Center of Hope by mo.kolabhai

CENTER OF HOPE. Providing a platform for community development in Thembelihle, Johannesburg: The Mosque as a Nerve Center.

MASTER OF ARCHITECTURE THESIS

Muhammed Kolabhai 2020 University of the Witwatersrand, School of Architecture and Planning Supervised by: Dr. Gerald Chungu

CENTER OF HOPE. Providing a platform for community development in Thembelihle, Johannesburg: The Mosque as a Nerve Center.

School of Architecture & Planning University of the Witwatersrand Johannesburg, South Africa

SUPERVISED BY: DR. GERALD CHUNGU

A research report proposal submitted to the Faculty of Engineering and the Built Environment,University of the Witwatersrand, in partial fulfillment of the requirements for the degree of Masters of Architecture (Professional).

BY:

MUHAMMED KOLABHAI 709001 FEBRUARY 2020

ACKNOWLEDGEMENTS I would like to personally apologize to all readers for any faults that I may have made, throughout this research book with regards to the depiction of Islam and its teachings. This journey has taught me dimensions of my faith that I was not previously aware of, and I hope that I have shared this new knowledge justly and correctly. It is only through the will and mercy of the Almighty that this thesis was possible. I pray that all who reads this document get granted the true understanding of Islam and its beauty. I believe that I am indebted to my parents who provided me with unconditional affection, support and guidance. To my wife, Shaazia, and son, â&#x20AC;&#x2DC;Uthmaan, for being my primary source of strength and contentment. To my brothers, Bhayiza Miya and Muhammad Shabier Tayob, whom without them this research book would not have been possible. May the Almighty grant you both a prosperus life filled with strength, good health, piety and contentment. Furthermore, I would like to express my heartfelt gratitude to all the volunteers and residents of Thembelihle for welcoming and assisting me with open arms throughout the year. Lastly, I would like to thank my family, friends, in-laws, teachers and mentors who have endlessly believed in me throughout my academic career. I owe all my success to those who have taken the time to mould the person I am today.

DECLARATION I, MUHAMMED KOLABHAI student number 709001 am a student registered for the course Master of Architecture (Professional) in the year 2019. I hereby declare the following: I am aware that plagiarism [the use of someone else’s work without permission and/or without acknowledging the original sources] is wrong. I confirm that the work submitted for assessment for the above course is my own unaided work except where I have stated explicitly otherwise. I have followed the required conventions in referencing thoughts, ideas, and visual materials of others. For this purpose, I have referred to the Graduate School of Engineering and the Built Environment style guide. I understand that the University of the Witwatersrand may take disciplinary action against me if there is a belief that this is not my unaided work or that I have failed to acknowledge the source of the ideas or words in my own work. This document is submitted in partial fulfilment for the degree: Master of Architecture (Professional) at the University of the Witwatersrand, Johannesburg, South Africa, 2020.

………………………………………………………………… (Signature of Candidate)

February 2020

Africa

SOUTH Africa

JHB

LENASIA

THEMBELIHLE

(Author, 2019)

abstract The location of this research is based in Thembelihle, Lenasia, an informal settlement in the southern region of Johannesburg. The core of this research seeks to unpack the developmental requirements of this marginalized community. Parallel to this, the architectural proposal aims to address a part of the developmental requirements by stimulating community development through the design and implementation of a Mosque precinct. The Muslim community in Thembelihle is seemingly growing in size. Even though the Muslim population remains as a minority, the practice of Islam, coupled with the various functions of the Mosque, has the potential to contribute towards providing an integrated and community orientated space that fosters positive development platforms. The Mosque is a center of gravity in the wide-ranging affairs of Muslim communities. Where ever there are Muslims there is a need for a Mosque, regardless of the amount of Muslims and their influence in relevant communities. Previous development initiatives in Thembelihle have failed to holistically encapsulate the needs of both the Muslim and nonMuslim community in Thembelihle. Consequently, this research will investigate how the community of Thembelihle could be harnessed towards becoming an integrated, sustainable human settlement by applying the Mosque precinct as a key catalyst and impetus for future community development initiatives. The underlying rationale and philosophical stance of the Mosque precinct is rooted in the desire to foster spirituality, inclusivity, economic development and serve as a means of achieving liveability, sustainability, connectivity and resilience.

lenasia ext 9

Aerial image of Thembelihle. Map retrieved from City Council of Johannesburg [Accessed 19 March, 2019]

thembelihle

lenasia ext 10 9

In the instance of finiding an Arabic/ Islamic word whilst reading this thesis, please hover your curso

glossary of Islamic/Arabic terms used (PBUH):

“Peace be upon him”. ‘PBUH’ is universally used as a sign of respect and honour towards the final Prophet of Allah. Muslims utter these words after mentioning his name to send salutations upon his grave and to seek reward (good deeds) from God by doing so. ‘EID: A Islamic holiday. There are two ‘Eid days in which Muslims celebrate. The first is to celebrate the close of the month of fasting (ramadhaan), and the second is to celebrate the end of the annual pilgrammage. AAKHIRAH: An Islamic term referring to the afterlife. It is repeatedly referenced in Chapters of the Qur’an concerning Judgment day / hereafter / the Life after death. CALIPH: A caliph is a spiritual leader of Islam who claims succession from Prophet Muhammad (PBUH). The word stems from the Arabic ‘khalifa’ meaning “successor.” DA’WAH: Means to invite, call or summon someone. This term is often used to describe when Muslims share their faith with others, in order to teach other Muslims and non-Muslims more about Islam. Ghusul Khana: Ghusul refers to the full-body ritual purification using water. Khana means ‘quarter’ or ‘hall’. A ghusul khana is therefore a hall used to perform the ritual purification of the body using water. The Ghusul Khana, however, is a term used for the place of cleansing the deceased as part of a ritual process before burial. Haadith: A collection of traditions containing sayings of the prophet Muhammad (PBUH) which contains a prescription of his daily practice (the Sunnah). This constitutes a major source of guidance for Muslims, second only to the Qur’an. HANAFI: One of the four religious Islamic schools of jurisprudence. HARAAM: A forbidden act in Islam. Punishable by God (Allah) I’TIKAF: An Islamic practice consisting of a period of staying and sleeping in a Mosque for a certain number of days, devoting oneself to prayer during these days/nights and staying away from worldly affairs. IHSAAN: Meaning to strive for perfection or excellence. It also means “to do beautiful things” and falls part of the three dimensions of the Islamic religion: Islam, Imaan and Ihsaan. In contrast to the emphases of Islam (what one should do) and Imaan (why one should do), the concept of Ihsaan is primarily associated with intention. One who “does what is beautiful” is called a Muhsin. IMAAN: Faith : the belief in one God(Allah) and ascribing no partners to him. Imaam: A person who leads the prayers in the Mosque. He also delivers the sermon on the day of Jum’uah. Islam: The religion of the Muslims, a monotheistic faith regarded as revealed through Muhammad (PBUH), the final Prophet of Allah (God). The term “Islam” is a verbal noun which literally means “submission (to God)”. JAMI’ / GAMA: Means to Gather. JANNAH: Heaven / Paradise (in the after-life) JUM’UAH: The day of Friday. It is also referred to as the best day of the week by God (Allah). Thus, special prayers (Salaah) are conducted during on this sacred day. KABAAH: The Kabah, whom Muslims believe was built by Prophet Abraham and his son Ismail as a monotheistic house of worship, is considered Islam’s most sacred site. Worshippers around the world face the Kabah during their five daily prayers. Muslims don’t worship the Kabaah, but view it as a metaphorical house of God. Madressah: A school of Islamic teachings. MAGHRIB: The Obligatory prayer that is prayed just after sunset, is the fourth of five obligatory daily prayers (Salaah) performed by practicing Muslims. MAKRUH: A strongly disliked act by God (Allah), but not punishable by God. 10

or over the word to open up the pop-up translation box without needing to refer back to this page.

MANDUB:

A recommended or favoured act in Islam. Rewarded by God but not punishable if not completed. Mosque: Referred to as the house of God. A center for worship occupied by Muslims.. mOULANA: A Muslimg cleric/ man revered for his religious learning or piety. Often a teacher in a Madressah. MUEZZIN: A man who calls Muslims to prayer, often from the minaret of a Mosque. He leads the call (termed adhan) to prayer for the five daily prayers (salaah). MUHBAH: A religiously neutral act. MUSALEE: A person that performs the ritual prayer of Salaah. MUSALLAH: A place where prayer is performed (Salaah) / Prayer Halls Muslim: A follower of the religion of Islam. OTTOMAN EMPIRE: The Ottoman Empire was the one of the largest and longest lasting Empires in history. It was an empire inspired and sustained by Islam, and Islamic institutions, under the rule of Sultan Suleiman. The Ottoman Empire included the following areas, Turkey, Greece, Bulgaria, Egypt, Hungary, Macedonia, Romania, Jordan, Palestine, Lebanon and Syria. pROPHET mUAHMMAD: According to Islamic doctrine, he was a prophet, sent to present and confirm the monotheistic teachings of Islam. He is viewed as the final prophet of God in Islam, stated in the Qur’an. QUR’AN: The devine scripture in Islam, believed to be the word of God. This scripture was sent to the prophet Muhammad (PBUH)by the archangel Gabriel. Much of the Qur’an is about God, His attributes and man’s relationship to Him. But it also contains directives for its followers, historical accounts of certain prophets and peoples, the after-life, arguments for accepting Muhammad as a genuine Prophet and lasly, good news and warnings for the believers and disbelivers of Islam. Ramadhaan: The ninth month of the Islamic calendar observed by Muslims worldwide as a month of fasting to commemorate the first revelation of the Qur’an to Prophet Muhammad(PBUH). SALAAH: a structured prayer/ worship. Salaah is one of the Five Pillars in the faith of Islam and an obligatory religious duty for every Muslim. It is a physical, mental, and spiritual act of worship that is observed five times every day at prescribed times.When this act is performed, persons are to face the direction of the Kaabah. In this act of worship, the worshiper recites verses of Qur’an and specific prayers. SADAQAH JAARIYA: Means a continuous, flowing and ongoing charity. It is believed to be one of the most rewarding acts Muslims can do, as the benefits of giving this type of charity can be reaped in this lifetime and long after they have passed. sHARI’A: Islamic law derived from the religious precepts of Islam, particularly the Qur’an and the Haadith SUFFAH: A room in first built Mosque that was covered with palm branches from date trees that was used to house the weak and the poor during the period of Prophet Muhammad (PBUH), in Medinah. SUJOOD: An Arabic word meaning prostration to God (Allah) in the direction of the Kabaah, in Makkah, which is usually done during the daily prayers (salaah). While in sujood, a Muslim praises and glorifies Allah(God). SUNNAH: Anything that Prophet Muhammad said, did or liked. These words, actions and interests were record and termed Haadith. The Sunnah of Muhammad (PBUH) is highly recommended for all Muslims to learn and follow as Islam mentions him as the perfect role model, for man, in every aspect of life. UMMAH: An arabic word meaning “community”. It can be said to be a supra-national community with a common history. (i.e Muslim Ummah) UMMAYYAD: The Muslim dynasty that ruled the Islamic world from AD 660 (or 661) to 750 and Moorish Spain 756–1031 WAJIB: Acts that are compulsory on every individual (such as praying Salaah) or community (such as burying the deceased). These acts are punishable by God (Allah) if disregarded but highly rewarded if completed. WHUDU: Islamic procedure of washing parts of the body as a type of ritual purification, or ablution. Whudu involves washing the hands, mouth, nostrils, arms, head and feet with water and is an important part of ritual purity in Islam. 11

developing informal communities

PAGE OF CONTENTS

3.1

‘Self-help’ for developing the under-developed.

3.2

Islamic voluntarism and the Mosque institute for developing communities.

The Mosque as community development

INTRODUCTION

4.1

The purpose of a Mosque in society

1.1 Contextual background 15

4.1a. The Mosque as a center for religious activity.

1.2 Problem statement 16

4.1b. The Mosque as a center of Learning.

1.3 Rationale for research 16

4.1c. The Mosque as a center attending to public affairs.

1.4 Research question & Sub-questions 17 1.5 Research design 18

4.1d. The Mosque as a welfare and charity center.

4.1e. The Mosque as a place for light social activities.

4.1f The Mosque as a rehabilitation center.

4.1g. The Mosque as a hub for economic development.

4.2

Building traditions for constructing Mosques

4.3

Cultural components of Mosque design

4.4

Space Requirements

1.6 Scope and Limitations 19 1.7 Ethical considerations 19

02 2.1 History of Thembelihle 21

2.2 Societal challenges 23

Islam and itS spatial obligations

Thembelihle – A place of need

2.2a. Challenges faced by broader community

5.1

Understanding Islamic architecture

2.2b. Challenges faced by Muslim community

5.2

The driving force of Islamic architecture.

2.3 Development challenges 29

5.3

The four categories of building activities

2.3a The Dolomite risk report 29

5.4

Principles of Islamic Architecture

5.5

Emphasis on women in Islamic spaces

2.3b Findings and recommendations of report.

SITE ANALYSIS

architectural Design

6.1

8.1 Design brief and Programme 104

Spatial Conditions 59

6.1a Edges 61 6.1b Entrances 63 6.1c Materiality 65

6.1d Existing Infrastructure (Government)

6.1e Site Options for Design Intervention

8.2 Design development 106

8.2a Urban Upgrade: Links to Broader Thembelihle and contextual upgrades

106

8.2b Precautionary measures for development on low-risk Dolomite land 110

6.2

Mapping Analysis 69

8.3

6.2a Linkage to broader Lenasia

8.3b Floor plan

6.2b Political & Recreational Points

8.3c Site context Plan

6.2c Religious Points 74

8.3d Design Program

6.2d Economic Points 76 6.2e Educational and Medical points 78

8.3e Circulation & Access

8.3f

6.2f Housing Upgrades 80 6.2g Site Selection / Dolomite risk zones 82

8.3g Sections and Elevations 8.3h

Artistic Impressions

130

6.2h Environmental analysis 83

8.3i

Physical site model

140

6.2i

Selected site - Drone image

6.3

Engagement with community Leaders

6.4

Conclusion from analysis and site background

8.3a Aerial Site Rendered View

112 112

114

116 118

Building Relationships

120 124

126

conclusion

PRECEDENT STUDIES 7.1A Study A: HIKMA, Niger

7.2B Study B: Vele Secondary School, Limpopo.

7.3C Study C: School in Chuquibambilla, Peru.

Architectural Response

9.1

Viability study 146

9.2

Response to research questions

150

9.3

List of references and figures

154

9.4

Appendices and Annexures

161

100 NB: Click on any index item to jump straight to its relating content.

Inadequate rainwater drainage causing the creation of pools along pathways. (Author, 2019)

introduction 14

1.1 Contextual Background Thembelihle, located in the south of Johannesburg, is a quintessential example of a neglected space in the city of Johannesburg. Evidence of this is found in the inadequate housing structures, the lack of basic services, infrastructure, development platforms and the unwillingness of government to intervene in formalizing the informal settlement or even provide valuable and far reaching insitu upgrades. There is a dearth of attempts targeted at improving living standards in the area. Consequently, many residents of Thembelihle find themselves stuck in a web of deprivation that is constituted by a lack of platforms that provide opportunities for prosperity and community development. Thembelihle has a long standing history of neglect and suppression, which can be traced back to its date of establishment in the 1980’s. From inception, the area was used to house African laborers that served the needs of the Apartheid government. Since the demise of apartheid, Thembelihle has mushroomed into a dense and diverse settlement that is host to complex and contemporary developmental challenges. Thembelihle is witnessing an ostensibly rapid increase of Muslims. Even though the Muslim population is a minority, the practice of Islam coupled with the various functions of the Mosque has the potential to contribute towards providing an integrated and community orientated space that fosters positive development platforms. The Mosque is a center of gravity in the wide-ranging affairs of Muslim communities. Where ever there are Muslims there is a need for a Mosque regardless of the amount of Muslims and their influence in relevant communities. The role of the Mosque during the time of Prophet Muhammad (PBUH), was to serve as a community center from which a variety of activities took place that catered for the spiritual, educational, social, political and recreational

needs of the community (Omer, 2004). The Mosque is a nucleus in Muslim communities, the physical existence of the Mosque serves as a guiding post and the message and philosophy advocated therein as an inspiration to develop, plan and build for the betterment of all. The first Mosque in Islam was erected to function as a space from which the goals and aspirations of the new community were materialized (Omer, 2004). In Islam, worshipping is a vast concept and encompasses each and every intention and action of man, irrespective of its nature and scale, on the sole condition that God is intended to be pleased. (Omer, 2005). Accordingly, the task of those who are responsible for administering the development and design of the Mosque precinct and abutting land-uses should achieve efficient implementation and integration in the existing context, aspiring to “preserve the religion, psychological and intellectual strength, progeny and wealth of their subjects” (Omer, 2004). In Thembelihle, designing and implementing a Mosque precinct will serve more than just as a prayer space for Muslims. The proposed use of space will offer a platform for the broader community to integrate, communicate, advocate, develop skills and works towards achieving a good quality of life. The above illustrates the context in which the research and architectural proposal will be conducted. The reason for choosing this site is due to the lack of appropriate and sustainable responses to the unique developmental challenges faced by the Thembelihle community. The key intention of this research is to design a Mosque precinct that embodies the community’s identity, for both its Islamic and non-Islamic residents. In doing so, the urban design programme and architecture of the Mosque precinct should reflect the values of inclusivity, unity, peace and progressiveness that the religion of Islam represents (Omer, 2009). Given that Thembelihle has a high concentration of dolomite in its soil, careful consideration should be given to new developments. The Mosque precinct should have a strong element of community cohesiveness, sustainability, longevity and energy efficiency. This should reflect in future developments should be manifested in the appointed materiality, experience, technology and typology. 15

1.2 problem statement

1.3 rationale for research

As was mentioned earlier, Thembelihle is an informal settlement that is experiencing acute development challenges. A fixed and persisting barrier to addressing these challenges through formalized developments is the presence of dolomite in the soil perceived to be a hazardous and uneconomical development risk. As a result, the community is denied access to quality basic services and amenities that can assist residents of the settlement to work their way towards desirable futures.

The rationale of this research is to design a Mosque precinct for Thembelihle Muslims to practice Islam, whilst simultaneously functioning as a center that addresses certain developmental challenges that the broader community faces. As it stands, Muslims in the area are faced with insufficient space to fulfill their congregational prayers and conduct complementary activities. As a result, the Muslim community is forced to use the Mosque facilities in the neighbouring area of Lenasia.

This research rests on the premise that an innovative architectural approach that is fused into the design of a Mosque precinct, would have the potential to drive community development in the area. As it stands, the existing community spaces and faith-based centers, in Thembelihle, are not adequately equiped to fulfil its required mandate of holistic community development due to its spatial and functional position.

It has been made apparent by the Muslim community of Thembelihle that there is a need to develop a Jumâ&#x20AC;&#x2122;uah Mosque in Thembelihle. At night and in the early hours of the morning, it is unsafe to commute out of their area of residence to make use of these neighbouring facilities. With regards to the broader community, it has been observed that the dominant challenges are related to unemployment and the lack of skills, education, sanitation and infrastructure (Dipitsi, 2019; Dawood, 2019; Tsotetsi, 2019; Zwane, 2019; Miya, 2019). The overarching rationale is to design an integrated precinct that is rooted in the desire to foster spirituality, inclusivity, community development, economic opportunity and serve as connectivity mechanism between surrounding neighborhoods.

1.4 RESEARCH QUESTION & SUB-QUESTIONS

MAIN QUESTION

How does the Mosque precinct, as an Islamic space, encompass community development in the context of Thembelihle ?

