1946

Ottoman Rule (16th ~1918 WW1)

Ottoman Turks

1516

The Sunni Islamic Ottoman Turks take power in Lebanon and rule for over 340 years. During this time, Muslims, Maronite Catholics and the Druze all have their powers and influences in the politics of Lebanon.

The last French troops leave Lebanon. Lebanon finally gains its true independence and joins the United Nations and the Arab League of States. At the time, Beirut was called ‘The Paris of the Middle East.

*The history narration above is summarised based on the website source: http://www.living-lebanon.com/lebanon-until-its-independence.html

Lebanese Civil War (1975-1990)

In 1975, the civil war broke out nationwide. Beirut was one of the main battlefields, especially in the central district. It started with several sectarian groups and gradually became the armed conflicts between the Muslims and Christians. The city was then, divided into the Muslim factions in the west and Christian factions in the east. People called the demarcation line that separated the two factions ‘the green line’ because this front line area was a linear no man’s zone during 15 years of war where it gradually covered by the greenery.

Fifteen years of torture in the war, it not only devastated the cityscape, social activities and people’s lives, but also seriously harmed the intangible aspects, like the national faith and mutual trust, it was a hard time for the people and left a new scar in the collective memory for the whole nation.

Map of Beirut City

Beirut Central District

Muslim factions West

Christian factions East

Fig.7 Map of Beirut city and the demarcation line during the civil war

The demarcation line that separate the Muslims and Christian factions during the civil war.

Bullet holes left on the buildings still to be seen today.

Fig.8 The Green Line

Fig.9 Marks of the war

The Yellow house, which is standing right on the green line. It survived the war, but was severely damaged by the bullets. The house is kept as it was like after the war and now turned into a museum for memorising the war.

From this brief chronology, we know that the nation has been through many influences by different cultures, religion groups, Muslims and Christians, the east and the west, etc. They enrich the society, but they are also the cause of frictions and conflicts. The city Beirut, the cultural, political and economic centre of Lebanon, where everything clashes altogether is certainly a place worth starting with and a perfect case of studying the topic of conflicts and peace.

Today, there are 54% of Muslims, 41% Christians and 5% Druze in Lebanon. There are also several different sects of both Islamic group and Christian group that they all have different religious and political stands behind. In general, we can say none of them are really dominant and they are quite competitive.

It’s interesting to note that there is no national history written in Lebanon after World War II, since they couldn’t come into an agreement of how the modern history and the Civil War should be told.

Sects Breakdown of Lebanon’s Religions Religions in Lebanon

Fig.11 The religions in Lebanon

Fig.10 The Yellow House, also Beit Beirut: Museum and Urban Cultural Center

Public building

Open space

Pedestrian Street

Archaeological site

New development - low density

New development - medium density

New development - high density

Restored building

3 Reconstruction and Solidere

Redevelopment of BCD, Problems and Criticisms

After the civil war, it was urgent for the government to rebuild the city. In 1994, the real estate company Solidere was founded by the government and it was appointed to take in charge of planning and redeveloping the Beirut central district. Due to the special partnership between the government and Solidere, the company is authorised in many special occasions on decision making and measures they take.

Meanwhile, they are also heavily questioned and criticised by the public, the city inhabitants, academic realm, local organisations and heritage associations. They are being accused that the redevelopment is rather profit-oriented and excludes most of the tenants, owners, and refugees, who once lived here. In addition, the decision making very often took place behind closed doors. The large-scale demolition to the old buildings and replace them with modern skyscrapers makes Beirut Central District “an island of modernity”, disconnecting it from the city’s old fabric along with its memory.

As a result, the redevelopment triggered a highly controversial public debate and mobilised several “Stop Solidere!” demonstrations and it is still going on until now.

Fig.12 Master Plan of Beirut central district by Solidere

Modern, fancy buildings in BCD, and the “Bierut Terrace” project by Architects Herzog & de Meuron

A pre-war building in the central district refused to be annexed by the share and to be torn down, the owner hangs the sign on his building to protest what is happening to the central district.