SUB-QUESTIONS

(a)

What does community development mean in the context of Thembelihle ? (c)

How does the Mosque precinct feature as a tool for community development ? (d)

What role does Islam play in shaping space ?

Part of understanding the societal challenges faced in the area, it was imperative that the target population was identified and analyzed through ethnographic studies (participant observation). The rationale behind this was to bring to surface the hidden and marginalized needs and experiences that the study group are facing. Other interview groups include Ngo’s, welfare organizations and external agents that are affiliated to Thembelihle from a social and developmental perspective.

1.5 RESEARCH DESIGN This research departs as a ‘predictive’ research type (Sedgley, 2007) due to the researcher speculating the site conditions and hypothesizing possible architectural interventions by examining the area through his own perspective. The research then transpires into an ‘explanatory’ research type (Sedgley, 2007) adopting a phenomenological approach (Sedgley, 2007) by examining the area through the perspective of the residents and external groups linked to the informal settlement. Given the research question and sub questions of the paper at hand, the research chapters critically engage with literature sourced from academic research reports, books, internet sources, spiritual scripture and newspaper articles. This, together with input from the users of the proposed development, assisted with framing and informing an architectural proposal. A qualitative methodological approach was used to gather information relating to context analysis. This approach focused on gathering data through passive conversational engagements, using recording instruments and video footage (Marshall and Rossman, 2011), that relate to the developmental needs of both the Muslim and non-Muslim community in Thembelihle. Additionally, other methods included the usage of photographic imagery / video footage of the physical buildings, site conditions and residents of the study area. “Qualitative research is a source of universal methods for assessment of whole objects, as well as selected elements of the building: zones, interiors, outdoor spaces, and above all, it provides recognition of user’s opinion” (Fross, 2015). 18

The site analysis was conducted using quantitative methods as well. On-foot physical mapping was recorded to analyze the academc, economic, health, religious , social, and other important landmarks of the study area. Newspaper articles and online news reports were also used to give insight into the important events that led up to understanding the current state of Thembelihle. Leading to the site selection and design proposal, a bottom-up approach was used to identify the most suitable location for intervention. This involved engagement from the community leaders of Thembelihle to participate in an interactive design worskhop on behalf of the community they represent. The above mentioned workshop provided the researcher with a subjective illustration of the physical interventions, recommended land uses and access requirements of what they beileve a community center in their context should consist of. These findings were imperative informants that are to be considered when formalizing an architectural response.

practice of equity, justice, spiritual freedom, social freedom and Ubuntuism. Understanding these concepts will assist the researcher to better communicate with this marginalized community and gain meaningful lessons and stories from the sample population.

1.6 SCOPE AND LIMITATIONS There are vast developmental challenges in Thembelihle as it is an underprivileged and marginalized settlement. Due to the time and scope of the research at hand, it is not possible to provide architectural solutions to all of the challenges faced in the community. Instead, this research will attempt to inform a design that could serve as a precedence of how faith-based community development could be stimulated and driven in informal settlements. The central theme of this research is to unpack and present an architectural proposal that illustrates how the development of a Mosque precinct, guided by the principals of Islam, could contribute towards addressing some of Thembelihleâ&#x20AC;&#x2122;s developmental requirements. This study does not limit itself towards designing for the Muslim population of Thembelihle alone. Rather, it aims at developing a common facility that could be used by the larger community of Thembelihle. The proposed design will revolve around the communities collective recreational, educational, social, economic, religious and political requirements.

1.7 Ethical Considerations The research to be conducted will interact with a marginalized sector of the population and therefore presents a certain level of moral and ethical challenges. In interacting with potentially vulnerable citizens it is imperative that the researcher should treat individuals with compassion, dignity and without judgment. Capacity will need to be developed in critically understanding the principles and

Participants will be made aware that the intention of thir interactions is to gain insight into the societal and spatial challenges that are faced in Thembelihle. Together with this, they will be made aware that the interviewing process will begin only once they agree to speak to the researcher. In the same regard, they will be made aware that all information shared will be kept confidential and applied for research purposes only for the University of Witwatersrand. Actual names of the participants will not be used, unless consent has been given by the participant, with the rationale of no one being able to trace and find them. Video footage and photographic imagery will only be done on persons that have given the researcher consent to do so. Similarly, video and photographic imagery of residentâ&#x20AC;&#x2122;s buildings shall not have any trace that could lead to locating its exact co-ordinates within Thembelihle. Assurance of this will be given to participants by presenting those who have participated in the study with the research link once it is completed. Participants will be made aware that no money will be given to them during the process and that participation is voluntary. A participation information sheet will be handed to participants indicating and acknowledging that they will not be forced into participating. In addition to this, they will be made aware that they will not be in a disadvantaged position by not participating, should they not want to partake in the study. Participants have the liberty to refrain from answering questions if they feel uncomfortable. A request will be made to use audio tape recorders. The researcher will restrict engagement with children and persons under the age of eighteen (18) years of age.

A residentâ&#x20AC;&#x2122;s shack burnt down along with all their possessions after structure caught alight whilst cooking.. (Author, 2019)

Thembelihle â&#x20AC;&#x201C; A place of need 20

that much of the settlement is located on dolomitic land, displaying a potentially risky and expensive task had the government decided to develop the land. (Council for Geo-Sciences, 1998). In 2001, attempts for electrification of the settlement began. A community based organization called TCC (Thembelihle crisis committee) was formed and spearheaded development advocacy in the area. Due to the geological report conducted in previous years, the government refused to introduce any form of development and insisted they should be relocated, 10km away from their current home, to Vlakfontein (Clark, 2014).

2.1 HISTORY OF THEMBELIHLE Thembelihle is located in the south-west of Johannesburg in the suburb of Lenasia. The settlement of Thembelihle is separated into approximately 4000 stands housing 30 000 people. There are no official entrance paths leading into Thembelihle from the neighbouring areas, except for one tarmac road leading off Volta street from Lenasia. The settlement was established on municipalowned land in the mid 1980’s, previously owned by a white farmer before the city bought it to house employees of a brick manufacturing company. Under the Apartheid regime, the residents of Thembelihle were offered materials to build their own informal dwellings (SERI, 2014). With the demise of the Apartheid government in 1994, the informal settlement had become dense as a result of the high influx of people into the area. (UNISA ISHS, n.d.). On an interview conducted with a resident of Thembelihle and ‘Thembelihle Crisis Committee‘ (TCC) member, Bhayiza Miya, mentioned that the community were promised access to formal houses, basic sanitation, electricity and clean running water. He further mentioned that Nelson Mandela, former ANC President, came to Thembelihle and personally addressed this promise to the community. (Miya, Life experiences in Thembelihle interview, 2019) Sadly, this did not materialize in totality due to the geological conditions of the soil deeming to be an expensive venture for government investment. During the late 1990’s, A geotechnical survey was conducted to provide an understanding on whether the ground conditions of the settlement of Thembelihle would be suitable for development, or not. It was found

The community members did not believe the integrity of the geological survey, claiming it was incomplete and insufficiently concluded. This brought resistance to Thembelihle residents, thus refused to be relocated (Tselapedi & Dugard, 2013). Together with the previous statement, the community was somehow informed that the government had other agendas in mind. It was brought to their attention that they were being relocated so that the municipality could re-zone the area to an Industrial zone. (Miya, Life experiences in Thembelihle interview, 2019). This resistance brought forceful attempts by municipal officials in relocating the residents to their newly proposed settlement. These officials threatened to burn their homes if they did not relocate (COHRE, 2005). Miya stated in a discussion that the community, once again, fought to remain in Thembelihle out of fear of losing their networks and all they have incrementally built for themselves over the past decade. He mentions the residents feared the government would simply be moving them from “one shack to another” (Miya, Life experiences in Thembelihle interview, 2019).

FIG 2A : Newspaper article commenting on the forced removal of residents in Thembelihle.

FIG 2B : Newspaper article expressing the violence demonstrated by police after Thembelihle residents refuse relocation.

Consequentially, the TCC tried to engage the with municipality, but failed. The municipality then brought in the Red Ants to demolish the settlement and forcibly relocate the households to Vlakfontein. During this process, 647 households were relocated (City of Johannesburg, 2010). A pro-bono lawyer, Webber Wentzel Bowens, opposed the eviction at the High court (City of Johannesburg v Occupiers of Thembelihle Informal Settlement, 03/10106) stating “it would mean that residents would be further from the livelihood opportunities of Lenasia and have access to fewer social amenities. The community also argues that the informal settlement is capable of being upgraded in situ” (SERI, 2014, p. 5). Contrary to this, the municipality remained firm on their decision to relocate them to a settlement that had no access to schools, clinics, community centers, shops or public transport. (SERI, 2014). Repeatedly over the next 15 years, service delivery protests and fights with the police were conventional, with xenophobic attacks taking rise from 2008 (UNISA ISHS, n.d.). The TCC, along with UNISA ISHS, had consistently tried to maintain peace within their settlement, attempting to protect the foreign nationals residing in the settlement whilst simultaneously remaining steadfast on their drive for development and equality.

FIG 2C : Newspaper article illustrating the forced removal of residents in Thembelihle.

FIG 2D : Newspaper article commenting on the community of Thembelihle’s stance on housing project.

Then, in 2015, their efforts materialised and Thembelihle was finally recognised as a registered human settlement within region G of the city of Johannesburg. In 2016, they were given access to electricity (UNISA ISHS, n.d.) whereby the MEC of human settlement, Jacob Mamabolo, persisted in the developmental requirements of the community (Miya, Life experiences in Thembelihle interview, 2019). He co-ordinated the project of electricity infrastructure. It was also in 2016 when the Department of Home Affairs honoured the community of Thembelihle with the Mkhaya Migrant Award for being the most integrated community in South Africa (UNISA ISHS, n.d.). After electrification in 2016, not much further development had transpired. Miya stated that the municipality are passively tempting the community to relocate to “more habitable” land (Miya, Life experiences in Thembelihle interview, 2019), even though the government had registered Thembelihle, in 2015, a housing project was founded that included the development of upgraded

housing, electricity and water infrastructure (of which the only infrastructural item given was electrification) (Lenasia Times, 2015). NGO, PlanAct, conducted a social audit in Thembelihle on the VIP(Ventilated Improved Pit) toilets that were brought in by Johannesburg water in 2010 to monitor service delivery and facilitate engagement between Thembelihle residents and government (PlanACT, 2019). On average, 7 people reside on each ERF stand, each sharing one VIP toilet. PlanAct are currently facilitating the social audit as well as another project of street naming. The absence of street names makes it difficult for police and ambulance to navigate through the settlement (The Rising Sun, 2019). As a result, the residents are forced to carry patients out of the settlement, to meet the ambulance, via wheelbarrows or by foot. PlanAct, together with the TCC, have gained traction in naming their streets and plan to submit these processes to the city for approval, as well as the local police station and other welfare organizations that assist the people of Thembelihle. Currently, most of the residents still reside in zinc structures, of which some were observed to have been constructed incrementally using salvaged material. As a result , these structures are susceptible to uncontrolled fire episodes which often lead to the residents homes, along with all their material belongings being destroyed. Furthremore, proper sanitation has not been resolved (installation of flushing toilets and refuse sites). The community remains active in acquiring and demonstrating their rights for developmental and infrastructure.

2.2 SOCIETAL CHALLENGES In order to effectively recognize the societal challenges faced in the settlement, five independent community leaders were chosen to give insight towards the pressing needs that exist in Thembelihle. The following points indicate the challenges of the community at large that can be addressed through spatial interventions.

2.2a. Challenges faced by broader community 1.

Access to employment (self-employment through skilled work).

Thembelihle is home to many foreign nationals, who remain safe residing and working in the area. When these foreign nationals come to Thembelihle, they often come with a certain skill set or capital (to open up shops) so that they can immediately start making a living (Miya, Life experiences in Thembelihle interview, 2019). There is, however, a lack of opportunities for local residents. They do not readily have the capital to start a viable business, nor do they have access to skills that would afford them (the youth in particular) to make a living (Zwane, 2019). Simphiwe Zwane, the TCC spokesperson and committee member, mentioned in an interview that some children of the area go to school, however, they are not strong in theory-based education. As a result, children feel despondent and worthless. She further mentioned that there has to be an alternative whereby students could access physical skills development (i.e. wood work, building / construction skills and artisan work to name a few) (Zwane, 2019).

2. Crime

FIG 2E : Newspaper article illustrating social audit conducted by PlanACT.

FIG 2F : Newspaper article illustrating end of service delivery protest.

The community leaders have mentioned that they have experienced an increase in crime, however, they do not feel that it is their own community members that are involved in robbing the shops and businesses in the area. All the interviewed leaders have observed that most of criminal offenders are from neighbouring townships (Dipitsi, 2019; Dawood, 2019; Tsotetsi, 2019; Zwane, 2019). There have also 23

been cases where certain crimes came as a result of drug abuse and alcohol intoxication (Miya, Community leader interview, 2019). Recently, the community put together a community CPF squad that protects the safety of the residents at a fee of R20 per month (Dipitsi, 2019). Since their inception, crime has slightly decreased but not as well as anticipated.

FIG 2G : Newspaper article commenting on VIP toilets being vandalised.

Drug and Alcohol abuse.

Many community members have stated that they are losing their children to the influences of drugs and alcoholism from a young age (Dawood, 2019). A Lack of comfortable recreation and educational facilities, within the settlement, are leaving the youth bored and experimental as they have nothing to look forward to. As a result, they become involved in consuming drugs like “Nyaope” and alcohol (Miya, Life experiences in Thembelihle interview, 2019). Dipitsi, the Islamic teacher and leader of the largest Mosque in Thembelihle, had mentioned that there needs to be a solution in place to keep the minds of the youth focused and entertained so that they can advance in life. Furthermore, he stated that there is a shortage of rehabilitation programmes in informal settlements for those who are addicted to intoxicating substances (Dipitsi, 2019).

Access to information

The elderly, sickly, oppressed (victims of abuse) and foreign nationals are only a few groups mentioned that struggle to attain access to information. Some require procuring documents such as proof of residency and identification documents, but do not know the processes involved. As a result, those individuals do not pursue 24

completing the task at all (Dawood, 2019). Furthermore, access to information and communication platforms (access to computers and WIFI) was noted to be a growing issue as the residents would have to walk / commute via a taxi to the local library in Lenasia, ext.9 (Tsotetsi, 2019) in order to gain access to these facilities. Other instances include a lack of access to services such as ambulances and the police, especially given the high rate of burns, uncontrolled fires (of the zinc shacks) and crime in the area. Although these issues exist, The Thembelihle Crisis Committee along with some other key community members such as SAMA (South African Muslim Association) and Moulana Dipitsi do facilitate these demands through their links with municipalities, ambulances, welfare organizations and the police. However, there is a consensus between the leaders of the settlement that these demands need to be resolved within the settlement, under one roof. As it stands, the community would have to search for the individuals in order to have their request been seen to, instead of going to one common head quarters (Dipitsi, 2019).

Lack of educational resources / facilities

The parents of Thembelihle have fought for their children to be accepted in schools located in Lenasia (Seekooi, 2011). Their attempts have been successful and many schools accept students of Thembelihle to partake in their schooling curriculum (Miya, Life experiences in Thembelihle interview, 2019). However, within Thembelihle, there are no facilities that seeks to address the areas educational needs (studying, additional tuition and accessing online and textbook resources) after school hours. This has a major effect on students as their domestic situations do not always make it easy for them to study at home whilst simultaneously dealing with their household obligations and stress (Zwane, 2019). The ward councillor of Thembelihle, Iezekiel Tsotetsi, stated “when they come home (the students), they are parents, their home is toxic (domestic issues), they have responsibilities unlike other children” (Tsotetsi, 2019). Zwane also mentions that when her children study, they form study groups and use the

biggest house amongst them, to accommodate their study sessions (Zwane, 2019). This is due to most of the houses in Thembelihle being small (some as cramped as 6m2). Contrary to this, Miya mentions that a fair number of High school students attend a library in Lenasia ext.9 to satisfy their after-school educational needs (Miya, Community leader interview, 2019). However, these students are presented with a few obstacles, namely: A. The travel distance to the Library is relatively far to their home, making it difficult to travel by foot. It also becomes unaffordable for many students to pay the taxi fare to get there, if they are to choose this option. B. The libraries get too full during exam periods. The library is then unable to accommodate all students seeking a space to study and access internet resource. C. Students are not able to access the facility after closing time as the library closes at 5pm, leaving only a few hours between the end of school day and end of library working hours, to study (Approximately 3 hours). (Miya, Life experiences in Thembelihle interview, 2019).

Poor sanitation

“There is a Free Basic Sanitation (FBsan) policy in South Africa, and municipalities are mandated to implement this policy and ensure every household has access to basic sanitation, as per constitution, the Water services Act and the Municipal systems Act” (Netshitungulu, 2017) In 2010, VIP (Ventilated Improved Pit) toilets was introduced (PlanACT, 2019), however, this was done without consent of the community. Out of fear of poor maintenance the community would receive, the residents of Thembelihle demanded flushing toilets. Unfortunately, their fears of lack of maintenance had transpired to be an issue since its introduction (Miya, Life experiences in Thembelihle interview, 2019). PlanAct (a prominent NGO that has been involved in many projects within the study area), partnered with the community of Thembelihle to conduct a social audit in an attempt to provide service delivery concerns to government. They are currently conducting these audits. Apart from this, the absence of adequate sewerage infrastructure is a current crisis being disputed. According to the constitution, Section 24 states that every citizen has the right to “an environment that is not harmful to (our) health or well-being” (The Rising Sun, The disabled speaks out on sewer spillage in Thembelihle, 2019). Sewer spillage, rooting from the broader Lenasia residencies, are common incidents damaging the ground surfaces of Thembelihle. In article on the matter of sewer spillage, residents complain about this having extremely harmful effects on their health (The Rising Sun, The disabled speaks out on sewer spillage in Thembelihle, 2019). On a first hand experience witnessed on site, it was observed that two children, who were playing amongst each other, slipped and accidentally fell into the sewer water. Further issues of sanitation include the absence of refuse yards, street bins, and refuse bags (Dipitsi, 2019). Furthermore, PickItUp does not regularly collect the waste from site, resulting in chunks of waste scattered along the borders of the settlement. (Dipitsi, 2019; Miya, Life experiences in Thembelihle interview, 2019) The community leaders have brought the matter to PikItUp but there efforts were to no avail. (Miya, Community leader interview, 2019).

FIG 2H : Newspaper article illustrates excluded learners protesting to be granted placement in neighbouring schools.

Lack of decent infrastructure

From the inception of the settlement, the community had protested for decent infrastructure including housing, water, electricity, storm-water drainage and sewerage infrastructure (SERI, 2014). Due to the geological conditions of the site at hand, the government had deemed Thembelihle too hazardous and expensive to develop (Council for Geo-Sciences, 1998). However, this was not accepted well by the community due to the inconsistencies of the findings presented in the study (Tselapedi & Dugard, 2013). This quarrel is currently an on-going debate between community leaders and the municipality, escalating further after government introduced the â&#x20AC;&#x153;housing projectâ&#x20AC;?, in 2015, promising electricity , water supply and upgraded housing for all its residents (Lenasia Times, 2015).

FIG 2I : Newspaper article illustrating how the effects poor infrastructure development has on the residents of Thembelihle.

2.2b. Challenges faced by Muslim community. Before defining the challenges faced by the Muslim community of Thembelihle, it is pertinent to expand on their presence in the broader community. Three Muslim community leaders were interviewed on the conditions of the Muslims in Thembelihle, namely: Bhayiza Miya, Aslam Dipitsi and Ishamuh Dawood. The Muslim community are assumed to consist of around 30% of the 30000 residents that reside in the settlement (Dawood, 2019; Dipitsi, 2019). Of this amount, it is further assumed that 66% of those Muslim

residents are foreign nationals (Dawood, 2019). Further consultations have revealed that Islam, and the introduction of it in this society, is directed towards the youth. Women and children consist of the largest group that convert to Islam based on the support they get from the Muslim community of Thembelihle (Dawood, 2019). Moulana Aslam Dipitsi states that, over the past few months, at least one person comes to the Mosque each day to convert to Islam. He believes that it is due to the moral and ethical nature of the Muslim residents of Thembelihle that this has transpired so rapidly (Dipitsi, 2019). Currently, Thembelihle houses three Mosques. One of the Mosques are built with a zinc structure and managed by a Muslim organization called Ihya Id-deen, and also functions as a madressah for the local community. The second Mosque (which is constructed using masonry) is used solely for madressah purposes. The management of this madressah is funded by a Muslim foundation which restricts nearby worshippers from entering its facility for any other activity other than the obligatory prayers(ocassionaly) and Islamic schooling (Miya, Life experiences in Thembelihle interview, 2019). The fifth Mosque has been incrementally built (using Masonary construction) and serves as the most occupied Mosque. It is the only Mosque in Thembelihle with a designated Imaam (Leader of prayer), Moulana Aslam Dipitsi. These Mosques cannot accommodate all the Muslims in the settlement, especially during Ramdhaan and citizens are therefore forced to pray in the many Mosques located outside of the settlement (Miya, Life experiences in Thembelihle interview, 2019). One may argue that there are multiple Mosques around Thembelihle that they have access to. However, social and developmental obstacles make it difficult for these Mosques to offer adequate facilities for this Muslim community (Miya, Life experiences in Thembelihle interview, 2019). Some of these challenges are mentioned in the pages that follow.

1. Lack of unity across broader neighbouring communities. Islam is a universal religion that holds a single identity regardless of cultural constructs (Hassan, 2011). Contradictory to this, it is not uncommon that ‘black/ African’ Muslim communities in South Africa experience strong contrasts to their fellow Muslim counterparts, which are of Indian decent (Mathee, 2003). In the context of Thembelihle, ‘black, African’ Muslims of Thembelihle have struggled to attain a sense of unity amongst the broader Muslim community of Lenasia. Due to their geographic position located within a predominantly Indian community, they are often perceived as inferior in relation to ‘IndianMuslims’ because of their class and cultural background (Miya, Life experiences in Thembelihle interview, 2019). Miya mentions that some Muslim residents, who work as domestic cleaners, would rather “work for Indian–Hindus or white people, rather than Muslim-Indians” due to the harsh treatment experienced at the hands of their fellow ‘Indian’ Muslim community. (Miya, Community leader interview, 2019). Contradictory to this, it is not fair to brand an entire community as racist towards ‘black’ Muslims. Bhayiza, Dipitsi and Dawood all have strong networks with supportive ‘Indian’ Muslim members of the Lenasia community. On the contrary, many of these networks are active in assisting the needs of the community at large. Some of them include, but are not limited to; Professor Muhammed Seedat of the Unisa Institute for Social and Health Sciences, one of many researchers in the institute whose aim is to promote peace and harness solutions for injuctices and injuries experienced in Thembelihle; Saabeire Chishty Society, an organization that assists all residents in Thembelihle with ambulance services when required as well as burial requirements for the deceased; Dr.Shuaib of Prof-Med whom provides free medical assistance for trauma victims in Thembelihle (Dipitsi, 2019; Dawood, 2019; Miya, Life experiences in Thembelihle interview, 2019). However, this does not remove the tensions between these two cultural groups. Consequently, there is an overarching desire to attain their own identity as ‘black’ Muslims through achieving a sense of place within a

peaceful and sanctified environment. Similarly, by creating a Muslim environment managed by ‘black’ Muslims, this could potentially break the perception that Islam is, as portrayed by many black South African citizens , “a religion of the Indian man” (eNCA, 2013).

2. Difficulty of accessing Mosques outside of the settlement Muslim men and women pray five daily obligatory prayers. On the Gregorian day of Friday, known as Jum’uah, a special mid-day prayer is to be performed in congregation and to be led by an Imaam. Currently, there are currently sufficient space in Thembelihle’s Mosques to accommodate all the Musalees for the five daily prayers. However, two occasions arise wherein Muslims would have to perform their salaah in the neighbouring Mosques outside of Thembelihle (Miya, Life experiences in Thembelihle interview, 2019). This is the case during Ramadhaan and every Jum’uah (the Gregorian day Friday). These prayers attract a high number of Musalees attending the prayer sermons at the same time (Miya, Life experiences in Thembelihle interview, 2019). During the month of Ramadhaan, Muslims attend special prayers observed after the obligatory, evening prayer (salaah). This is called ‘taraweeh’ salaah. As stated above, the day of Jumu’ah and the evenings during Ramadhaan result in Muslims having to attend the Mosques outside of Thembelihle as there is a large amount of people attending simultaneously. Venturing to Mosques in Lenasia and other neighbouring areas would require them to travel through the hazardous paths filled with ditches, dirty pathways owing to sewer leaks and litter, as well as poorly-lit pathways. There is a lack of lighting present between the boarders of Thembelihle and Lenasia, and thus leading to the neighbouring Mosques. This is unfortunate as the community is unable to accommodate the needs of its residents in accessing a safe, spatially efficient, clean Mosque for Jum’uah prayers and the special ‘taraweeh’ prayer observed during Ramadhaan. (Dipitsi, 2019; Miya, Life experiences in Thembelihle interview, 2019; Dawood, 2019). 27

3. Lack of proper facilities(infrastructure) and resources Moulana Aslam (Dipitsi, 2019) has mentioned that there is a pressing need for a Jum’uah Mosque as there is a great number of Muslims residing in Thembelihle and they are all obliged by Shari’a law to attend the Mosque for this congregational prayer, justifying a reason to have one (Omer, 2009). Along with a Jumu’ah Mosque, he mentions that it has to be coupled with a Ghusl khana. This is a pressing need arising from the Muslim community (Dipitsi, 2019). Currently, the Saaberie Chishty Society facilitates the process of picking up the body of the deceased and preparing the burial services. Dipitsi mentions that there needs to be an inhouse facility for accommodating the prayer sermon that is conducted before the body of the deceased leaves to the graveyard as the loved ones of the family are from this very community (Dipitsi, 2019). Furthermore, there are no facilities that can accommodate the requirements of the Muslim women in Thembelihle. To elaborate on this, one hundred and thirty Muslim women attend a madressah class every Saturday. Due to there being no Mosque in Thembelihle that can accommodate these numbers, the class is held in a hall outside of Thembelihle (Dawood, 2019). Dawood mentions that this is dangerous to women being vulnerable to crime and danger in the area, and they are trying to find a solution to accommodate this class within the boundaries of Thembelilhe. Also, women should have their right to access Mosques for prayer and meditation, as indicated by Prophet Muhammad (PBUH) (Utaberta, 2018). However, there is simply no space and no Jum’uah Mosques that could provide these facilities for women within close range of access (Miya, Life experiences in Thembelihle interview, 2019). 28

As previously mentioned, Islam in Thembelihle is predominantly proposed to the youth. Due to the lack of educational resources such as an Islamic library and further Islamic educational support for young Muslims, these youth groups tend to leave the fold of Islam once they stop attending Madressah (Dawood, 2019). It is evident from talking with once-Muslim followers that since they stopped attending Madressah, their domestic challenges severed ties with their faith. As a result, they had forgotten what they had learned. Without facilities to pursue the religious knowledge and with social and financial obligations occupying them, they soon left the religion all together. Thus, a facility to spur on the development of Islamic knowledge is a crucial challenge (Dawood, 2019). Along with this, there are plenty of learners that are memorizing the Holy Qur’an by heart. They are known as ‘haafidh’ in the case of males, and ‘haafidha’ in the case of females. The male learners attend well-reputed boarding schools outside of Thembelihle that facilitate these teachings. However, Dawood mentions that they require a facility for the female learners to learn and memorize the Qur’an whilst remaining in the area close to family and elder relatives (Dawood, 2019).

FIG 2J : Image of former Mosque and Islamic school in Thembelihle before being burnt down. (Photo credit: Bhayiza Miya)

2.3 DEVELOPMENT CHALLENGES The city of Johannesburg proposed to evict 4100 households from Thembelihle, and proposed to relocate them to Vlakfontein (Bowens, 2004). The process of eviction started in the early 2000â&#x20AC;&#x2122;s and lasted until the year 2015 (Lenasia Times, 2015). The reason for eviction was due to the high concentrate of Dolomite in the settlements soil, making it inhabitable due to risks of sinkhole formation. Sinkholes, in this case, occur due to erosion from underground water. The ground is made of a mixture of dirt minerals (dolomite) and many rocks. Water continuously seeps in between the mud, rocks and minerals, slowly eroding the rocks and minerals. As a result, this flow of water increases to a point whereby the structure becomes too weak to support the ground surface, causing collapses and holes on the earthâ&#x20AC;&#x2122;s surface (Vincent, 2014).

2.3a

The Dolomite risk report

Webber Bowens, a pro bono lawyer opposing the application for the eviction, appointed a specialist to verify the geological study that was previously conducted in Thembelihle. They were also instructed to provide recommendations for construction on dolomitic soil (Bowens, 2004). The characteristics of dolomitic soil are categorized in four risk zones of which they have summarized an appropriate development type for each zone (Bowens, 2004):

Low to Medium Risk (small sinkhole formation):

High density, low cost residential buildings can be constructed. Also under this category lies permission to build commercial and light industrial. Any development would need to provide appropriate engineering solutions, especially with respect to wet services.

Medium Risk (medium sized sinkhole formation):

Selected residential can be constructed all under very stringent precautionary measures. These could be lower density residential, commercial and light industrial buildings too. Informal settlements are not advised to occupy these levels of dolomite.

Medium to High Risk (Large sinkhole formation):

Selected residential, commercial and light dry commercial can be developed.

High Risk (very large sinkhole formation):

No residential development. Selected commercial and light dry industrial (such as parking areas, coal yards and truck depots). Very stringent water precautionary measures are required if developed. Also suitable for parkland and nature reserves.

2.3b

Findings and recommendations of report (Bowens, 2004).

Zone 1 and 2 are found to make about 60% of the total area of the site. Therefore, it is assumed that higher density housing can be developed here with stand sizes not less than 250m2.

Zone 3 is to be developed as small holdings or plots with stand sizes of no less than 3000m2 due to the requirement of reducing the amount of wet services entering/ exiting each stand. Commercial, dry industrial and multi-storey residential buildings can be developed under this zone. However, if developments occur, strict engineering design and water precautionary measures are to be followed. Even though Thembelihle was not planned for multi-storey upgrades, the use of â&#x20AC;&#x153;wallk up apartmentsâ&#x20AC;? up to four stories high and two units pre floor can be provided in this zonal category. Thus, allowing 8 households per 3000m2 stand with each (stand) sharing one inlet (water supply) and outlet (sewerage, storm water) service. If developments are constructed higher than two storeys, it would need to be be founded on dolomite rock (which may be lower than 25m below ground). Hospitals and schools were recommended for these developments. The philosophy for such developments in this zonal category is that more detailed geotechnical investigations are more affordable in larger, more expensive buildings and complex drainage rather than high density, low cost residential developments. 30

Zone 4 was agreed that no development should take place, other than using these areas as parks or public, open spaces. These results were similar to that of previously surveyed and similar development recommendations were given. Even though the report proved most of Thembelihle was low-risk and suitable for development, the government did not want to develop a portion of the land since they would rather prefer to develop Vlakfontein instead.

FIG 2K: Dolomite Risk survey completed in 1992. (Bowens, 2004)

FIG 2L: Dolomite Risk survey completed in 1998. (Bowens, 2004)

An open field used as soccer grounds (Author, 2019)

LITERATURE REVIEW

developing informal communities 32

3.1 ‘sELF-HELP’ FOR DEVELOPING THE UNDERDEVELOPED. Rural life is highly vulnerable due to the lack of services, resources and the ability of the rural population to gain control of their surroundings. Some of the insecurities these marginalised groups face include mass poverty, uncertainty in attaining food, high unemployment rates, illiteracy (or lack of education) and powerlessness (Pyakuryal, 2011). These groups are highly dependent on social relationships held with people and organizations in close proximity to their settlement, and the state, to assist in gaining access and control of resources, as well as income-generating opportunities (Seddon D & Adhikari J, 2003). According to Professor Pyakuryal, a professor in the department of Sociology and Anthropology in the University of Tribhuvan, community development is regarded as a fundamental strategy to rural development (Pyakuryal, 2011). He further elaborates on the term ‘community’ to gain clarity in the context of developing rural communities. He states who should rightfully be termed as a ‘community’ in the following checklist : •

There must be a group of people who share common concerns of mutual dependence.

•

The group must be defined within a limited geographical boundary.

• The group must have a sense of community consciousness. • The group shares common social values, norms and culture.

Pyakuryal (2011) mentions that the primary approach to rural development, which is contextually relevant in the context of Thembelihle, is ‘Self-help’. The ‘Self-help’ philosophy aims at inspiring the target community to realize their desired goals by constructing an internal program that could bring about change to meet their desired goals (Braunmuhl, 1987). External agencies are then expected to maintain neutrality in decision-making by not altering the common goals, but rather positioning themselves in both organizational and informational roles to meet the community’s needs for growth. The distinctive features of this philosophy is for the community to place dependence on outside sources as little as possible by relying on their own efforts to improve their standards of living as they are the most knowledgeable about their condition (Braunmuhl, 1987). An advantage of this methodology, placing the community as the key decision makers, would result in securing a sense of power by generating a feeling of being involved in one’s own destiny. This also lessens the risk of their desired objectives being nullified, by outside agents, through ignorance of local beliefs and perceptions (Pyakuryal, 2011). Pyakuryal (2011) also states two disadvantages of this methodology. The first is the issue of rural communities not having a sophisticated understanding of the complexity of resolving their society-wide problems. Thus, it becomes difficult to keep them interested over a long period of time. The lack of progress also depletes their interest as community volunteers and may even lead to negative consequences, such as protests and resistance. The second disadvantage is created where these communities cannot solve their problems using predominantly local resources, even though it is previously mentioned that they are to use as little external assistance as possible. In the case of rural upgrading, these communities are in need of both government and non-government assistance in “obtaining essential expert advice, economic resources and technological items” (Pyakuryal, 2011, p. 61). This would then partially negate the idea of ‘selfhelp’ due to their solutions being largely dependent on financial and professional inputs. As a result, there is a high risk of altering the community’s vision due to the extreme dependence placed on external assistance. 33

From a governmentâ&#x20AC;&#x2122;s viewpoint, the department of Rural Development and Land Reform states that their objectives of developing rural communities are to support economic transformation through developing rural enterprises and facilitating infrastructure development projects (Department of Rural Development and Land Reform, n.d.) . The National department have split up their focus, in rhetoric, into three categories which primarily focuses on community development for rural development:

Rural Infrastructure Development This seeks to improve access to social and economic infrastructure. This will inevitably provide better platforms for rural communities to generate income through improved infrastructure (Department of National Treasury, 2019).

Rural Enterprise and Industrial Development This seeks to improve, develop and provide sustainable living conditions for people residing in rural communities. Its functions are therefore based around social mobilisations to ensure that rural communities take ownership of rural development projects, which links directly to the â&#x20AC;&#x2DC;SelfHelpâ&#x20AC;&#x2122; philosophy. Some of these methods include the establishment of rural development partnerships, increase food security, promote youth development and to increase employment through the creation of co-operatives (Department of National Treasury, 2019).

A report was compiled by the state on the twenty year review of rural transformation occurring between 1994 and 2014. The primary items that were listed to combat rural development using community-based models were education, water, sanitation, health and food security (Department of Planning, 2015). It revealed key findings such as much lower rates of children accessing primary education in rural /peri-urban areas opposed to those in urban areas. The report also identified that approximately 30% of working age adults do not have a primary school education. However, there is a significant increase in children in rural areas having better access to schools, especially those students who reside in poor areas but are still in close proximity to urban areas. It was further mentioned in the report that this statistic would significantly increase once government clears the backlog of educational infrastructure in both formal and informal rural areas (Department of Planning, 2015). Food insecurity statistics had proved to have declined over the years through an increase of social grants and earned income. The local government have also secured meals for learners in schools placed in low-income areas, amounting to have fed over 9 million school learners. Further food security measures, from a government level, was the implementation of food gardens for poor households to grow their own food. Statistics show that at least 30% of poor households across South Africa had access to these gardens (Department of Planning, 2015).

National Rural Youth Service Corps This plans to educate and train the youth that reside within these vulnerable communities; equipping them with various skill sets in sectors such as agriculture, construction, education, engineering, health and safety, renewable energy, and transportation. This would allow for youth to have better opportunities to find employment, thus bringing an increased income into their household(Department of National Treasury, 2019).

FIG 3A : Prevalence of households experiencing food insecurity by locality in Souh Africa, 2012.

South Africa have not, however, had any significant increase in safe water and access to basic sanitation in rural areas. Statistics prove South Africa safe water increase by less than 10% and basic sanitation by 5% in the last 10 years

elaborates on the Self-Help philosophy, which is to merge a strong relationship between the ‘community’ and the ‘external agents’. This needs to occur whilst the community takes control of these initiatives by driving development programmes within the community with the aid of both government and non-government bodies to act as financial and advisory supporters (Braunmuhl, 1987).

ranging from the year 2000-2010 (UNICEF, 2012).

FIG 3B : Trends in access to safe water in rural areas in six countries.

In relation to the NDP 2030, in 2013, the department of Rural Development and Land Reform created the ‘Comprehensive Rural Development and Programme Model’. This model is based on a ‘Pro-active communitybased planning approach’ rather than an ‘interventionist approach’ to rural development (Gwanya, 2013).

In summary, rural areas require greater social, economic and infrastructural opportunities if they are to overcome the vicious cycle of poverty. The current plan of the state, as stated in the ‘National Development Plan(NDP) 2030’, aims to encourage active-citizenry to drive development efforts. By doing so, community leaders would have to take initiative in bringing forward development requirements to catalyse rural development (National Planning Commision, 2013). All of this further

Change in power relations (democraticization) in terms of class, race and gender.

Social, Institutional, Organizationl & Technical facillitation Land Reform: OPTION 1: Quitrent tenure system based on perpetual or limited rights

Rural Socio-Economic Infrastructure

ICT Infrastructure

Option 2: Limited free-hold tenure system

Amenities and facillities

Option 3: Unitary system of freehold title

Rural Economic Infrastructure FIG 3C : Comprehensive Rural Development Progeamme Model (CDRP). Graphic re-designed by author.

3.2 Islamic Voluntarism for developing communities. Islamic NGOs provide humanitarian assistance to poor communities, similar to that of non-religious based NGOs. However, the difference between the two are that voluntarism in Islam is a religious obligation (Salih, 2002). Thus, Islamic NGOs declare their efforts to enhance the Muslim identity and practice accordingly to the Islamic way of life whilst showcasing their efforts as a vehicle of promoting the Islamic faith (Salih, 2002). The resources that are donated towards these NGOs predominantly come from the following forms of obligatory and voluntary charity (Salih, 2002): 1.

Zakaah – a set amount (2,5%) of one’s wealth that is given as charity (obligatory).

Sadaqatul ‘Eid-ul Fitr – A set amount calculated yearly that is given as charity on conclusion of the fasting month of Ramadhaan (obligatory).

Waqf – Charitable endownments used in cases such as bursary schemes. (voluntary)

Sadaqaah – Optional charity in the form of donations and gifts. (voluntary)

Family support – supporting the livelihoods of family members (obligatory).