Fig.13 Building boom in Beirut central district

Fig.14 “Stop Solidere” sign hung in BCD

4 Archaeological Discoveries in Beirut Central District

New Discovered Layers of the Past

During the reconstruction of the city, archaeological ruins have been discovered everywhere, especially in the central district. It is actually not too surprising, since the area has always been the heart of the city at different times since 5000 years ago. The city has been shaped and reshaped time by time and disturbed over and over again that the past which they shared together has been lost in oblivion.

The map here shows where the archaeological sites had been found and excavated for further research. However, due to so many ongoing projects in the central district, these archaeological findings somehow stopped some of the projects, some are integrated into the new project as a compromise, some have been secretly removed as they are regarded as obstacles to the business value, and many others are still in danger and still others to be discovered.

Beirut Central District

Archaeological Sites: 1993-1999

Numbering of Site: BEY oxx

S:1/6000

Fig.15 Archaeological site in the BCD

Fig.16 Beirut Central District Archaeological Sites: 1993-1999

Source: http://www.beirutreport.com/tag/excavation

Source: http://www.beirutreport.com/tag/excavation

Fig.17 Archaeological Site in Saifi area (now removed)

Fig.18 Archaeological Site in Saifi area (now removed)

5 Case Studies

The case studies below are some examples from around the world of how the heritage is treated. In these cases, I try to look into what I think would be good and what I will probably avoid doing so in my case in Beirut.

These are two cases from the metro stations in Taiwan and Bulgaria. There are already so many examples like this. In these examples, the heritage are kept fenced or locked in display boxes in the public space.

The intention is not bad, but this is something that I will definitely not do in my project. I think the heritage should be protected and preserved, but not like a worship shrine of the past.

Fig.20 Metro Station Bei-Men, Taipei, Taiwan

Fig.21 Metro Station Serdika II, Sofia, Bulgaria

The remains of a bath infrastructure of Roman Beirut now surrounded by government buildings were found and conserved.

Heritage Management

Fig.19 The remains of a Roman bath in BCD

Picture Source: http://archaeologyinbulgaria. com/2016/09/13/serdika-ii-metro-station-is-gateway-to-sofias-roman-past-archaeology-travel-review-says/

This small project “Bunker 599” is in Culemborg, the Netherlands, by Raaaf Architects.

The defence bunker was intentionally cut through by a new path reaching the riverside and protrude over the river, which allows visitors to have intimate interaction to the inside bunker and the path also creates a sequent atmosphere of the past scenario which I find it very nice. The intervention gives the heritage a new life and new experience with the heritage. The heritage is not a exhibition object only, it is a place accessible into the past.

https://www.raaaf.nl/nl/projects/7_bunker_599

The project Chedworth Roman Villa archaeological site is in England. The shelter of the ancient Roman discoveries was intentionally built like the surrounding farm villas, trying to integrate into the present landscape of the village.

The site also offers a lot of educational activities and experiential interactions with the relics in some designated areas. Visiters can learn to make pottery, see how the site is excavated, etc.

All these make the site livelier and visitors are able to grasp the sense of the past which is something I think it’s important.

https://www.inexhibit.com/case-studies/roman-villa-archaeological-site-chedworth/

Fig.22 Bunker 599 Project by Raaaf Architect

Fig.23 Chedworth Roman Villa Archaeological Site

2. A place accessible into the past, allowing certain levels of interaction

3. Educational and Experiential

Picture Source: Feilden Clegg Bradley Studios

Picture Source: Raaaf Architects

This is Kolumba Museum in Cologne, Germany, by Peter Zumthor. The museum is built right on top of the ruins of a cathedral destroyed in WW2. In the museum, a small shrine built after the war and the lately discovered Roman relics were all wrapped and integrated in the building, where you can see layers of different past all at once.