It needs to be mentioned that the recipients of charity (poor and needy) are excused from donating in charity themselves. The overall objective of Islamic voluntarism are to combine religious teachings with education, health and social activities (Karhili, 2018). 36

In South Africa, many Islamic NGOs are involved in either charity, relief and/or development campaigns. These organizations accept the forms of charity, mentioned previously, and uses it to drive their campaigns to develop informal and rural communities in national, and often international contexts (Karhili, 2018). Africa Muslim Agency, for example, is one of these NGOs that conduct such campaigns that allow the general public to engage, volunteer and donate towards causes that include building houses, safe water infrastructure and educational facilities in rural communities (Campaigns: Africa Muslim Agency, n.d.). Mosques, around South Africa, also offer these types of development initiatives. The first example is the Sultan Bahu center in Mayfair, Johannesburg. This Mosque has registered itself as an NGO and implements many community upliftment and welfare projects that include hunger alleviation, welfare for vulnerable children, drug rehabilitation and medical care assistance (About Us: Sultan Bahu Center, n.d.). A well-known scholar of Islamic economics, Muhammad Khan, mentions that there should be atleast one Mosque, located within every geographic boundary, that establishes themselves as a Mosquebased NGO (Khan, 1994). He further mentions that in a rural context, these NGOs should aim at developing the society as intermediaries between the local industries (including farming) and various commercial and industrial organisations. It is then the governments responsibility would to provide training to members and staff of the NGO for organisation purposes, as well as to establish suitable laws and regulations to regulate the affairs of the Mosque-based NGO and the people they serve. (Khan, 1994) A well-recognized example of Mosque-based community development can be analysed from the history of the Claremont Mosque during the 1960’s (Cape Argus, 2016). Imaam Abdullah Haron, an influential leader of the Claremont Mosque, was the catalyst of strengthening communities through the Mosque institute in Cape Town (Salih, 2002). He, as the leader of the Mosque, played a significant role in developing the youth. He formed the ‘Claremont Muslim Youth Association’ to assist the youth about society within and outside of religious viewpoints, whereby many Muslim and non-Muslim political activists would be invited to lecture and lead workshops (Cape Argus, 2016).

Among other activities, this Mosque was involved in assisting the poor African communities (non-Muslim and Muslim) of Langa and Gugulethu at a time when South African Mosques did not engage in these types of activities. They developed close ties with the Pan African Congress and assisted families whose loved ones were killed and imprisoned and was active in the fight of speaking out against the injustices of Apartheid. Imaam Harons legacy, as the pillar of the Mosque institute, is reflected in the charitable actions that are implemented today by many Muslim NGOs such as Gift of the Givers, Awqaf SA, Mutadafeen foundation and Africa Muslim agency, to name a few (Cape Argus, 2016).

The above case study of Bosmont Mosque elaborates on the role the Mosque has on developing stronger communities through social interventions, whilst Islamic NGOs may be more aligned in assisting communtiies with physical developments such as infrastructure upgrading, skills training workshops and access to resources (such as safe drinking water) to name a few.

From the two examples mentioned above, it is evident that there are in fact similarities between Islamic and other faith-based NGO operations. The difference, however, is that voluntarism is an obligation that Muslims hold as part of their faith, and are liable if they do not take initiative in assisting the marginalised and underprivileged. It is mentioned in the Holy Qur’an in Chapter 2 verse 177, “It is not righteousness that ye turn your faces towards east or West; but it is righteousness- to believe in Allah…to spend of your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves...Such are the people of truth, the Allah fearing” (The Qur’an (2:177)). In the work of Patel and Tayob (2019), a study was conducted to research the activities that encompassed various Mosques of Johannesburg. With regards to the Mosque as a community center (not an NGO), an outstanding example of this is found in the Bosmont Mosque. It is a community center, a learning center and an economic center at certain times of the year. Bosmont Muslim School is abutting the Mosque which offers secular education alongside Islamic education. Markets are held to sell locally produced products, of which the profits collected from the market are used to sustain the Mosque’s expenses (salaries, maintenance, rates etc.) for the entire year. The Mosque also serves as the headquarters for the community policing forum and offers self-defence classes for the community to partake in. Together with this, sporting activities such as football, rugby and cricket radiates from the Mosque in the sports fields closeby. Meditation classes also take place in the Mosque (Patel & Tayob, 2019).

(Author, 2019)

The main Mosque of Thembelihle, led by Moulana Aslam Dipitsi. (Author, 2019)

LITERATURE REVIEW

The Mosque as community development 38

4.1 The purpose of a Mosque in society It is not enough to discuss the various functions of the Mosque in the 20th century in order to understand the roles and functions of the Mosque today. In present day South Africa, existing Mosques function primarily as a place of worship and Islamic education. On a survey cited on an ongoing research project documenting the spatial footprint of Islam in Johannesburg (Patel & Tayob, 2019), it is noticed that rarely would you find an existing example that represents the full extent of the various functions a Mosque encompassed as were present in the earlier Islamic periods. Thus, it is only befitting that this research looks into various time periods to substantiate the variety of functions housed in the Mosque institute. Throughout the various time eras of Islamic history, the functions of the Mosque have evolved and adapted to the requirements relevant to its context. According to the example set by Prophet Muhammad (PBUH), his Mosque functioned as a place of worship whereby Muslims could pray together, as well as a facility that housed many social, political, charitable and recreational activities (Collins, 2011). After his passing, the Mosque was reinterpreted all over the world in different forms, housing different societal activities. On observation, these activities are found to have become somewhat reduced in urban contexts due to there being an influx of existing economic, political and education points found outside the Mosque boundaries (Collins, 2011). In rural contexts, however, it is observed that there is a pressing need for the revival of such activities. Thus, the Mosque precinct presents itself as being the nerve center, in Muslim contexts, to accommodate these multifaceted roles. In the research document presented in the works of Collins, 2011, he argues that the basic function of all

Mosques are uniformly used as a prayer space, and no further activities are necessary to be housed therein. This viewpoint contradicts the viewpoint of many Islamic scholars, such as Omer, who states the Mosque is, in fact, a multifaceted center. He further elaborates that the notion of the Mosque as a center for prayer and a center for community development are inseparable (Omer, 2014). Collins substantiates his argument based on his findings that all the Mosques he researched retained individuality. As an example, he mentioned that not all Mosques served as centers for religious and secular learning, nor focused around regional politics but may have become spaces for collective worship only. Based on these findings, I partially agree on his stance. The Mosque presents itself differently in different contexts, and only houses relevant activities that are pertinent to its context, however, the Mosque would never function as a prayer facility alone. The obligation of Muslims are to link themselves to the Mosque for the purpose of prayer five times a day, thus creating an obvious, ordinary link to social engagement and more so, an opportunity for the Imaam to give da’wah to the attending congregation. Already, this presents two forms of community activities in the form of Islamic education and social engagement. On the requirement of this research report, the community have presented some crucial societal challenges that need to be addressed (see pages 26-28). Succeeding are the different ways the Mosque presented itself as a community development center, initialized from Prophet Muhammad’s (PBUH) Mosque and some early Islamic developments.

4.1a The Mosque as a center for religious activity During the era of Prophet Muhammad (PBUH) there were many Mosques constructed throughout the city of Medinah. Medinah presented the first physical representation of Islam and became the starting point of Islamic civilization (Omer, 2009). All the Mosques built within the city were functioned to house the five daily prayers (Salaah), however, the Prophets’ Mosque was termed as the Jum’uah Mosque and was the only Mosque that would facilitate the Friday prayers (Omer, 2014). 39

The prophet (PBUH) encouraged people to frequent Mosques promising plentiful rewards, gifted by God, to those who inhabit it. As an example, it was recorded in Haadith that offering a prayer in congregation is twenty five times more rewarded to that which is offered alone (Al-Bukhari, 1981, Haadith no. 466). On further elaboration, the same Haadith mentions “… If one performs ablution and does it perfectly, and then proceeds to the Mosque with the sole intention of praying, then for each step which he takes towards the Mosque, Allah upgrades him a degree in reward and forgives one sin till he enters the Mosque. While he enters the Mosque he is considered in prayer as long as he is waiting for the prayer and the angels keep on asking for Allah’s forgiveness for him and they keep on saying: ‘O Allah! Be merciful to him; o Allah! Forgive him,’ as long as he keeps on sitting at his praying place and does not pass wind” (Al-Bukhari, 1981, Haadith no.436).

It has to be mentioned that the obligatory prayer is not the only form of worship that is performed within the Mosque. Activities such as reciting and studying the Holy Qur’an, dhikr meditation and the practice of I’tikaf (Omer, 2014).

4.1b

The Mosque as a center of Learning

“The Prophet regarded any day as lost in which he did not increase in that knowledge that would draw him closer to his Lord.” (Al-Ghazali, 1904, p. 3) Abu Hamid al-Ghazali, one of the most influential philosophers in Islam, stated that man “…was created only to know (learn)” (Daud, 1989). Preceding to the time of the first Mosque of Islam, there were no schools built. Therefore, it was natural for the Mosque of the prophet to become a center in which Islamic knowledge could be spread, and has been mentioned to be the most progressive Islamic learning institute of all time (Omer, 2014). During the life of the prophet, his Mosque functioned as a center that Muslims capitalized on in acquiring knowledge of faith. Study circles, individual studying and intellectual discourses were commonly found in the precinct of the Mosques throughout Medinah (Collins, 2011). 40

Leading to the civilizations that followed after the death of Prophet Muhammad (PBUH), the role of education that was facilitated in the Mosque precinct had greatly expanded. Under the reign of the Umayyads and the Abbasids (from year 661 and 750, respectively), education expanded beyond the realm of Islamic teachings. Students at the madressahs would study subjects that included history, geography, economics, political science, philosophy, chemistry, physics, geometry, medicine, engineering and astronomy. (Sibai, 1987) Both male and female students would travel extraordinary distances to acquire knowledge from these esteemed schools. (Sibai, 1987, p. 33) In Cordoba, Spain, during the late 8th century, schools were considered to be a crucial link to the Mosque. (Scott, 1904). At the inception of this empire, any location wherein Islam was present, Mosques were established and learning would take place. By the 9th century, almost every Mosque in Cordoba had a co-ed elementary school attached. (Waardenburg, 1965) These schools would facilitate early childhood development linked with studies of the Qur’an. For those who intended to study further, the larger Mosques in Cordoba would offer courses in secular education. (Waardenburg, 1965)

4.1c The Mosque as a center attending to public affairs. The Prophet’s (PBUH) Mosque played the role of the first seat of Islamic government in Medinah. The Prophet would spend countless hours dealing with the affairs of the city state (Farahati, 2011). On most occasions when the Prophet would return from a journey, his first stop would be the Mosque where he would perform a short prayer. He would then attend to the people’s affairs and societal needs. (Omer, 2014). The Prophet’s house was attached to the Mosque, an appropriate location due to the Mosque’s function as the house of parliament, much like the “White House” in Washington, DC. Unlike the White House, the Mosque was utilized as a public center for the greater population to gather, pray and gave the public authority to take part in significant government decisions (Farahati, 2011).

4.1d The Mosque as a welfare and charity center After the establishment of Islam in the city of Makkah in the early 7th century, the Prophet, along with those who accepted Islam, migrated to Medinah due to the harsh circumstances faced in Makkah. On arrival in Medinah, the Mosque was built as the first landmark of the Islamic foundation. This Mosque was founded on uninhabited land centrally located to the settlements of the existing tribes in Meidnah. Although it was a simple structure, it housed many functions, one of them being a place from which the poor of Medinah could come to receive food and aid/ charity. (Armstrong, 2007, p. 102) Also, it was in this Mosque that the poorest people of Medinah would reside, temporarily, until their conditions would improve. There was a reserved shaded structure placed in the Mosque, called the ‘Suffah’, that could house up to 100 poverty-stricken people (Farahati, 2011). It was instructed by the Prophet that the community, including himself, were to assist the people of the ‘Suffah’ on a daily basis, providing them with food and any other assistance that would assist them (Omer, 2014). Also, it was noted that the prophet, along with his companions, would regularly share with them whatever their households could afford and often eat with them. (‘Abdullah, 1991). Reserving sections for the poor to reside within the Mosque were not only found in the Mosque of the Prophet. This continued throughout many civilizations that followed in the Muslim world. The Ummayyad’s period, as an example, became a shelter for the poor and the traveller (Sibai, 1987, p. 18)

4.1e The Mosque as a place for light social activities The Mosque of Prophet Muhammad (PBUH) was a place where sport and recreation would be housed both inside and outside the Mosque. Occasionally, the prophet and some of his companions would practice archery from Maghrib until it was too dark to see the targets. (Omer, 2014)

On another occasion, as stated in Haadith, during the E’id festivals, some Ethiopian nationals were displaying their skills as a performance using spears. The Prophet, along with his noble wife Ai’sha, sat and observed this entertainment. (Al-Bukhari, 1981, Haadith no.103) Also, during the era of the Ummayyads, Mosques became spaces where special social occasions were celebrated therein, often receiving foreign dignitaries. Activities such as tales of morality would be told and poetry would be recited (Collins, 2011).

4.1f

The Mosque as a rehabilitation center

During the time of the Prophet (PBUH), his Mosque was used as a detention and rehabilitation center. It should be noted that the detention center fostered rehabilitation. As stated in Omer, 2014, there is no point in providing a facility for someone to be detained in, if, after his / her service is paid, they go back out in the world as the same criminal or offender without being rehabilitated to become a positive, orderly citizen. Thus, the detention center had two roles: (Omer, 2014)

a. To ensure the safety and fair treatment towards its prisoners b.

To serve as an educational center to spiritually and psychologically rehabilitate the guidance of Islamic teachings.

It was reported in Haadith, that the prophet would treat the captives of war detained in the Mosque so well that on their release, they would convert to Islam. (AlBukhari, Sahih al-Bukhari, Haadith no. 451). Currently seen in contexts today, Mosques are not used for imprionment. It is, however, common that Mosques are used as a center for rehabilitation in other aspects, such as health (both for physical and mental wellbeing) (Cajee, 2016).

Madressah of Hambali orphanage

4.1g The Mosque as a hub for economic development.

water tower hospital

residence minaret

The Prophet (PBUH) prohibited the activity of trade to occur within his Mosque, and any other Mosques (Dawud, 1997, Haadith no.1074), but he did not prohibit it outside the Mosque (Al-Bukhari, 1981, Haadith no. 782). The likes of this brought about many markets abutting Mosques through many variations in early Islamic societies (Omer, 2009). This can be seen today in many Islamic civilisations around the global, such as Egypt, Isfahan, Pakistan, India and Morocco, where the Mosque becomes the nucleus around which Islamic life is rooted from. Organic pathways link to the Mosque consisting of rich, dynamic market spaces, compact residencies, educational institutes and recreational facilities.

entrance Mosque Madressah

Madressah of Hanafi

Madressah of Malaki

mausoleum

Madressah of Syafi’e

FIG 4B: Diagram represetning the multi-usages of the Mosque of Sultan Hassan in Cairo, Egypt.

However, it must be made mention that the activities immediately surrounding the Mosque should maintain a tolerable environment through its visual, sound, aromatic and crowd-oriented conditions. (Aslam, 2010)

4 6

Qiblah Wall

Covered Prayer area

Back shaded area / Suffah

Open court

Entrances

6. The prophet’s (PBUH) residence

1 UNIVERSITY

2 LIBRARY

PUBLIC SQUARE

Mosque AS ANCHOR INFRASTRUCTURE

ELEMENTARY SCHOOL

5 3

Madressah BURIAL CHAMBER

FIG 4A: Masterplan of Beyazit Mosque Precinct, Turkey

30m

FIG 4C: The first enlargement plan and model of prophet Muhammad’s (PBUH) Mosque, during his lifetime, in Medinah, Saudi Arabia.

Prayer hall / facility (Musallahs):

4.2 Building traditions for constructing Mosques.

A Musallah is not considered to be a Mosque (Battle, 2016). These spaces are used for a Muslim to perform their obligatory prayers. This type does not normally have community development characteristics, but the sanctity of this space is of equal importance to that of Mosques (i.e cleanliness). A private house can also be classified as a Musallah, provided prayer is performed therein. It is also commonly found in hospitals, malls, and airports. (Battle, 2016)

Building Mosques for the pleasure of God Inspiration for building Mosques come from the Haadith of Prophet Muhammad (PBUH) that says,“ He who built a Mosque for Allah, Allah would build a house for him like it in Paradise (Heavan)” (Muslim, Haadith no. 1084, 1085). Based on this, Mosque construction is one of the most desirable and rewarding construction activities in the Islamic world. The building of a Mosque is regarded, by God, as a “lasting Charity” (Sadaqah Jariya). In the case of building a Mosque for the pleasure of God, good deeds are recorded for that person who participates in this activity for as long as the building is used for its intended function, even after he passes away. Thus, Muslims living in early Islamic civilizations (dating back to the era of prophet Muhammad(PBUH)) were eager to build Mosques whenever a need arose. (Omer, 2009). This justifies the Mosque as being the most identifiable piece of Islamic architecture in the Muslim world. It should be mentioned that there are different types of Mosques that Muslims build, however, regardless of type, Mosques facilitate the function of collective worship and community engagement. The levels of engagement would be dependent on the purpose of which the Mosque is built for. These types are categorized as the following:

FIG 4D : Musallah in a hotel.

Neighbourhood Mosques: These Mosques are considered smaller Mosques usually located within smaller areas of a larger Muslim community, or where people are often temporarily located (such as those in universities). Furthermore, these Mosques have fewer functions than that of Jumu’ah Mosques. Some activities such as teaching Islamic education and a place where congregational prayers can be performed are usually housed here. It is built out of necessity for the convenience of congregating and praying together, as a community, and is located in closer proximity to the homes of Muslims than that of a Jumu’ah’ Mosque. (Omer, 2014)

FIG 4E: The interior and exterior of a former house in Bassonia Johannesburg, transformed into a Mosque. (Photo credit: Ebrahiem Astrie)

Jami’ Mosques:

This Mosque type is more commonly known as the “Jum’uah” Mosque which literally means Friday. The word is rooted from the Arabic word “Gama” which means “to gather”. These Mosques are the main Mosques located in a city / area. Jami’ Mosques offer more functionality to society than any other Mosques in society (Aslam, 2010). The reason for this is that positions itself as a nucleus for the Muslim community (Omer, 2014). As an example, the Jami’ Mosque would usually facilitate higher learning spaces as seen from the Ummayyad and Ottoman empires (Scott, 1904). Also, these Mosques usually facilitate the larger Muslim society during the Jum’uah prayer sermon, as well as, in the month of Ramadhaan where special prayers are performed at night, thus needing to accommodate more occupants than neighbourhood Mosques. (Scott, 1904)

Open prayer spaces: Most commonly used to facilitate the ‘Eid prayers , twice a year, on an open field usually located on the outskirts of the city. (Aslam, 2010) This prayer space is temporary and is only used to facilitate the ‘Eid prayer and sermon. It is recommended that the broader society of Muslims pray here every ‘Eid. The number of persons attending these spaces far surpass the space requirements of the Jami’ Mosque. It is out of Sunnah that Muslims attend open prayer spaces during the celebration of ‘Eid. These spaces only accommodate the function of prayer and social engagement.

FIG 4H : Cyril Ramaphosa, ANC President of South Africa, giving a speech during the gathering of the ‘Eid sermon.

FIG 4F : The Jumu’ah Mosque of Cape Town captured after the Jum’uah prayer

Decoration of Mosques – between acceptance and rejection. Common debates of Mosque decoration are found in the construction of Mosques today. Islamic principles are often missing in the conceptualizing of Mosque architecture in the 20th century. There are only two factors that influence the design and construction of Mosques in the realm of Islamic architecture, namely, The Qur’an and Haadith (Omer, 2009).

FIG 4G : The Great Mosque of Djenne in Mali (Jum’uah Mosque)

Acknowledgement of why Haadith and Qur’an are considerably underused, underestimated and undervalued in building Mosques could be as a result of western studies

of Muslim artistic and cultural heritage been conducted in the context of “orientalism” (Abdelrahman, 2010). Abdelrahman mentions, in his study on “the influence of Haadith on the architecture of early congregational Mosques”, that only few research academics make mention of Islamic teachings, along with its restrictions, as being the foundation of Mosque architecture. Relating to the decoration of Mosques specifically, based on Haadith (an imperative pillar of Mosque architecture) the Prophet Muhammad (PBUH) had said that whenever a person’s conduct (‘amaal) weakens, they start decorating Mosques. (Ibn-Majah, Haadith no.733). Contradictory to this, Abu Hanifah’s (a Muslim theologian and founder of the Hanafi school of thought) view of decorating and beautifying Mosques, was considered highly admirable as it signifies “the exaltation of the Mosque institution and the ideals that underpin its existence” (Omer, 2016). He substantiates that since people are already inclined in decorating their houses, shops and schools, their Mosques should also be appropriately and reasonably decorated. If by not doing so, some people of weak faith would undermine the Mosque viewing it with less respect and appreciation (al-Hamid, 2004). However, the depth of the term ‘decoration’ has not been clarified fully in Haadith or Qur’an. Also, Islam views the aim for achieving excellence (Ihsaan) as a responsibility for all Muslims to strive for. The term Ihsaan means to make beautiful (Yusuf, 2011. [Video file])and to strive towards achieving the best in every aspect in life, building and construction being no exception. (Abdelrahman, 2010).

become inclined to forsake a matter that Islam has imposed on them”(Omer, 2016, p. 15). Therefore, decoration of the Mosque is not considered a haraam act, but rather makruh. Subsequent to this, there are a few recommendations mentioned in (Omer, 2016) on decorating Mosques: i. Mosque decoration must not interfere and decrease the concentration of a person whilst in the state of prayer. ii.

Decoration must not be extravagant and wasteful.

iii.

Decoration of the Mosque must not be superior to the functions of the Mosque.

iv.

Mosque decoration must not come at the expense of leaving out some or other societal facilities.

Mosque beautification should appropriately honor its existence. Due to the high quality of life standards experienced today, it would be unjust if the Mosque were to be seen as inferior to a persons’ home or workplace. Similarly, the entire construction and aesthetic should not be boastful and competitive. (Al-Bukhari, Sahih al-Bukhari, Haadith no. 6588).

Omer mentions, in a conclusion of accepting decoration in erecting Mosques: “… the whole thing must be studied carefully taking into consideration a number of religious and socio-economic factors. If the Prophet (PBUH) intended to prohibit totally the acts of beautifying and decorating Mosques, either he or the Qur’an would have done it in ways that neither contained ambiguity nor left room for any doubt. It will never be the case that the entire Muslim community will be in agreement on a matter that the Islamic message does not authorize. Nor will it ever be the case that all Muslims will

FIG 4I : The Bait Ur Rouf Mosque in Bangladesh with no decoration in the interior

4.3

Cultural components of Mosque design.

Muslims use architecture as a manner whereby their culture, identity and civilization could be presented to society through physical representations. Some of these components and elements came from the teachings of prophet Muhammad (PBUH), but most are rooted from cultural construct, with its sole intention to enhance the function of the Mosque.

The courtyard: The courtyard is a commonly used component in the makeup of Islamic architecture. Its functions are diverse in nature and its usage represents a cultural, environmental, structural and religious experiences. (Omer, 2008) The courtyard is an enclosed, open to sky area (could be covered by a roof, but not common). The function of courtyards are primarily used as meeting or gathering spaces. The benefits of using courtyards provide opportunities for sensory stimulation, socialization and other meaningful social, religious and educational activities (Darkhani, 2019). Due to its openness, the courtyard also provides a space for diverse temporary events to be housed when required. The courtyard controls interaction and it is important to maintain a degree of privacy in the design and placement of the courtyard (Mourad, 2014). The courtyard is mainly present in the construction of Jumuâ&#x20AC;&#x2122;ah Mosques and used as an additional floor area for congregational prayers during the auspicious Friday prayer sermon. (Weisbin, 2014).

FIG 4J : Tranquility of the courtyard at Masjid Tariq bin Ziyad in Linbro Park, Johannebsurg.

The Minbar (Pulpit): A raised platform, located in the front of the Mosque where the Imaam delivers his sermons. It is used for preaching or providing sermons before and/or after the Salaah (prayers). It takes the form of a small set of stairs for the purpose of elevating the speaker. The height of the Minbar is dependent on amount of occupants in the Mosque. This is to achieve a sound view of the Imaam from the occupant in the front of the Mosque and also, the viewpoint of the person at the extreme rear end (Mourad, 2014).

FIG 4K : The Imaam of the Jumâ&#x20AC;&#x2122;uah Prayers delivers sermon to the attendees.

The Mihrab:

Floor Covering:

A concave niche which points in the direction of Makkah (Towards the Kabaah). This component is located in the front of the Mosque infront of which the Imaam delivers the obligatory, congregational prayer. This was first introduced in the Ummayyads periods resonate the voice of Imaam. (Abdelrahman, 2010)

Commonly found in nearly all Mosques, the floor would usually consist of a soft material, such as carpets for three reasons, namely: i.

To limit the noise of footsteps in an attempt to preserve the quietness of the Mosque.

ii.

When entering the Mosque boundary, shoes are to be taken often to preserve the purity of the space. Also, ensuring purity after cleansing oneself through whudu. As a result, The carpet provides a clean area for one to walk, prostrate and sit on.

iii.

Beautification of the Mosque through colour and (moderate) decoration (Davies, 1982).

FIG 4L : The Imaam would lead the congregatory prayers behind the Mihrab to resonate his voice

Ablution facilities (Whudu facility / Fountain): Islam views cleanliness as half of faith, as stated in Haadith (Muslim, Sahih Muslim, Haadith no.233). Muslims are obligated to cleanse oneself through whudu before praying Salaah and reciting the holy Qurâ&#x20AC;&#x2122;an. Fountains or rows of taps are usually located in the center of a forecourt (found in historic Mosques) or in close proximity to the main door of the Mosque (found in 20th century Mosques). The use of a fountain represents purity and serenity in Islam. (Mourad, 2014)

FIG 4M : A man making whudu at an ablution fountain

FIG 4N : Mosque carpet forming rows for attaining straight lines, during congregational prayers.

The Minaret: A tall, thin tower or column used as heighted platform for the Muezzin to sound the call to prayer (Salaah) (Mourad, 2014). Its elevation allows the sound to travel further distances than it would if it was delivered on ground level. In present day, speakers are often placed on the Minarets to resonate the call to prayer. A second function of the minaret is to distinctly differentiate and locate the Mosque from other buildings in the same area. (Aslam, 2010).

FIG 4O : Easy to locate the Mosque through the height of the Minaret against the city skyline of Stone Town, Zanzibar. (Author, 2019)

Domes: A purely cultural manifestation. The dome is an arch that is turned 360 degrees. The dome is treated differently, in different locations, emphasising the cultural identification of Islam as a physical presence. (Davies, 1982) The dome in the Muslim world, different to the likes of domes represented in cases such as gothic architecture, represents “as a symbolic representation of the vault of heaven.” (Davies, 1982, p. 136)

FIG 3R : A spatial example of some of the common components found in Mosques

4.4 FIG 3P : Green dome of the Prophet’s (PBUH) Mosque in Medinah with the Minaret in the backdrop

Arches: Similarly to the component mentioned above, this component is purely a cultural construct. Arches are strong structural elements that are used primarily to strengthen the top-structure of the Mosque, whilst simultaneously freeing up maximum floor area. Arches are an important aspect Muslim architecture as it symbolizes precepts such as unity, beauty and Ihsaan. It is commonly found when constructing long rows or surrounding arcades and courtyard spaces. The arch, in Mosque architecture symbolizes the division between secular and sacred space (Brandstatter, n.d.).

FIG 3Q : Rows of arches holding up the top structure, allowing more frequent openings to circulate from prayer hall to courtyard.

Space requirements

The basic function of all Mosques is for prayer. In Islam, an instructed method of prayer, known as Salaah, has been taught to us by the Prophet Muhammad (PBUH). Muslims stand in this prayer, shoulder to shoulder, in congregation (obligatory prayer) as well as alone (supplementary prayer). Muslims stand in rows facing towards the direction of the Kabaah in Makkah, Saudi Arabia. It is important to mention that whilst performing Salaah, it is not permissible, as per the rulings stated in Haadith, for one person to cross the path of a person performing Salaah to the length of which he/she requires when in the position of Sujood (Prostration). The importance of refraining from walking infront of a person is given in the Haadith, reported by Abu Juhaim, “If anyone who passes in front of a man who is praying knew the responsibility(sin) he incurs, he would stand still (for) forty (years) rather than to pass in front of him” (Muslim, Haadith no. 507) Therefore, it is necessary for us to understand the space requirements and circulatory methods of Mosques. The space requirement for prayer per person in a Mosque is approximately 1,25 m required between each row and 0,6m between each Musalee (Aslam, 2010).

Carpet Area used for prayer

Carpet Area used for prayer Minbar

Imaam area

Access

Minbar

Court

Prayer Hall

Access

Mihrab

Access

Walking area

Walking area Access

FIG 4S : Circulatory example of prayer hall in Plan View. (Author, 2019)

600mm

FIG 4T : Circulatory example of prayer hall in axonometric View. (Author, 2019)

600mm

1250mm

600m

FIG 4U : Space requirements for Musalee in prayer hall : Plan View. (Author, 2019)

600m

FIG 4V : Space requirements for Musalee in prayer hall : Axonometric View. (Author, 2019)

An interior view of the main Mosque of Thembelihle (Author, 2019)

LITERATURE REVIEW

Islam and its spatial obligations 50

5.1 Understanding Islamic Architecture Islamic philosophy is grounded in the pursuit of piety, truth, justice, love, wisdom and selfless service to humankind. The primary requirement for man is to worship Allah. (Qur’an (51:56)). Islam provides humanity with basic rules of morality and guidelines of proper conduct. These rules establish systems, regulations, attitudes and views of which all Muslims should follow. It fosters and stimulates ‘Ibadah which is an active consciousness of all Muslims in every moment of their lives. (Omer, 2009) As stated by Alfred Frazer, as edited by M.A.J. Beg, the nature of Islamic architecture is: “The architecture of Islam is the expression of a religion and its view of the world rather than that of a particular people or political or economic system.” (Frazer, 1981). Islamic architecture would then be translated as a medium that fulfils the actualization of the Islamic message. Thus, this architecture serves as a viewpoint of how Muslims translate the message of Islam into reality which also represents the identity of culture and civilization in the Muslim world. According to Ibn Qutayba, a Muslim scholar has of the 9th century, as cited in the work of Afif behnassi, the scholar compared a house to a shirt, saying that just as the shirt should fit its owner, so should a house fit its dwellers (Bahnassi, n.d.). This means that the function and aesthetic must correspond to the needs and requirements of its users. Similarly, Islamic architecture needs to fit its purpose of serving the mind, body and soul. After mentioning that Islamic architecture is governed through its practice, function without a specified form could be adequate enough for this type of architecture to exist. This does not mean that form has no role in Islamic

architecture, but rather makes mention that form should enhance function. Form is thus secondary to function. Emphasis is placed on function because the religion of Islam is founded not on abstract philosophy but on action and concrete life strategies. The term ‘Islam’ means submission in its direct translation. If one has to place the word in its position in linguistics, submission implies that there is a continuous action happening. This refers to the fact that God awareness should be present in every moment of life. It strikes a fine balance between the requirements of family, personal life, spiritual state as well as societal development. (Omer, 2009) Afif behnassi also makes mention of the extent of which Islam influences its spatial formation: “The diverse traditions, languages and cultures of the people who converted to Islam throughout the world, from China in the east to the Atlantic, in the west, gave variety to the architectural enterpirse, while sticking to the principle of functionality. Greeks and Romans, for instance, had a standard style for all kinds of buildings, while Islamic architecture always strove to make the shape of the building fit its function. The architecture of the Mosque is different to that of the school, the cemetery, the hospital or the house and it is very unlikely that the function of a building be mistaken from its architectural form. Rather, the value of a building is proportional to its capacity to fulfil the function set for it. A house is perfect when it carries out its mission; that of ensuring protection and peace” (Frazer, 1981) The nature of Islamic teachings is not confined to the act of praying, but for man to develop himself in society in such a way as to (Ansari, 1992): o

develop his personality and character

establish a pious society in which human beings can live a peaceful, integrated life.

Understand the value of nature in order to comprehend man’s status in this world in relation to the power and glory of God.

The points above are mentioned to place the reader in perspective of the requirements of man in Islam. Thus, the establishment of social, economic and political justice are all considered as acts of worship and is consequential to his status in Aakhirah (Ansari, 1992). Islamic architecture is then identified as the playing field of implementing the views of Islam and becomes the vehicle for its promotion and advancement. This is done through all aspects of Islamic architecture: its perception, visualization, aesthetics, planning, execution and utilization (Omer, 2009). The adjective ‘Islamic’ is often branded to items/ artifiacts that may have some resemblance of cultural concepts that existed in the early Islamic societies. Some examples of this can be noticed when hearing terms such as ‘Islamic-art’, ‘An Islamic city’ or even ‘ An Islamic state’. These notions are only valid if the process of the product represents the ethos of Islam and that Islamic consciousness was the driving force of its final product. Confusion may arise when using the adjective ‘Islamic’ to justify concepts that does not represent Islamic values, but rather, the culture that was inspired through Islamic developments. Some examples include ‘Islamic-doors and windows’, ‘Islamic patterns’ and ‘Islamic costumes’. This is inappropriate and creates a misconception about Islam and its people. Islam is pure and therefore the concepts that are produced by its followers should be pure and does not relate to objects and circumstances that do not aid in the promotion of the faith. Islamic architecture plays a big role in the religion’s survival and awareness. Apart from the memorization of the divine scripture of God (The Qur’an), Islamic architecture presents itself as a physical reminder so that one may not be enticed in deviating from his/her responsibilities towards God and his wishes. These expressions are not isolated to the viewpoint of Islamic practitioners. Le Corbusier mentions in his work that architectural representation always expresses the feelings of the designer and that there is always an intimate relationship between people and their spatial constructs.

“The architect by his arrangement and forms, realizes an order which is a pure creation of his spirit… He determines the very movement of our heart and our understanding; it is then that we experience the sense of beauty” (Corbusier, 1989). This statement substantiates that all architecture is a window to the soul. In our case, it is a soul that is founded on the establishment of religious ideologies.

5.2 The driving force of Islamic architecture. The first signs of Islam architecture were born during the latter part of Prophet Muhammad’s (PBUH) life. It was he that laid the foundation of Islamic architecture, although, at its inception, the physical expressions were still elementary and unrefined. This era gave rise to a conceptual ideology that was only later explored in its physical appearance, in different contexts, as the message of Islam spread. Islam has always been an urban faith. It originated in Makkah, a booming city of successful merchants (Joel, 2003) and spread into Medinah, which portrayed the first model of an Islamic city. The primary duty of society, from an Islamic perspective, is the adoption of cohesive and homogenous communities that foster the essence of brotherhood/ sisterhood. Thus, the ultimate goal of its societies are clear; to gather Muslims in order to fulfil their life’s mission as a single Ummah that results in strengthening the Muslim community on both a local and global scale. As previously mentioned, Islamic architecture stems from Islamic philosophy and guidelines. These guidelines are found from only two sources: 1.

The Holy Qur’an

Sunnah of prophet Muhammad (PBUH).

These two sources are not concrete formulae of what and how Islamic spaces should be designed, but rather used as sources of inspiration and innovation. For instance, the Qur’an and Sunnah do not speak about the way

Mosques, houses and internal spaces should be designed, but they speak about the activities and other issues that are required and so must be considered when designing. These holy sources also speak about many examples of historic civilisations, and how the communities in each respected era used architecture and the built environment as a tool for expressing either righteous or evil practices (Omer, 2009).

5.3 The four categories of building activities

As we know, architecture has the potential of expressing ideas, status, power and reputation. Likewise, it could easily be abused and misused at the hands of the designers, users and owners. Producing such architecture that exerts extravagance, arrogance, discrimination and corruption are all dismissed under the banner of Islam and are considered as grave sins that are punishable by God in the Aakhirah (Omer, 2009).

Wajib Buildings (Obligatory):

The role of Qur’an and Sunnah in shaping the identity of Islamic architecture can be summarized in the following concepts (Omer, 2009): 1. Education 2. Guidance 3. Inspiration 4. Context 5. Contentment

On conclusion, Islamic architecture must meet the demands presented in both the Qur’an and Sunnah as the foundation for its concept. However, Spahic, a professor of the Islamic built environment in the International Islamic University of Malaysia, states that following this demand is to master the building technology and engineering of the current era whilst simultaneously answering the required necessities in the context of which the building is placed (Omer, 2009).

According to the Islamic scholars preceeding the prophet Muhammad(PBUH), they have categorized the building activities into four categories,

This type represents any building or building activity that does not, in some way, jeopardize the wellbeing of Muslims. Building Mosques, private homes or any other structure that promotes safety and security in cities and spaces (such as city walls in the past). Part of this category is also to build buildings that are seen as a necessity and can only be translated in a physical, separate building to achieve its function. As an example, if there is a need in society to build a Mosque for the purpose of collective worship and communal benefits, even though there is another Mosque nearby, then this falls under the category of Wajib. If, however, there are two Mosques in close proximity to each other and these two Mosques are not collectively pertinent in covering the desired needs in the community, and as a result segregates communities within society, then this is deemed impermissible and unlawful in Islam. An example of this foul practice is found during the lifetime of prophet Muhammad(PBUH) in a suburb called Quba, located in Mediah. A Mosque was erected in close proximity to an existing Mosque without a desired need in the community pretending to advance Islam. However, this act had harmful intentions of segregating the Muslim society. This Mosque was then referred to as the “Mosque of Mischief”.

Mandub Buildings (Recommended) This type refers to any building activity that does not necessarily require a separate building, or building at all, to host its function. Activities in this category refers to activities such as building markets, schools and other educational facilities and recreational facilities. This is because these activities aren’t dependent on being facilitated in its own building. 53

As an example, the function of a school can exist under the structure of the Mosque. Muslims are encouraged, not obliged, to build buildings for these activities. If there are no physical structures for this activity to occur, it does not lead to an offence in the views of God, however, if one is to build a building for this activity to occur under, then it is indeed rewarded God. It should be noted that although these buildings are seen as ‘recommended’, the activities are seen as obligatory. As an example, education is one of the greatest obligation upon Muslims, however, building structures to house the existence of schools are not seen as obligatory. This is because houses, Mosques and other built environment components could easily be activated to serve as education centers. Likewise, the functions of businesses, markets and governmental institutions are all viewed as obligatory activities in Islam due to the dependence society places on them to promote the wellbeing of its people. This gives us the recommendation of building more mixed land use typologies that serve multiple functions instead of private, boastful spaces housing singular usages.

Muhbah Buildings (Religiously neutral) This type refers to any building that is neither forbidden nor recommended / obligated. They are neutral because they do not serve as religiously significant or have any value to the enhancement of society. This mainly refers to cases whereby a person extends his home to offer him additional comfort. Moderately beautifying Wajib and Mandub buildings also fall under the Muhba category. An example to this is by designing gardens, fountains or permitted monuments to enhance the spatial or physical experience of space. However, if such gardens or fountains are built for more important functions other than for its aesthetics, then building these components would fall under the Mandub category.