When you watch these ruins within them, they really have the power to lead you indulge in that time and fall into the imagination of that past.

This is Garden of Babur, in Kabul, Afghanistan. It is a 16th century garden of the Emperor Babur and also his tomb. The garden was left to ruins during the war. But now it is restored and carefully maintained.

The aim was to restore the characters of the original garden, including the whole layout, the water flow on the axis, rebuild the tomb of the Emperor Babur. Local species are also chosen for replanting.

Now, the site turns into a historical park, a leisure place not for the emperor but for the public, and this shared past becomes a symbol shared by the nation. In this case heritage restoration is used to attain the revival of the cultural identity.

Fig.24 Kolumba Museum

Fig.25 Kolumba Museum

4. Showing Layers of Different Pasts

5. Revival of Cultural Identity through Heritage Restoration

Picture Source: Author himself

Picture Source: https://archnet.org/sites/5327/publications/4934

After seeing all these situations in Beirut. What does ‘past’ mean to a divided nation? What does heritage mean to the people in the present days? What are the potentials of these ruins to bring sustainable peace to the society?

There is always heritage of the tangibles and the intangibles. The tangible part is the physical remains, like the cities, architectures, objects, etc., while the intangible heritage is referring to memories, values, identity, ideologies, etc. They were basically passed on from the past and these physical remains are actually solid evidence for the people in the present days to narrate stories, and continue to pass on to the future.

In the previous sections, we have already known that architectures, especially heritage buildings were commonly used or misused as justification for war and become symbolic targets to attack during the war, meanwhile heritage can also be used to establish the “sense of togetherness” and unite the divided society.

In Beirut, “For more than two decades archaeological heritage management has been trying to add exposed ancient layers of Beirut to the memory of the city.” (Curvers, H. H. & Stuart, B., 2016.) Therefore, the point for me here is how do we use heritage and what are the new interpretations to the past that I want to add on to the present and what can heritage lay a role in fostering peace.

So, I believe the stories of the past is the key to unite the society and these new discoveries of the past offer great opportunities in telling ‘OUR STORY’. The chaotic zone of the war and all those modern conflicts should be avoided, instead we should use these ruins to remind people the root they share and what bring them as Lebanese today. These ruins should be something that everyone can agree with and embrace it together.

The numbering of the archaeological site is “Bey004”, which has been revealed in 1994.

It is located in the very centre of the city, next to the Green Line and very close to the Nijmeh Square, an historical area which urban layout was applied in the late Ottoman times.

The area was severely devastated in the Civil War. Now, the building have been renovated after the war for mixed-use. But the development seems not working so well at this moment.

More archaeological sites are around this area, although many of them have already been removed. Bey004 was fortunately designated to be preserved but 20 year after that nothing has happened now.

Archaeological Sites in BCD (1993-1999)

S:1/6000

Nijmeh Square Green Line

The reason I chose it is because it’s a context of new and old. It is a historical area that was renovated by the Solidere Company, where the red are the retained buildings, the blue are the new built or new rebuilt buildings on the original sites, the light grey are the construction sites or preserved for new projects. The yellow areas are the archaeological site that remained.

It is also a context of social diversity where there are new commercial buildings all around, although many of them are empty now making it a dead zone with few commercial activities. Many important governmental buildings are also located in this area, like the parliament, the Government Palace, Municipality Office, Council for Development and Reconstruction, etc. The most special thing is that the site Bey004 is surrounded by different worships places, the Sunni Mosque Mohammad Al-Amin, the Maronite Catholic Cathedral, the Orthodox Greek Cathedral and the Shrine Lady of Light are right next to the it. Two other mosques and one cathedral are also very close to the site, which is a good chance for meeting up differences.

Archaeology Findings

In the archaeological site “Bey004”, different layers of the past have been revealed and the earliest among them dates back to at least the 3rd BC in the Hellenistic times. In order to understand the context and the findings, I group them into three major period levels and several important element will be highlighted.