Haram Building (Prohibbited) This type refers to any type of building that promotes sin. Activities that are housed in these buildings could include gambling, alcohol usage, prostitution, indecency, corrupt economic practices, discriminative exclusion or the 54

promotion of any societal infringements. It is also prohibited to build on stolen and confiscated land and to build any building over the graves of people. Building any of these items mentioned above are severely punishable by God. Unethical practices of building are also prohibited by Islam. The more severe they are in fault, the more spiritually faulty they are. These practices may not always be seen in the physical parts of buildings, such as: unhealthy competition, lack of hygiene, causing harm to the environment, creating unsustainable architecture and the failure to integrate architecture that promotes good and forbids evil activity (Omer, 2009). Prophet Muhammad(PBUH) also mentions the instances where one should be wary of and whether it is necessary when erecting buildings. These points are extracted from Haadith :

“Every building is a misfortune to its owner, except for a. what cannot” -meaning except what is essential (Dawud, Haadith no.5218). This Haadith states that buildings that are not constructed out of necessity, it is deemed a Haram building. b.

“Every act of kindness is a form of charity… except for building and wrongdoing” (Sa’duddin, n.d.). This makes mention that excessive and elaborate buildings should not even be given off as charity. The weight of this Haadith exemplifies the manner of which unethical building activities are viewed as in the eyes of God. This also makes mention that the wealth given to man by God should be used justly and without boastfulness, jealousy and out of love of material belongings.

c. “…The day of judgement will not pass till people start competing in erecting high buildings” (Al-Bukhari, Haadith no.6588). This Haadith makes mention of what exists today in both the western and Arab worlds. An example can be seen as far as the Burj-Khalifh, in Dubai, where power, status and wealth are used as tools of attaining status and city visions. A more common example is found in Johannesburg: The Nizamiye Mosque, in Midrand , although has multiple positive land-uses that are fundamental in the creation of

Islamic spaces, have no pertinence over its scale and cost to produce such a grand Mosque especially because it is rarely occupied to its intended capacity and usage. The above mentioned Haadiths are not to mislead the understanding of the reader. It seeks to place into context the severity of building improperly. Islam understands that no civilised life can be imagined without the built environment and that man’s noble purpose on earth cannot be possible without it. (The categories of this section (5.3) were sourced from (Omer, 2009, pp. 136-140))

5.4 Principles of Islamic Architecture The first example of the Islamic city dates back to the establishment of the city’s first central Mosque of prophet Muhammd(PBUH) in Medinah, Saudi Arabia. This was used as the example that was later used in principle for all other Islamic cities that was developed thereafter. These principles are summarized in the following six categories:

Function-Form Relationship

As mentioned previously, the building’s function is of utmost importance in determining the outcome of the building. Form is secondary to function and should only be used in complementing its function. It Is inappropriate for people to be obsessed with a buildings form if it exists in isolation from its function. Such is the case of a Mosque; the function of a Mosque remains the same, however their form is subject to change depending on the cultures, geographic location and socio-economic conditions of the located site of development. The items placed inside the building should also only be placed if there is a requirement for it to be there. As an example, there should be adequate lighting throughout the occupied spaces, comfortable spaces that people find contentment occupying and

adequate measures of protection from the elements should be taken into account when building. If form contributes to the enhancement of such functions, as stated above or to any other relevant requirement, then form is deemed permissible to engage in, provided it is not excessive in nature.

Respect for the environment

Architecture has to be sustainable from its conceived idea to its creation and to its usage. There has to be a peaceful co-existence between people, their built environment and nature. An example is given by prophet Muhammad (PBUH) when he once went to a gravesite, which was unlevelled and filled with date trunks. He ordered the land to be levelled and the trunks to be removed. He then recycled these trunks for the usage of building a wall to the prophet’s Mosque (Omer, 2009). Another example is found where certain stones and pebbles were used as drainage solutions during wet weater conditions so that the Mosque would not be puddled with wet mud. Simultaneously, these pebbles also had a low level of thermal conductivity which meant they did not heat up in times of dry, hot weather conditions.

c. Cleanliness Cleanliness, as mentioned in Haadith is considered as a branch of faith in Islam. This applies to cleanliness of the body, dwelling places, streets, markets or rivers (Muslim, p. Haadith no.328). Thus, architecture should be a vehicle of promoting cleanliness even if it is only as a means of aftercare servicing. The prophet(PBUH) had said that whoever does away with a disturbance (litter, noise etc.) from the Mosque, God will build a house for him in Jannah (Al-Bukhari, Sahih al Bukhari, Kitab al-Salaah, Haadith no.390). This Haadith pays tribute to the importance of keeping the environment on which buildings are placed on clean. It also places importance on having cleaning staff as an imperative part of the after-care of all buildings as it is rewarded by God.

Comprehensive Excellence (Ihsaan)

Striving for excellence is what God loves. Excellence should be achieved in all aspects of life, and can be exemplified perfectly in the spheres of architecture. According to Omer, spatial practitioners should produce 55

excellence from the “…conceptualizing a design, over a selection of building materials and quality of work, to the final execution of buildings and the activation of their functions as environment friendly, energy efficient and at that which their users exactly need. Excellence is to be a culture; it is not to be reduced to a mere slogan.” (Omer, 2009, p. 183). In relation to the example shown to us by the Prophet (PBUH), he utilized the Mosque as the first urban element that was used in the urbanization of the city of Medinah. he strove hard on a vision that brought the actualization of the Mosque from a mere space where communal prayers would take place, to becoming the heart of a city of which all political, social, lawful and economic activity was rooted from. He also admired those people who strove for excellence in their workmanship, and prayed for those who sought for quality in their doings. He has been reported to have told a man who was an expert at claybrick making “May Allah have mercy upon him who excels in his profession” (Al-Samhudi, 1997, p. 333).

f. “La Dirar wa la dirar” (There is no inflicting of returning of harm) One of the most important Islamic principles used in buildings is that no harm is to be placed on its user and/ or environment, as stated in Haadith. (Ibn-Majah, Haadith no. 2331). People are encouraged to be compassionate towards each other, respect the rule of law and settle their disputes peacefully. By doing so, a healthy, productive and secure environment can be achieved for human engagement. Omer states on the topic of conducive architectural environments “If it is said that a healthy mind resides in a healthy body, it is likewise could be freely asserted that both a healthy body and mind reside in a healthy and safely built environment” (Omer, 2009, p. 189).

Promoting Just Social Interactions

Islamic architecture is used as a tool for the promotion of Islam, but should also be used as a means for providing equal and just societies. Prophet Muhammad (PBUH) would strengthen the bonds between people of different backgrounds by strengthening the links of the migrants and locals. In his example, his Mosque was founded on uninhabited land located directly in-between the old settlements of Medinah. Thus, nobody was favoured based on any socio-political or economic status. Migrants were given the bare land around the Mosque to settle in, so that everybody had been given a fair chance in the new urbanization scheme, and everyone was given the opportunity to make a contribution. The migrants, who were placed closest to the new Mosque, were instructed to provide work for themselves to aid in the economy of Medinah, so that they were seen as valuable assets to society and not a liability to the existing community. The construction of the Mosque, the houses surrounding it and the activity that followed soon became a catalyst of the newly formed Islamic city, by using the central point of the city, the Mosque, as the nerve center from which all activity spread out from. To this day, the Mosque of the Prophet 56

is welcomed by all Muslims regardless of their status and provides mixed-use, mixed-income interventions around the Mosque so that there remains a balanced and fair cultural linkage to all people visiting the Mosque.

NERVE CENTER

Prophet Muhammad’s Mosque King Abdullah Road

organic city network

FIG 5A : Current aerial view of the city of Medinah displaying the Mosque as the nucleus for the Islamic city.

5.5 Emphasis on the placement of women in Islamic Space One of the most iconic pieces of architecture in Islam is the Mosque. It was used as a central nucleus in emerging Muslim societies that functioned as, in both urban and rural contexts, a locus that cultivated enduring practices, organized daily life routines and increased social interactions among diverse socio-economic groups. Thus, it served as a center where collective worship, and educational instituition, a seat of parliament whereby new laws of society were drawn up, as a court room to settle disputes and, lastly, a gathering space for people to meet and socialise in its courtyard. In other words, it was a hub of public life (Utaberta, 2018). Thus, it is only suitable to discuss the role of women in the built environment focusing on their involvement and inclusion in Mosque. In the times of prophet Muhammad(PBUH), which was at the start of Islam, women were not segregated and displaced away from the Mosque and the activities that were linked to it. They were in fact included in these activities and they would stand right behind the men during prayers. As stated in (Omer, 2013), the prophet (PBUH) reserved time during the week to teach women and listen to their queries in a comfortable manner away from the instruction of men. Further mentioning the rights of women as being equal to that of men is found where prophet Muhammad(PBUH) stated that men cannot prevent women from entering the Mosque, even though women are not required to go pray collectively unlike the requirement men have. (Reda, 2015). The current problem faced globally is that women are often excluded from the Mosque institute. Particularly looking at the practices present in South Africa, many of our Mosques seclude women to smaller back rooms placed at the back of the main building or even smaller spaces above or under ground level and, more commonly, excluding women from any Mosque activities all-together. This presents a severe misconception on the value Islam gives women and the negative effect it has in including them in the Islamic built environment. This is contradictory to what Islam states. In an example, the Holy

Mosque in Makkah, Saudi Arabia, women and men are seen praying shoulder to shoulder in some instances. Blurred lines are present in the current progression of current day Islam where men have ranked themselves superior to women. It is found in the holy Qur’an “And for women are rights over men similar to those of men over women” (Qur’an (2:228)) and in another verse “O you who believe! You are forbidden to inherit women against their will. Nor should you treat them with harshness... On the contrary live with them on a footing of kindness and equity.” (Qur’an (4:19)). The above versus state that women have equal rights to men in all areas relating to their daily life, and architecture being no different. Thus, it is necessary for all Islamic interventions to include women in their programme by providing for them spaces of an equal nature to what is programmed for men. (Utaberta, 2018) There are, however, certain cases where the spaces of men and women are to be segregated, but similarly, should not be unbalanced. In the event of merging spaces of men and women, there is a fear that some form of haraam activity would occur (i.e fornication) , then this is a valid case for segregating women from men. Such is the case in present time where the general society is subject to a global worldview, influenced, in this instance, by lust and sexual misconduct. These views inflict that of Islamic ruling and thus validates one from separating the two gender groups. Also, Islam does not approve the socialization of men and women out of wedlock. Thus, Islamic architecture is wary of these types of interactions in its conceptualization.

FIG 5B: Women listening to a sermon at the Soweto Mosque in Johannesburg

Community leader, Bhayiza Miya, explaining the current conditions of Thembelihle on his map. (Author, 2019)

SITE ANALYSIS 58

6.1 sPATIAL CONDITIONS

In this section, photographic imagery taken on site is used as the first method of visual analysis. By doing so, this presents a deeper understanding of the environment at hand. The imagery is grouped using collages that communicate the current conditions of the settlement. These collages highlight important environmental and structural elements that need to be taken into account when designing a community development center. A development of this nature cannot be designed and proposed in isolation. A comprehensive design should consider the experiences that lead up to the proposed designed site, especially due to the settlement having minimum development. This analysis has also been used to assist in the site selection process. The Images are taken during April, 2019 and represent the current conditions of the settlement. The descriptions attached are documented through observation. This subsection concludes by identifying potential sites that can be considered prior to the â&#x20AC;&#x2DC;Mapping Analysisâ&#x20AC;&#x2122;.

6.1a

Edges

Due to the absence of sewer / rain water drainage infrastructure, the residents are forced to channel their used water to the center of the street (see A). Each ERF stand has one common tap that is shared between each of the residents of that stand. Therefore, all greywater accumulated is flushed along a dug-up channel collected in the center of the street / walking path (see A). The streets are wide enough to accommodate a one-way lane (Approx. 4m), however, light motor vehicles have difficulty passing on extremely wet surfaces (see B). Trucks and pickup trucks (bakkies) do not have difficulty driving on the roads apart from the uneven terrain, forcing vehicles to drive slowly. The conditions of the street are bare and uneven. All streets, except for one (see C), are sand paths. Weeds and wild plants are commonly found on the edge between the street and residentsâ&#x20AC;&#x2122; boundary(see D). Along almost all of the perimeters of each stand are boundary walls / fences. The materials used for these are often salvaged(see E), but could include tree trunks and branches, wire and steel posts, mild-steel fences and the occasional brick and mortar construction methodology. Most residents do not retain any privacy from the street edge into their private yards, unless they collect enough money to do so. The one street that is not a sand path was constructed with Tarmac. This street is the main street(Zulu road) that links Thembelihle to the borader Lenasia. This main road has the most active street edge mostly including economic activity (see F).

* All graphics on this spread are photographed by (Author, 2019)

6.1b

Entrances

It is highly uncommon for people who are not residents of Thembelihle to enter into the settlement. Therefore, the settlement is completely isolated from its neighboursLenasia. There is only one formal entrance into Thembelihle which is Zulu road (see A). The road begins from Volta Road and exits at Scorpio Road . Other than this one formal link, dirt paths(see B), sewerage puddles(see C) and broken curbs(see D) are common features found along the vehicular entrance paths. It must be noted that vehicular entrances are only located along three of its five boundary edges. The remaining two boundary edges have large grass fields / bush buffer zones separating the boundary edge from the road edge. Therefore, the only way of entering on these sides are via foot. A severe hardship faced in Thembelihle is the absence of refuse yards, street bins and service delivery (PikItUp not collecting waste regularly). As a consequence to this, the residents have no designated place to dump their waste and are forced to dump it along the boundaries of the settlement (bush area/ buffer zones). This produces a highly unhygienic and toxic environment attracting rodents and foul odors. It is commonly found on weekends whereby residents remove the litter along the boundaries, when transport becomes available, in which the residents dispose of it at the dump sites around Lenasia.

* All graphics on this spread are photographed by (Author, 2019)

6.1c

Materiality

Just like many informal settlements, there are no specific materials that are used to construct dwellings, shops, fences and other infrastructure. However, some common materials can be found that are used to construct dwellings and other infrastructure. These are widely grouped in the following categories: 1. Zinc and timber frame structures. 2. Timber framed and cladded structures. 3. Shipping containers. 4. Salvaged material (steel, timber, recycled panels, roof sheeting) used incrementally to build structures. 5. Brick and Mortar structures. (stock brick) 6. Face-brick structures. Zinc and salvaged material structures are the most commonly found materials used for construction. Zinc is the cheapest material to buy and quickest to construct, however, it includes numerous disadvantages. Over-heating in summer, over-cooling in winter and water leaks from rainfall are just some of the most prevailing consequences of using this material. Zinc construction is seen to be a viable business in Thembelihle. There are two businesses found that build prefabricated zinc houses, on demand, in as little as three hours for a price ranging between R1500 and R4000 , depending on the size of the dwelling required. (i.e 1-bed, 11/2 bed, 2-bed or 21/2-bed) There is also a local brick maker that supplies a fair portion of the new masonry dwellings with affordable bricks. Furthermore, there is a hardware store, located along the main road in Thembelihle(zulu road), that sells building material for constructing masonry structures, should a resident seek to upgrade their home. Most structures are single storey, however, there is one structure (built by a former ward councilor) that built the first and only double storey building in Thembelihle (see A).

* All graphics on this spread are photographed by (Author, 2019)

6.1d

Existing Infrastructure (Government)

From the inception of the settlement, not much infrastructure has been introduced from government in order to upgrade the developmental requirements of its inhabitants. Electricity was introduced in 2015 as part of a housing project introduced by government. Apart from the metered electrification of homes, the government erected concrete poles containing street lights. Solar panels were installed to supply a significant portion of demand for the energy used by the street lights and some houses (see A). It is unfortunate that majority of these panels were stolen (see B). Consequentially, the electricity supply is now independently running off of the national energy supply grid. The cost to access electricity for most residents has proven challenging. As a result, some resdients are facing extreme cases of electricity theft through illegal connections. Basic sanitation is a pressing demand by the community of Thembelilhe. In 2010, VIP (Ventilated Improved Pit) toilets were installed on each ERF stand in Thembelihle. It is noticed that poor maintenance is given to these VIP toilets (structurally breaking and irregularly dislodged). As a result, these toilets are unstable, indecent, hazardous and unhygienic. Fresh water supply was first introduced to Thembelihle in common areas (banks of taps) that was to be shared by a large group of residents. Due to the high demand for better access to this water supply, the government has installed one tap on every stand. One tap serves to supply the demand for between five to twelve people for laundry, cleaning , consumption and bathing purposes. Through further observation, those residents who have upgraded their homes have installed more taps on their stand.

* All graphics on this spread are photographed by (Author, 2019)

6.1d

F-Section vacant field

Site Options for Design Intervention

Due to the high densities of people living in Thembelihle, it would be irrational to choose a site that will enforce people out of their dwelling place. Therefore, the only possibility would be to propose a design on any vacant space. Consequentially, it must be noted that all the vacant grounds are currently occupied as sports fields reserved for soccer. Thus, whichever site is chosen, it is imperative to give a solution to replace this land use if taken away. By doing so, developing a public facility would potentially draw a greater reception and approval from the community. Thembelihle is divided into four sectrions, namely ‘D’, ‘F’, ‘F2’ and ‘N’ section. Recently in ‘F2’ section, the soccer field was divided into residential stands to meet the demand of new dwellers settling in Thembelihle. The removal of this soccer field remains as a contested issue for a number of residents. For this reason, it would require a strong motive if another soccer ground was stripped from the community without good reason. Sections ‘D’, ‘N’ and ‘F’ still posess soccer fields. Chosing a site will be dependent on the following criteria:

N-Section vacant field

1. Access to vehicular pathways (i.e for deliveries) 2. Considering the best interest of the community. 3. Sufficient scale to house proposed programme. 4. Dolomite risk zone. 5. Proximity to available infrastructure / services (electricity, water, sewerage etc.) 6. Location.

F-SECTION

D-SECTION

F2-SECTION 68

D-Section vacant field

GSPublisherVersion 0.13.100.100

N-SECTION

6.2 Mapping Analysis

The second section of visual analysis was to use physical mapping as a tool to gain an understanding of the activities that are present in Thembelihle. The work was carried out by physically documenting the land uses, on foot, throughout the entire settlement with the assistance and accompaniment of community volunteers. Furthermore, this section analyzes the site on a broader level through desktop research, which will aid in proposing an effecient design model. This sub-section concludes with selecting a suitable site for a design intervention.