1. Hellenistic

2. Roman

2a.Roman 1st BC - 3rd AD

2b.Byzantine 3rd - 7th (Devastating Earthquake in 551)

3. Medieval

3rd BC - 1st BC 1st BC - 7th AD 7th - 16th

3a.Early 7th - 3rd

3b.Mid

3c.Late

(Umayyad - Fatimid Caliphate) (Crusaders - Mamluk Sultanate) (Ottoman) 11th - 16th 16th - 20th

The most important thing to know about this site would be the monumental Cardo Street in the Roman times. By the discovery of this main street, the area was quickly identified to be the very heart of Beirut since 2000 year ago, and later been built and rebuilt over and over again during different civilisations and conquerors who came to Beirut.

As the excavations show, many constructions in the later periods built right on top the previous occupation, which we see different layers of the past at the same site. Therefore, in general, the Hellenistic layer lays at the very bottom of all and was the most incomplete and damaged one since it was the earliest settlement. The Cardo street was for sure built in the Roman times and continued to be used in the Byzantine and the early Medieval times. However, the street also changed a lot by time until it was completely out of use and covered in the late Ottoman period in the late 20th century and turned into a new layout as a market area before the civil war and then revealed again in 1993 after the war during the reconstruction work.

Fig.28 General Plan of Bey004

“Cardo” was the name of a north-south oriented street in ancient Roman cities. Although the one we see in this site is slightly northeast-southwest tilted, it is still believed to be the monumental Cardo street which was built in the early Roman period. The street was colonnaded and bounded by two rows of stylobates for carrying granite columns on the two sides at an intervals of about 2.5m. The stylobates stand on deep foundations made of rubble blocks laying in trenches, which is also a typical Roman way of building. (see fig.)

“Decumanus” was the name of a east-west oriented street in ancient Roman cities. A 6m wide, east-west oriented street was revealed, defined by kerb stones and roughly defined by the settlement built along it. It is assumed to be the secondary Decumanus street, that is paralleled to the main one in the north and leads to the main Cardo street in the west. It was built more or less on top of the Hellenistic alignment, which the traces are also found under it.

During the Roman times, it was very common to have covered walkways alongside the main colonnaded streets in Levantine cities because the covered area provided shade from heat and space for stalls, where social and commercial activities took place. The remaining blocks of the “back wall” have been traced at a distance of 5.5m away from both sides of the stylobates and the area in between were the shaded walkways.

Below the Roman layer, the Hellenistic settlements were also traced in the southeast and were cut by the eastern stylobate and back wall, which also indicates that the Roman city layout could be quite different from the Hellenistic one.

It is interesting to note that the width of the street isn’t consistent all along. The deviation of the eastern stylobate makes the width of Cardo from 12.6m in the south and 14m in the north. The reason is unknown, but the earlier eastern stylobate was found later after cleaning up part of the Medieval Mamluke building occupied on top of the Cardo and the width then is consistent perfectly to 12.6m in the south.

The Cardo (Roman North-South Street)

The Secondary Decumanus (Roman East-West Street)

The shaded walkways and the back walls

The deviation of the eastern stylobate

Fig.29 General Plan of Bey004: Cardo and Decumanus

stylobate rubble block foundation

the Cardo

12m

IIIA IIIB

the shaded walkway

5.5m

remaining blocks of the back wall

Source: Fig. 20, 21, Bulletin d’Archéologie et d’Architecture Libanaise (BAAL) Volume 3 (1998-1999)

The columns are not standing on the plinths and stylobates anymore and are scattered everywhere in the site.

remaining blocks of the back wall

eastern stylobate

the shaded walkway

5.5m

VA

14m the Cardo

the fallen granite column

western stylobate & plinth

VS

5 columns were re-erected at the southern limit after the civil war to indicate the Cardo street.