* All graphics on this spread are photographed/ created by (Author, 2019)

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Organizations and Services

Healthcare

A Mosque Hamza 1,9 km B Mosque Siddique (Jum’uah Mosque) 1,2 km C Mosque Muawiyah (Jum’uah Mosque) 1,4 km D Jamia Razvia Mosque(Jum’uah Mosque) 1.9 km E Hudson Mosque (Jum’uah Mosque) 1,2 km F Trade Route Mall 2,2 km G Public Soccer field 2 km H Thembelihle Taxi Rank 450 m I Disabled Refugees Association 3,3 km J Avalon Cemetery (Lenasia Entrance) 7,4 km K Lenasia Military Base 13,3 km L Azara Secondary school 1 km M Zodiac Primary school 1,8 km N Apex Primary school 1,3 km O Sharicrest Primary school 1 km P AL-Aqsa High school 1 km Q Lenasia Muslim school 2,5 km R Lotus school of Excellence 750 m N Apex Primary school 1,3 km S MCK Special school for the deaf 1,3 km T Jiswa school 1,4 km U Libra Primary school 3,4 km V Jiswa school for Mentally Handicapped Children 2,6 km W Lenasia Public Secondary school 3,8 km X Lenasia Ext 3 Library 4 km Y Lenasia Recreation center 4 km Z Lenasia Ext 1 Library 5,1 km ZA Lenasia South Hospital 7,5 km ZB Lenasia Community Health center 7,4 km ZC Lenasia Ext 10 Clinic 1,5 km ZD Rietfontein Fire station 3,2 km ZE JHB Council for the Disabled 1 km ZF Lenasia SAPS(Police) 5,5 km ZG Saaberie Chisty Ambulance Services 5 km ZH Promed Ambulance 3,2 km ZI UNISA Institute for Social and Health Sciences 3,2 km

Distance from c/o Thembelihle to indicated point

Educational Instituitions and Facilities

Relevant Landmarks

Nearby Mosques

MAP KEY

6.2a Linkage to broader lenasia Thembelihle is one of three informal settlements found within the immediate area of Lenasia. Thembelihle is situated in the heart of Lenasia and are in close proximities to varies amenities including hospitals, schools and commercial centers. Unfortunately, some of these amenities are too far and unsafe to commute to via foot and accessing these spaces require vehicular transportation, which is not readily available. Vlakfontein, located 10,3 km away from Thembelihle, was the governments desired location for this community to be relocated to. During this mapping analysis, it became clear that eviction would remove the studied community from having close access to their already established educational and commercial networks. This is largely due to Vlakfontein having a shortage of opportunities and general amenties, further excluding them from being part of the growth of their urban neighbours.

PRECAST INFORMAL SETTLEMENT

1,4 km

LEHAE INFORMAL SETTLEMENT 6 km

VLAKFONTEIN INFORMAL SETTLEMENT

10 km

Soccer field

Youth club ZU LU RD

LE ST

ET SH EN IS T

RA M

SE VE N

NI CE ON E ST

IK AG EN G

KO PA NO

TW O

Developed vs Under developed - Recreational points

Percentage of recreation spaces that are facilitated on safe, developed land. A

M A SI B A M B A N EN IS T Q

EL LI AS

BL OC K

N-SECTION ER K

K ER ST

F2-SECTION ST

Developed vs Under developed - Political points

100%

Percentage of political points that are facilitated on developed land.

AN N

AV E

ST FR

ST M

AI N

SA RA

PH ER M RO SE

EE DO M

LO NG DA LE

M AT HA TA

D-SECTION

MB AW UL EN G

SIN LA NG EN ES T

BA FO KE NG ST

M AI N

W A LK

ZU LU

LO NG DA LE ST

ST LO V ER S

BA RC EL ON A DI

(B) F-Section:

1/4

(D) D-Section:

SI BI SI

SU PP OR T

JO H

MS OB HO ZI

PP O PY

BU SY

ET SH EN IS T

JO H N S

C IT Y

IS T

VU SI MT HE MB U RE SS AH

IN I

SA DA M

DL AM

TU M

PH U

SI YA BA NG EN A

TAKA LANI RD

GS T

AM ON D

ST L

SY U B

LO NG DA LE

EL LO FF

ST ST ST

RA IN BO W

OJ EL A

D A R K

SA U TU S

B H A Y IZ A

EM UN M AC H ES EL A

AS IB

SA C

LD E-

ON E

M AP AL AM EN T

NI CE

IK AG EN G

SE VE N

KO PA NO

TW O

EM UN

AS IB

M AC HE SE LA

MA PA LA ME NT

AL A

SIM EL A

TH W

TO KO LO HO

BA RC EL ON A

PH ER M RO SE

BR O N CO EL LO FF

M ZA NZ IS T

H O E

MO KW EP AS T WA TE RF AL LS T

VU SI M TH EM BU

SA DA M

KG OT SO NG

BI SS Y

FA KU DE

EL ST IE

ZU LU

G RE AT

BH AY IZ A

NT LA LO KU HL E

PE AC E

TH E

O SH O ES

SA UT US

KG OT SO

CI TY

DL AM IN IS T

IV ER

ET SH EN IS T

JO HN S

DA RK

SI YA BA NG EN A

C ND AB A

OJ EL A

SE VE N

O N E

TW O

M AC HE SE LA

N IC E

KO PA NO

IK AG EN G

W IN N IE

ET SH EN IS T

AS IB

ND AB A

JO H N S

CI TY

GR EA T

M/H

DA RK

TH E

SA UT US

BH AY IZ A

TH WA LA ST KG OT SO NG ST

T YS CK LU

VU SI M TH EM BU

SA DA M

DL AM IN IS T

SI YA BA NG EN A

D GR EN DIB SE

ST ISI SIB

SA ND TO N

THW ALA

S ST ELLIA

72 F-SECTION R HI AT NY

3/4

RD NG KE FO MO

Type of Recreational facilities LO NG DA LE ST

D GR EN DIB SE

A AF

RIC

RO SE ST Sun Street

ST ST

UT LW AN AN GS T

ZULU RD

SC PIO

Scorpio Drive

UX OL O ST N

DI AM ON D

FR EE DO ST

M/H

Size of Open fields used as Sports grounds (soccer field)

65m 27m

110m 82m

93m 66m

(A) People’s Parliament - Located at the Thembelihle taxi rank

6.2b political & Recreational Points

GSPublisherVersion 0.12.100.100

(A) People’s Parliament - Mass meeting with residents and TCC

(B) F-Section vacant grounds

There are no physical structures that house any political activity conducted in Thembelihle. It has been noted, through varies site visits, that there are two dominant political spaces used to conduct these type of gatherings. For meetings conducted by the TCC towards the general public of Thembelihle, or in the case of political figures conducting meetings towards the community, the neighbouring taxi rankis used. This taxi rank is located a few meters north of the settlement and is commonly referred to as the ‘People’s Parliament’(see A). This space is also used for their bi-annual mass meetings. The other political point is located in a school positioned along the main tarmac road (Tag ‘A’ on pg.78). Smaller meetings of the community leaders are facilitated here, under a shaded carport, and furniture such as chairs and tables are provided by the school. Other instances where meetings occur are held in random points around the settlement. There are only four designated recreational points for the youth to engage in. Three of the four points are vacant grounds, whilst the fourth point is designated as a youth club. Many residential homes cater for other youth activities as well. As an example, dance circles were seen during on-foot analysis at various homes located across the settlement. These activities are spontaneuos and irregular and are not recorded in the visual analysis. * All graphics on this spread are photographed/ created by (Author, 2019)

(D) D-Section vacant grounds

ZU LU RD

LE ST

ET SH EN IS T

RA M

SE VE N

NI CE ON E ST

IK AG EN G

KO PA NO

TW O

Developed vs Under developed - Churches

Percentage of religious types that are facilitated in a safe, developed building. A

M A SI B A M B A N EN IS T Q

EL LI AS

BL OC K

N-SECTION ER K

K ER ST

F2-SECTION ST

Developed vs Under developed - Mosques

100%

9/12

Percentage of religious types that are facilitated in a safe, developed building.

AN N

AV E

ST FR

ST M

AI N

SA RA

PH ER M RO SE

EE DO M

LO NG DA LE

SIN LA NG EN ES T

M AT HA TA

D-SECTION

MB AW UL EN G

BA FO KE NG ST

M AI N

W A LK

ZU LU

LO NG DA LE ST

ST LO V ER S

BA RC EL ON A DI

SI BI SI

SU PP OR T

JO H

MS OB HO ZI

PP O PY

BU SY

ET SH EN IS T

JO H N S

C IT Y

IS T

VU SI MT HE MB U RE SS AH

IN I

SA DA M

DL AM

TU M

PH U

SI YA BA NG EN A

TAKA LANI RD

GS T

AM ON D

ST L

SY U B

3/12 ST

LO NG DA LE

EL LO FF

ST ST ST

RA IN BO W

OJ EL A

D A R K

SA U TU S

B H A Y IZ A

EM UN M AC H ES EL A

AS IB

SA C

LD E-

ON E

M AP AL AM EN T

NI CE

IK AG EN G

SE VE N

KO PA NO

TW O

EM UN

AS IB

M AC HE SE LA

SIM EL A

MA PA LA ME NT

AL A

TH W

TO KO LO HO

BA RC EL ON A

PH ER M RO SE

BR O N CO EL LO FF

M ZA NZ IS T

11% 30%

70%

Muslims

Other

Assumed percentage based on interviews

H O E

MO KW EP AS T WA TE RF AL LS T

VU SI M TH EM BU

SA DA M

KG OT SO NG

BI SS Y

FA KU DE

EL ST IE

ZU LU

G RE AT

BH AY IZ A

NT LA LO KU HL E

PE AC E

TH E

O SH O ES

SA UT US

KG OT SO

IV ER

CI TY

DL AM IN IS T

ET SH EN IS T

JO HN S

DA RK

SI YA BA NG EN A

ND AB A

OJ EL A

SE VE N

O N E

TW O

M AC HE SE LA

N IC E

KO PA NO

IK AG EN G

W IN N IE

ET SH EN IS T

AS IB

ND AB A

JO H N S

CI TY

GR EA T

M/H

DA RK

TH E

SA UT US

BH AY IZ A

TH WA LA ST KG OT SO NG ST

T YS CK LU

VU SI M TH EM BU

SA DA M

DL AM IN IS T

SI YA BA NG EN A

D GR EN DIB SE

ST ISI SIB

SA ND TO N

THW ALA

S ST ELLIA

74 F-SECTION R HI AT NY

Churches S

RD NG KE FO MO

Mosques LO NG DA LE ST

D GR EN DIB SE

Religion type ratio c

A AF

RIC

RO SE ST Sun Street

ST ST

UT LW AN AN GS T

ZULU RD

SC PIO

Scorpio Drive

UX OL O ST N

Muslim vs Non-Muslim Residents of Settlement

AM ON D

FR EE DO ST

M/H

(A) D-Section Mosque and Madressah managed by a Muslim organization

6.2c

GSPublisherVersion 0.12.100.100

(B) Mosque and Madressah managed and led by Moulana Aslam Dipitsi.

Religious Points

The dominant faith in Thembelihle remains to be Christianity, even though there are various practices of it, including religious groups like ZCC and CCAC. The churches are not funded and managed directly by Christian organizations as are most of the Islamic sites. Consequentially, 89% of their religious activities are conducted under informal, and sometimes even hazardous, structures. The growth of Islam in Thembelihle stems from two factors:

1. The acts of Daâ&#x20AC;&#x2122;wah, calling people to adopt Islam as their religion. 2. The influx of Muslim foreign nationals residing in the area.

Informal Church housed out of a zinc structure (resident home)

As a result, more and more safe, sheltered spaces are needed to conduct their religious obligations. Due to the acts of Daâ&#x20AC;&#x2122;wah, Muslim organizations have been involved in building, managing and facilitating Islamic schooling for the youth in the settlement. That is the main reason why two of the three Islamic buildings are formal, safe structures. The other Mosque was built and funded by the local community. Sadly, there was another Mosque, in Thembelihle, that collapsed in the later part of 2018 (October 2018)

* All graphics on this spread are photographed/ created by (Author, 2019)

The Christian Apostolic Church In Zion (CCAC)

Sun Street

RIC

RO SE

B H A Y IZ A

AV E

BA RC EL ON A

JO H

D-SECTION

PH ER M RO SE

MB AW UL EN G

SIN LA NG EN ES T

LO NG DA LE

BA FO KE NG ST

PP O PY

TH SU

M AT HA TA

RA IN BO W

SA C LD EU

F2-SECTION SE

EL LO FF

BR O N CO

IS T

AH AN

BO M

ST N ZA

W IN N IE

ND AB A

ET SH EN IS T

RD ZU LU

ET SH EN IS T

ND AB A

N IC E

O N E

KO PA NO

IK AG EN G

EL ST IE

ST TW O ON E

NI CE

EL LO FF

FA KU DE

ZU LU

PE AC E

ST OJ EL A M

SE VE N

M A SI B A M B A N EN IS T

ST IK AG EN G

ST KO PA NO

BL OC K

ST BI M GU

JO HN S ST

ST SE VE N TW O

CI TY DA RK

ST A EL OJ

LO NG DA LE

H O E ST

TH E

G RE AT

O SH O ES M

ST BI M

EL LI AS

ST JO H N S U

ET SH EN IS T

SA UT US

UX OL O

S ST ELLIA

PIO

BU SY

NI CE

ON E

IK AG EN G

KO PA NO

ET SH EN IS T

SI BI SI

AN N

ST SE VE N TW O ST

ST E O H ES

CI TY

ST M

ST BH AY IZ A

GR EA T

DA RK

OJ EL A

ST BI M GU

ST YE EM UN AS IB

M AC HE SE LA

ST Y N O M AR

O SH O

ST JO H N S ST

ST AH SS RE

AD M

TH E

SY U B

NT LA LO KU HL E

SA UT US

SU PP OR T

Scorpio Drive

LO V ER S

ST C IT Y D A R K

VU SI M TH EM BU

UK M ST YE UN EM

KG OT SO

M/H

ST BH AY IZ A

N-SECTION

M AC HE SE LA

AS IB

Developed vs Under developed - All Economic Types

10%

PH ER M RO SE

M/H

M AR H

LO NG DA LE ST

ST AH SS RE

AD M

ST E O H ES O SH O M

SA DA M

ST RI HA UK M

VU SI M TH EM BU

T YS CK LU

SA DA M

ZU LU

ST SA U TU S

DL AM IN IS T

A M TU U PH

ST Y N O M AR H

ST M RA AB

DI BA RC EL ON A

D GR EN DIB SE

DL AM IN IS T

ZULU RD

YE EM UN AS IB

M AP AL AM EN T

ST A UM UT PH

W A LK

RE SS AH AD M

ST SI YA BA NG EN A

F-SECTION

ST ISI SIB

TH WA LA ST KG OT SO NG ST

SI YA BA NG EN A

CH M AC H ES EL A

IS T KH

VU SI MT HE MB U

ST SA DA M

ST IN I DL AM

R HI AT NY

GS T

RD NG KE FO MO

THW ALA

TAKA LANI RD

ST NE

A TU M PH U

ST SI YA BA NG EN A

MO KW EP AS T

SIM EL A

ST AL A TH W KG OT SO NG

Economic type ratio 0,5% 2% 1%

MS LO NG DA LE ST

UT LW AN AN GS T

WA TE RF AL LS T

SA ND TO N

10%

D GR EN DIB SE

MA PA LA ME NT

TO KO LO HO BI SS Y

Foreign-owned vs Locally-owned

Muslim-owned vs Owned by Other

1% 16%

40%

49/208

41%

60%

59%

159/208

12% 50%

1% 1,5%

Automotive Hardware Bakery Scrapyard Carpentry General Shop Food Tailor Fruit&Veg Shebeen Hair Salon/barber

Formal structure

Foreign-owned

Muslims

Informal structure

Percentage of economic points that are housed in a safe, developed structure.

Local / Unknown

Non-Muslim / Unknown Based on amount of economic activities recorded

Informal shop housing multiple businesses

6.2d

GSPublisherVersion 0.12.100.100

Informal Fruit and Veg Shop

Shipping container used as supermarket and private dwelling.

Informal and locally owned food vendor.

Economic Points

Mapping the economic points illustrates the nature of the economy in Thembelihle. Businesses are erected to meet the pressing demands of products and services needed by their immediate community. â&#x20AC;&#x2DC;Spazaâ&#x20AC;&#x2122; shops and general dealers, however, form the largest presence of the existing economic footprint (50%). These shops are seperated evenly thoughout Thembelihle and located in close proximities to all residents. Foreign Nationals who reside and open businesses in Thembelihle do have an advantage over the local businesses. Their initial capital is greater and, as a result, can afford to operate larger business with more stock at cheaper prices (wholesale). Consequentially, this is at the expense of the localowned businessesâ&#x20AC;&#x2122; customers. It is noticed on site that some local-owned businesses have closed down due to them being unable to compete with the stronger, cheaper, foreign-owned businesses. It must be mentioned that the relationships between local and foreign residents are peaceful, so much so that they work together in most instances.

* All graphics on this spread are photographed/ created by (Author, 2019)

Foreign-owned, Masonry-built supermarket

3/20

ECD / Creche

Madressah

Pre-school ZU LU RD

LE ST

ET SH EN IS T

RA M

SE VE N

NI CE ON E ST

IK AG EN G

KO PA NO

TW O

Developed vs Under developed - ECD and Pre-school

Percentage of points that are facilitated in a safe, developed building. A

EL LI AS

BL OC K

PE AC E

ET SH EN IS T

H O E

K ER ST

F2-SECTION ST

Percentage of types that are facilitated in a safe, developed building.

AN N

AV E

ST FR

ST M

AI N

SA RA

PH ER M RO SE

EE DO M

LO NG DA LE

SIN LA NG EN ES T

M AT HA TA

D-SECTION

MB AW UL EN G

BA FO KE NG ST

M AI N

W A LK

ZU LU

LO NG DA LE ST

ST LO V ER S

0,06 6

BA RC EL ON A DI

SI BI SI

SU PP OR T

JO H

IS T

VU SI MT HE MB U RE SS AH

MS OB HO ZI

PP O PY

JO H N S

C IT Y

BU SY

ET SH EN IS T

OJ EL A

D A R K

SA U TU S

B H A Y IZ A

EM UN M AC H ES EL A

AS IB

IN I

SA DA M

DL AM

TAKA LANI RD

MA PA LA ME NT

AL A

SIM EL A

TH W

TU M

PH U

SI YA BA NG EN A

GS T

AM ON D

ST L

SY U B

LO NG DA LE

EL LO FF

ST ST ST

RA IN BO W

SA C

M AP AL AM EN T

LD E-

ON E

IK AG EN G

SE VE N

KO PA NO

TW O

EM UN

NI CE

AS IB

M AC HE SE LA

KG OT SO NG

TO KO LO HO

BA RC EL ON A

PH ER M RO SE

BR O N CO EL LO FF

M ZA NZ IS T

20% Developed vs Under developed - Madressah Healthcare facility type

100% 100%

DL AM IN IS T

SI YA BA NG EN A

MO KW EP AS T WA TE RF AL LS T

G RE AT

BH AY IZ A

SA DA M

VU SI M TH EM BU

BI SS Y

FA KU DE

EL ST IE

ZU LU

TH E

O SH O ES

SA UT US

OJ EL A

CI TY

NT LA LO KU HL E

IV ER

SE VE N

JO HN S

DA RK

KG OT SO

TW O

M AC HE SE LA

ND AB A

O N E

KO PA NO

AS IB

N-SECTION

0,07 3

N IC E

IK AG EN G

W IN N IE

ET SH EN IS T

M/H

CI TY

GR EA T

SA UT US

BH AY IZ A

ND AB A

JO H N S

M A SI B A M B A N EN IS T SA

DA RK

TH E

0, 06 5

TH WA LA ST KG OT SO NG ST

T YS CK LU

VU SI M TH EM BU

SA DA M

DL AM IN IS T

SI YA BA NG EN A

D GR EN DIB SE

ST ISI SIB

SA ND TO N

THW ALA

S ST ELLIA

78 F-SECTION R HI AT NY

1/20 S

RD NG KE FO MO

Educational facility type LO NG DA LE ST

D GR EN DIB SE

0, 02 7

RIC

RO SE ST Sun Street

ST ST

UT LW AN AN GS T

0,09 3

ZULU RD

SC PIO

Scorpio Drive

UX OL O ST N

DI AM

0,10 7

16/20

General Clinic

ON D

FR EE DO ST

M/H

ECD center facilitating children between the ages of 4-7

GSPublisherVersion 0.11.100.100

6.2e Educational and Medical points

Degenerated structure used as a creche.