thick deep rubble block foundation

Source: Fig. 20, 21, Bulletin d’Archéologie et d’Architecture Libanaise (BAAL) Volume 3 (1998-1999)

S:1/100 S:1/100

Hellenistic Wall cut by the Roman Stylobate

Fig.31 Western stylobate from Sq. VI S

Fig.32 Eastern stylobate and back wall (IVS~IIIS)

Fig.33 Southern limit and the re-erected columns

Fig.34 Section of the Cardo from IIIS-IIIB

Fig.35 Section of the Cardo from VB-VS

Drawn based on Source: Plan III+IV+V, Bulletin d’Archéologie et d’Architecture Libanaise (BAAL) Volume 3 (1998-1999)

The water canals and the cistern

A network of water canals that receives and distributes water was found in the middle of the Cardo street and the secondary Decumanus. They are covered by capstones, underlying the streets and also smaller passages between the architecture units in the eastern area. However, there have been severe disruptions and alterations in different times to the water canals that many of the connections cannot be traced anymore.

It is also interesting to note that there is a cistern installation in Square VIB-VIC, that it consist of 3 levels of graduated water reservoir that filters and collects rain water for later use or distribute to the water network into the city.

Source:

Since the topography of the southern area is higher than in the north, the water canal was made rock cut in to the ground. The bedrock foundation is also standing at a higher level and thinner than in the north in order to level the Cardo street.

Fig.36 The water cistern installation (Sq. VIB-VIC)

Fig.29, p.117, BAAL Vol.3 (1998-1999)

Fig.37 The rock cut water canal in the southern limit (Sq. XIVA-XVIS) Source: Fig.23, p.110, BAAL Vol.3 (1998-1999)

Fig.38 General Plan of Bey004: The water channels network

Fig.39 Ruins of the cistern installation

Drawn based on Source: Plan III+IV+V, Bulletin d’Archéologie et d’Architecture Libanaise (BAAL) Volume 3 (1998-1999)

Using the past ruins as materials or foundations can be seen on the rooms along the secondary Decumanus street. The rooms on the northern side are mainly oriented to the cardinal points, while the Hellenistic rooms that found under the Roman (and Byzantine) layer have their longer side oriented to the east-west street. The boundary walls of the rooms also changed from Hellenistic, Roman, Byzantine to Medieval times (This can be clearly seen in Room 110).

The area in the south of the secondary Decumanus seemed to be an industrial area, where several pottery kilns were found on site with huge amount of pottery sherds and kiln tools around. This somehow proves that the pottery was locally produced. Six furnaces were found in the rooms aligned with the Decumanus axis. They are now mostly eroded and can’t be known what exactly their functions were, but it could be related to kiln industry.

The rooms along the secondary Decumanus Street

Industrial furnaces and pottery kilns

Fig.40 Different foundations at different times in Room 110

Fig.41 Decumanus street (middle) and the industrial area (left)

Source: Fig.34&37, p.121&124, BAAL Vol.3 (1998-1999)

Fig.42 General Plan of Bey004: The water channels network

Drawn based on Source: Plan III+IV+V, Bulletin d’Archéologie et d’Architecture Libanaise (BAAL) Volume 1998-1999)

Re-use of the Roman ruins

It is strange and abnormal to find that the fallen Roman columns are scattered and positioned either paralleled or perpendicular to the stylobates of the Cardo. Many of them fit perfectly at the frontage of the Medieval houses along the Cardo. Therefore, it is reasonable to presume that these broken columns are cut and reused in the Medieval period buildings. More evidence were found later, that the fragments of columns, friezes, plinths, etc. were reused in Medieval fortification walls, cornerstone foundations. There is even a column drilled and made into a decorative cover for the well.

On the eastern side of the site, a 23m by 12m Medieval Hall (No.70) from the Omayyyad Dynasty times, was uncovered, along with 7 pedestals in two rows in the hall. These pedestals are asymmetrical that they could not have carried arches. The reddish mortar that appears at the top of the pedestals makes it more probable that they had supported a second floor on top.

The fortification walls attached to the hall and extend north-eastwards and south-westward, were also built around the same time and stand until the beginning of the 20th until the new layout applied in the late Ottoman period. The size of the hall suggests that it was public use, but the function can not be know anymore.

The builder in the Medieval times relied on the thickness of the wall raised from a flat terrain to support a building, and not like the Romans of having a deep foundation. Therefore, the mosaic or plastered floors in the Roman and Byzantine period offered a perfect flat surface for them to build on.

The Medieval hall 70 and the fortification walls

Cardo street occupied by Medieval Houses

Ruins of Medieval arched foundations

Medieval mosaic floor

Fig.44 Fallen columns parallel and perpendicular to the Cardo

Fig.45 General Plan of Bey004: The water channels network

Fig.46 Ruins of the Medieval Foundation

Fig.47 Medieval fortification walls

An arched entrance on the eastern wall was found constructed above the secondary Decumanus street and the whole building and the walls lay on Byzantine plastered floors.

Medieval fortification wall

Byzantine Mosaic

Byzantine plastered floor

Secondary Decumanus

Byzantine plastered floor

Secondary Decumanus arched entrance

Medieval fortification wall

S:1/100

S:1/100

Fig.49 Hall 70 & pedestals (looking to the east)

Fig.50 Hall 70 & arched entrance (looking to the west)

Source: Fig. 9a, Bey004 “Zone des Eglises”, BAAL Vol.1 (1996)

Source: Fig. 9a, Bey004 “Zone des Eglises”, BAAL Vol.1 (1996)

Fig.51 Section of the Medieval Hall No.70

Fig.52 Section of the Medieval Hall No.70: The arched entrance

9 Concept and Strategies

Intentions

The concept of the project is to show the remains of the past and let the layers of the past be seen. Second, it should be a public space for meeting up differences. Third, my interventions will focus on making more connections to the site and let the ruins tell their stories.

Therefore, this is a project bridging the past, the present and the future, in which I will embrace these ancient ruins, try to introduce them to the current context and build the foundations for the future in order to foster peace in this divided society. It is a heart we share.

Site Observations

Meanwhile, not only the ruins, I also want to improve the social and commercial atmosphere by this garden. The surrounding mixed-use commercial building are new renovated historical buildings from the Ottoman times, but they are empty and no residents living. Here we can see how the Solidere exclude the locals when developing this historical area. From this business perspective, through bringing people to the site, this could also benefit the surroundings. In addition, the site now is a huge deep hole of ruins that no one can enter, we can only watch them from high and far away around. This should also be changed.

Site Plan

Cathedral St. Elias (Greek Catholic)

Commercial

Mixed Use Commercial Tower (empty)

Cathedral St. George (Greek Orthodox)

Shrine

Our Lady of Light (Catholic) Martyr Statue

Historical Building

Renovated for Mixed Use (empty)

[Site

Bey004]

Cathedral St. George (Maronite Catholic)

Mosque Mohammad Al-Amin (Sunni Islam)

First, it is important that I bring back the past. The Streets, rooms, water channels, kilns, etc., those I mentioned above will sure be my elements and materials to highlight in my design.

Following the statement after the case study of Bunker 599, I wish that people can really walk into the ruins, walk into the past. So, I am going to rebuild the space by giving the ruins some canopies that visualise the rooms in an abstractive way. The openings on the canopies will let in the skylight and spotlight on the ruins inside.

I will expand the original pedestrian area and align it to the Cardo. The ruins can also sprawl into the shops area from underground.

The aligned extruded space will be the additional area for shops and pedestrians, and with columns that the Street used to be like.

Street Level Ruins Level

Roman Rooms

Medieval Hall Kilns Area

Decumanus

The shapes of the canopies also function as implying their layout features in the past. For example, in the north of Decumanus, there are voids in the canopies shape since these are the courtyard area within the Roman rooms. In the kilns area, all the kiln pit are aligned to the Decumanus which the canopy follows as well. There will be higher pole next to the kilns pit for representing the chimneys or vents of the kilns. The same logic is also applied to the Medieval hall, etc.

Strategies 1. Bring Back the Past

2. The New Cardo Street

3. Walking into the Ruins

There used to be a water network here. So, I am going to insert a new waterscape that follows the Cardo and the Decumanus and the Roman cistern installation will become what I call the “Spring of Beirut”.

After all these, I am proposing a circular walkway, a direct passage that connects the surrounding buildings so that there will be more links from around, making this big deep hole more accessible and at the same time benefit the surroundings.

Again, the whole area will be a public space and a concept of a garden with greenery, for leisure activities, ruins admiring, story telling, etc. like the example Garden of Babur, in Kabul, Afghanistan. There will be a forum for performances, speeches, for concerts, etc. There will be lawns and trees that provide shades so people can have picnic, relaxing chats. All kinds of public activities are welcomed in this Garden of Beirut.

At last, I will have a place for information, knowledge, discussions, exhibitions, archiving, recording, promoting, etc. These are also tangible forms of about this site, about memories, about the past, and about the root they share!

4. The Spring of Beirut

5. The Garden of Beirut

6. A circular walkway

7. Library of Antiquity

Initial Sketches

Going from the present to the past, street level to the ruins hole.

An elevated forum standing above the ruins?

Some random tables and chairs to give an atmosphere to the ruins

A tranquil pond at the entrance, a ceremonial entering

Canopies of the ruins

Activities with the background of ruins

10 Design Project

Parliament

Nijmeh Square Martyrs Statue

Mosque Mohammad Al-Amin

Cathedral St. George Maronite Catholic

Cathedral St. George Greek Orthodox

Parking

Parking

Mosque Al-Omari Grand

Mosque Mansour Assaf

Catholic Cathedral St. Elias Greek

Government Palace Grand Serail

The Garden of Beirut

A3 600=A1 300

A Story about the Garden of Beirut

Sunday afternoon,

The Library of Antiquity is in the middle level on the way down to the garden where you can find the history and the archaeology books of Lebanon. Lectures and conferences are often held here with super great views of the ruins in the background.

I continued walking and entered the ruins of a Medieval Hall. The remaining 6 pedestals were spotlighted by the skylight from the openings above.

I visited the Garden of Beirut, took a long, enclosed stairway down through a tranquil pond at the entrance.

Walking out of the stairway, the bright open garden suddenly came into sight. A band from Tripoli was performing at the Forum of Beirut, but I didn’t stay long.

I followed the water flow in the middle of the walkway that flows all the way from the pond at the entrance. Now, found myself on the Decumanus Street. There were info panels in the ruins telling the stories of that time.

In the garden, saw families picnicking on the lawn and kids running around. I guess they just finished their Sunday worshipping from the church.

On the other side of Decumanus is the Kilns Area. I noticed that every kiln pit has a higher pole next to it representing the chimneys. These are the steam tubes that cool down the temperature and also the light tubes which was really good at night.

At the time when I heard the band was about to end, some people were already leaving. Some Muslims entered the mosque directly from the Beirut Ring. They washed themselves first and went upstairs for praying.

Then, I walked up to the street level again at the Cardo entrance where there are 5 columns re-erected to identify the Cardo Street. I followed the steps down in order to have a whole view of the garden.

At the end of the Decumanus, I turned left to the Cardo Street where you can find interesting shops and cafés on the right side behind the columns. I had a cup of coffee there with the ruins around me, and also checked some little stuff in the shops.

There, I saw a girl sitting by the Spring of Beirut sketching, and now just can’t stop thinking about her....

Some Christians left from the new connection stairs in the cellar level of the Maronite Cathedral next to the Cardo street.

A Heart We Share - The Garden of Beirut

Decumanus Street