Much like many informal settlements that exist today, Quality education and healthcare are both pressing demands placed on government by this community. There are no secular primary and secondary schools that exist within the settlement. All of the educational centers, in Thembelihle, function as either a crèche, an ECD (Early Childhood Development) center or a Madressah. Most of the daycare centers are managed and built by residents who use it as a method of earning an income. The Islamic schools are mainly run by Muslim organizations and function as a Mosque/ Musallah as well. The main Mosque (Tag ‘B’ on pg.74) is run and managed by a group of five residents that house an orphanage, and a Madressah.

(A) KHAYA LE THEMBA: a foreign managed, developed school.

There is a well-built, clean and organized clinic that is found at the entrance of Thembelihe. This facility is free and well-resourced, catering for the community’s general health requirements.

* All graphics on this spread are photographed/ created by (Author, 2019)

(B) Thembelihle clinic located at the entrance of Thembelihle.

Sun Street

RIC

RO SE

AV E

UX OL O

M AT HA TA

PH ER M RO SE

MB AW UL EN G SIN LA NG EN ES T

LO NG DA LE

ST BU SY

BA FO KE NG ST

RA IN BO W

BR O N CO

SA ST

IS T

SA C LD E-

EL LO FF

FA KU DE

ST BL OC K

AH AN

ST O N E

BO M

O AB AL

N ZA

W IN N IE

ND AB A

ET SH EN IS T

RD ZU LU

ET SH EN IS T

ND AB A

N IC E ON E NI CE

ST TW O

KO PA NO

IK AG EN G

M A SI B A M B A N EN IS T

Total Upgrade since Inception - Developed vs Undeveloped (+/- 4000 stands)

Private vs Public usage

84%

Percentage of stands that were upgraded from zinc structures to masonry structures. (623 / 4000)

Percentage of upgraded stands that is used as a private dwelling only. The other segment represents the upgraded sites used for additional usages (i.e shops, schools etc)

Average amount of buildings footprints per stand.

OF WHICH APPROX. 7.5 PEOPLE RESIDE PER STAND.

ST IK AG EN G

ST OJ EL A

SE VE N

PE AC E

ET SH EN IS T

ST BI M GU

JO HN S ST

EL LO FF

EL ST IE

ZU LU

ST KO PA NO

H O E

ST SE VE N TW O

BA RC EL ON A

JO H

LO NG DA LE

PP O PY

AN M

SI BI SI

AN N

TH SU

M RA

PIO

TH E

CI TY DA RK

ST A EL OJ M

G RE AT

O SH O ES M

ST BI M U G

EL LI AS

ST JO H N S ST

NI CE

ON E

IK AG EN G

ET SH EN IS T

ST KO PA NO

ST SA UT US

ST CI TY

ST ST SE VE N TW O

ST BH AY IZ A

ST E O H ES

Other (Shipping containers, Zinc, Timber etc.)

F2-SECTION

584/623

Masonry structures

Scorpio Drive

SY U B

GR EA T

DA RK

NT LA LO KU HL E

O SH O M

EM UN ST Y N O M AR H

ST Y

TH E

KG OT SO

OJ EL A

ST BI M GU

ST YE

RE AD M

AS IB

M AC HE SE LA

SA UT US

ST JO H N S ST

ST SS

N-SECTION M/H

ST BH AY IZ A

ST E O

C IT Y D A R K

ST HA

VU SI M TH EM BU

UK M ST YE UN EM

M AC HE SE LA

AS IB

SU PP OR T

16%

PH ER M RO SE

M AR H

LO NG DA LE ST

ST AH SS RE

AD M

ZU LU

H ES O SH O M

ST SA DA M

ST RI HA UK M

VU SI M TH EM BU

T YS CK LU

SA DA M

B H A Y IZ A

ST M RA DL AM IN IS T

D-SECTION

S ST ELLIA

39/623

DI BA RC EL ON A

M/H

SA ND TO N

Type of Material used for residential structure

ZULU RD

ST Y N O M AR H

SA U TU S

DL AM IN IS T

ST M RA AB

A M TU U

W A LK

YE EM UN AS IB

M AP AL AM EN T

ST A UM UT PH

D GR EN DIB SE

LO V ER S

RE SS AH AD M

ST SI YA BA NG EN A

TH WA LA ST KG OT SO NG ST

CH M AC H ES EL A

IS T KH

VU SI MT HE MB U

ST SA DA M

ST IN I DL AM

ST ISI SIB

SI YA BA NG EN A

GS T

F-SECTION

TAKA LANI RD

ST NE

A TU M PH U

ST SI YA BA NG EN A

MO KW EP AS T

SIM EL A

ST AL A TH W KG OT SO NG

R HI AT NY

MS LO NG DA LE ST

UT LW AN AN GS T

WA TE RF AL LS T

RD NG KE FO MO

THW ALA

D GR EN DIB SE

MA PA LA ME NT

TO KO LO HO BI SS Y

This amount represents the average amount of buildings as calculated off the site plan. A total of 30 000 residents live in Thembelihle

GSPublisherVersion 0.12.100.100

6.2f

HOUSING UPGRADES

Many residents are reluctant to spend and upgrade their existing home (from a zinc structure to brick ) due to the uncertainty placed on the community on whether they may be evicted in the future. If eviction is inescapable then they would have to start building their homes from scratch. Contrary to this, however, there are many residents of Thembelihle that are firm on their stance of not relocating, and insist that Thembelihle is their permanent home. These residents would develop their stand as soon as they are able to accumulate enough finances. In some cases, their new homes include flushing toilets inside the house, but other times the VIP toilets are left as they were built. It is important to mention that it is extremely rare to find stands that have fully developed masonry structures on them. Our on-foot analysis prove that most developed buildings are found on sites where mixed-material structures are found (both zinc and masonary structures). Based on our analysis, an assumption can be drawn to the fact that an average of seven people occupy one stand. Of recent weeks, there were mass meeting held between the community and the ward councilor of Thembelihle (ward 8) in May 2019, that concluded the decision of governments will to develop the entire settlement in the upcoming year 2020 (housing, roads and other infrastructure). * All graphics on this spread are photographed/ created by (Author, 2019)

F-SECTION

D-SECTION

M/H

N-SECTION

M/H

SITE

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F2-SECTION

Low-Risk Dolomite Zone Medium-Risk Dolomite Zone High-Risk Dolomite Zone

6.2g

Consideration was taken into account of all the above mapping exercises conducted. As a result, the most suitable site was chosen on the existing soccer grounds located in N section(options indicated on pg.68). The reason for its choice, together with the reasoning of it being positioned on a low-risk dolomite zone, are noted as follows:

ET SH EN IS T

SITE SELECTION

1. The close proximity this site has to the Thembelihle clinic, Khaya Le Themba nursery school and existing Mosque/Orphanage.

ND AB A

N IC E

O N E

AN N

ND AB A

G N RI

SA SS A

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ST W IN N IE

N AH

SA S

-T AR K

RO AD

ET SH EN IS T

M RA

2. Its location along the tarmac road and the strong potential this has in linking Thembelihle to greater Lenasia.

S ST ELLIA

M A SI B A M B A N EN IS T

EL LI AS

9020 m2

Site Selection / Dolomite risk zones

3. Ease of access for construction, post-development (after-care) as well as its central position within the settlement which can easily be justified as the central nucleus.

LEGEND

The data represented alongside 9 hours 8 hours 7 hours 6 hours

forecasts

the amount of shade that would present itself

throughout

typical 9 hour day (9am - 5pm) during the

winter

and

summer solstice. The 5 hours

site is placemarked with 4 buildings on

4 hours 3 hours 2 hours 1 hours

each

corner

,and

one in the center, to study the potential projection

the

sun’s impact on the site at two extreme solar time frames.

<0.00 hours

Summer Solstice- Shade Analysis

Winter Solstice- Shade Analysis

6.2h Environmental analysis - site N

The term ‘Qibla’ (also Ka’bah) is the building situated in Makkah, Saudi Arabia that holds significant value in the Islamic faith and is also the direction of which all Muslims face towards when offering both their obligatory and supplementary prayers. In South Africa, the direction is calculated as 14,6o off True North. It is analyzed that the wind direction flows towards the same angle of Qibla direction.

Wind Analysis and Qibla Direction 14,6O

Map Retrieved from Google Maps edited by author. [Accessed 16 May 2019]

The settlement does not have any double-storey buildings, nor any trees that exceed five meters in height, located in close proximity to the chosen site. As a result, there is no shade at any time of the day that hovers over the site. As a method of analysis, five buildings are placed on site at a height of six meters to study the potential shading / sun data. More accurate readings will be analyzed throughout the design processes to follow. * All graphics not referenced on this spread are photographed/ created by (Author, 2019)

Selected site drone image (Author, 2019)

6.3 eNGAGEMENTs WITH COMMUNITY LEADERS

Interviews were conducted with five community leaders (of both Muslim and non-Muslim participants) to gain an in-depth comprehension into the spatial and social effects that are being experienced in the settlement. The leaders were chosen as representatives on behalf of the larger community as the scope of this project does not allow for numerous amounts of data collection through interviews. Many of the societal issues were identified through these community representatives, and are specified in chapter 2. Furthermore, the community leaders possess a rich understanding of the hidden and marginalized causes and experiences this community are facing. Among others, some of the major questions asked were: 1. As a community leader, what role do you play in the community? 2. What are the common experiences of living in Thembelihle? 4. What do you feel are the most pressing infrastructure demands? 5. What is your view of advocating for an Islamic development? In addition to this, a workshop was held with all five community leaders that consisted of a mapping exercise succeeding the interview. These community representatives were asked to illustrate what facilities and activities should be included in the community development center. Their illustrations and responses from the interview were used to study how they would envision an appropraite spatial response to their developmental requirements.

FIG 6A

BHAYIZA MIYA

TCC MEMBER AND COMMUNITY REPRESENTATIVE One of the most prominent community leaders in Thembelihle. Miya conducts a variety of community projects in Thembelihle: Assisting residents attain proof of residence/ ID documentation, assists youth in getting placement in schools, organizes community sports tournaments, assists organizations (PlanAct, SERI, UNISA) with the work necessary to assist Thembelihle (i.e social audit, peace promotion etc.) and an active member of Thembelihle Crisis committee that deals with day-to-day community issues and crisis. He relocated from Soweto to Thembelihle in the late 1990â&#x20AC;&#x2122;s. Due to the effects of poor sanitation, infrastructure and lack of developmental opportunities in the settlement, Miya assists in every possible way to bring equality to the people of Thembelihle. A library, after-school tuition facilities and a comfortable study hall are the most pressing infrastructure demands that he feels should be developed in the near future, especially since he is in close communication with the youth of the settlement. Miya is a Muslim convert and yearns for the development of a Mosque to empower the Muslim residents. He mentions that by doing so, Muslim residents will attain a sense of place within the area, as well as, a headquarters of spreading and learning the message of Islam.

Complex fenced and secured

Mosque and Islamic education

Upgraded Soccer field Existing land use that should not be taken away

Library and Gym facility

Skills center

Understanding the Mapping Exercise Miya suggests that education (secular and Islamic) should constitute majority of the community centersâ&#x20AC;&#x2122; land uses. He illustrates that the skills center should house a workshop for artisan and skilled training. The east wing should accommodate all the secular afterschool needs whilst the west is catered for the Islamic needs. These activities are all centered around a smaller soccer field and boxing gym, in order to constantly keep the youth occupied throughout the day. * All graphics on this spread, unless otherwise specified, are photographed/ created by (Author, 2019)

MOULANA ASLAM DIPITSI IMAAM AT THE THEMBELIHLE MOSQUE (MAIN MOSQUE) Moulana Dipitsi is the only appointed Imaam in Thembelihle (Throughout all three Islamic centers). He is one of five members that founded the Mosque in Thembelihle, the only locally-managed one in the area. Dipitsi also runs an orphanage in the Mosque for children. He assists these children with accommodation, food, access to secular education and teaches them Islamic education himself. As a community leader, he assists the larger community of Thembelihle (Muslim and non-Muslim) with food and emergency assistance. Dipitsi mentions that when any resident is suffering a crisis, he always avails himself to assist them. Most of these emergencies are crime, medical, social, domestic or death related. As mentioned, Dipitsi teaches Islamic education in the Mosque (madressah) to sixty five students. He stated in the interview that people are very positive towards the religion of Islam in Thembelihle. Furthermore, he mentions the broader community is attracted to this religion due to the Muslim community being pro-active in assisting the non-Muslim community. As a result, he witnesses atleast one person converting to Islam every day, in the Mosque. A Jumâ&#x20AC;&#x2122;uah Mosque, skills development institute and alcohol/ drug rehabilitation center are all pressing infrastructure requirements as listed by Dipitsi.

Jumâ&#x20AC;&#x2122;uah Mosque and madressah Development center

Rehabilitation center Ghusul Khana

(education and skills training)

to graveyard Understanding the Mapping Exercise Dipitsi illustrates that this center should be a peaceful environment that facilitates personal and spiritual development. He mentions an interesting scenario: At first , a person who suffers from drug or alcohol abuse attends the rehabilitation center. The Mosque provides the platform for rehabilitation and assists the person in overcoming their addiction. The person can then access the development center to learn skills to provide themselves with better life opportunities. These processes are all done through Islamic guidance.

SIMPHIWE ZWANE

TCC SPOKESPERSON AND MEMBER Zwane deals with any form of social crisis. The TCC is split up into several departments, namely Housing, Labour, Education, Anti-Xenaphopia, Health and Sanitation. Zwane often assists the community with domestic, service delivery and student related challenges. Her objective as a leader is to “see this informal settlement as a formal settlement”. She is affiliated with many external organizations that assist Thembelihle including UNISA ISHS, PlanAct, SERI, Right to Know foundation and The United Front. She mentions that they, as community leaders, don’t wait on welfare organizations to assist them, but rather, seek to develop themselves as a community. Thus, the TCC will identify the challenges faced in the settlement and will then try and find assistance to their community issues through the welfare foundations and organizations alike. Currently, the TCC has been given permission to use a section of ‘KHAYA LE THEMBA’ (see A on pg.79) as an office space to serve the community. This will function as a community information center and headquarters for community assistance. A multi-purpose building block is seen as a pressing infrastructural demand, as stated by Zwane, to house an array of community activities including educational, religious, recreational, social, welfare, and rehabilitation. Zwane mentions that a few of her fellow comrades are Muslim and facilitating their needs in a community center is justifiable.

Complex partially fenced and secured Multipurpose, community center

Women and children center Rehabilitation center

Student center

Upgraded Multi-sports field

Understanding the Mapping Exercise Zwane illustrates the need for dividing the site in two portions - the free-to-access sports facility and the secured community center. She envisions the multipurpose center to be multi-storey and houses any type of community related activity such as for hosting events, social gatherings, religious gatherings, temporary office space etc. The women and youth center should not be accessed by men. * All graphics on this spread are photographed/ created by (Author, 2019)

ISHAMUH DAWOOD

Upgraded soccer field

MEMBER OF SAMA (SOUTH AFRICAN Muslim ASSOCIATION) Dawood is a member SAMA, and Thembelihle’s representative for the Muslim residents living there. He mentions that plenty foreign nationals need assistance in the area, an area which he facilitates whole heartedly. He is responsible for assisting the Muslim community with access to information and services (getting an ID and other needed documentation). He assists foreigners to get access language (English) classes . As a community leader of the Muslim community, he keeps in close contact with emergency organizations, such as Saaberie Chistee Society, that assists the community with emergency, medical and burial requirements. He also assists the Muslims with their religious needs. He arranges Islamic schooling classes for children(within the settlement) and women(often facilitated outside the settlement). He also partakes in da’wah , calling people towards Islam. As a result, he receives a good reception from women and children converting to Islam, mentioning that approximately 25% of children in Thembelihle are Muslim, even if a parent, or both their parents aren’t. The development of a large Mosque with a madressah is a pressing need, as stated by Dawood, that facilitates children and Islamic learning. He was previously in contact with an organization that promised to develop a Mosque in Thembelihle, but failed to initiate the project. 90

Mosque and Madressah

Existing land use that should not be taken away unless the other sports grounds in Thembelihle are upgraded.

Multipurpose Community hall

Information center / Offices and a language school Understanding the Mapping Exercise Dawood illustrates two important activities that needs to be housed in this community center. The Mosque as a large building accommodating all the Muslim’s needs in Thembelilhe, as well as, a center for all residents to access information and assistance (i.e attaining documentation). Dawood mentions the soccer field should remain if it is not possible to upgrade the other sports grounds as this specific soccer field is the most leveled and neat.

FIG 6B

Iezekiel Mosotho Tsotetsi

ANC WARD COUNCILOR : REGION G, WARD 8 (THEMBELIHLE) Tsotetsi does not stay within Thembelihle due to his role as a ward councilor facilitating the needs of other areas, apart from Thembleihle. These areas include other informal settlements namely, Lehae and Precast. He helps resolve local issues and represents the communityâ&#x20AC;&#x2122;s views in front of council. Tsotetsi is strongly affiliated with JOCOD School for children with disabilities. As a community figure, he identifies and assists disabled (mentally and physically) children and places them in schools like JOCOD. He mentions that accessing educational facilities in the settlement is of dire need in the community. Some of these facilities needed are a library, a study hall and access to internet. Furthermore, his experience led him to understand a different layer of educational challenges. There is an overwhelming economic pressure to earn an income, especially in households that are poverty stricken. As a result, the school drop-out rate increases. As a result, there is no guarantee these individuals can secure a job if they are unskilled. Thus, Tsotetsi mentions providing a platform for physical and theoretical training are pressing developmental demands. Also, Tsotetsi clarifies that sport is a vital item that needs to be included in a community development initiative. Furthermore, Tsotetsi mentions the center does not have to include a religious element to it.

ECD

Youth Center for Education and Skills development

Sports complex fenced and secured

Sports Complex and Outdoor gym

Understanding the Mapping Exercise Tsotetsi illustrates that the site should be divided equally to accommodate recreational activity (sport) and educational activities. Of the educational section, an Early Childhood Development (ECD) needs to be facilitated as majority of the existing ECDâ&#x20AC;&#x2122;s are structurally hazardous. The Youth center should include all the after-school / skills training facilities such as workshops, a library and a computer lab. * All graphics on this spread, unless otherwise specified, are photographed/ created by (Author, 2019)

6.4 Conclusion from analysis and Site background

FIG 6C

A. Settlement segregated from broader society, despite being situated within an urbane area.

B. “Self-Help” initiatives are present to catalyze community development.

C. Spontaneuos mushrooming of new land activities and masonry private dwellings.

Thembelihle is located within a diverse, cosmopolitan suburb that bears a sustainable amount of amenities. Theoretically, Thembelihle situates itself in a favourable position for its residents to access schools, clinics, hospitals, libraries and other amenties outside of the settlement via a short commute using vehicular transportation. However, due to thei lack of public/ private support, reaching those destinations makes it difficult and unaffordable for Thembelihle residents to access these spaces, apart from their class status already holding negative perceptions on their wealthier neighbours. As a result, they become segregated from the borader society.

Many NGO’s and organizations have been established within the settlement and strive to provide relief for their community. Furthermore, these organizations reflect the community’s best interest and have been involved with many external agents (public and private) to assist development for many causes including education, healthcare, housing, anti-xenophobia and sanitation. Some social matters, together with the above mentioned causes, are dealt with and resolved internally. They are known as being an active, intergrated community. Their leaders are active in forming good relationships with external agents to assist the community with social, physical and mental development.

It is evident that there are no specific pattern as to how new land activities and developments are established. The results shown in the mapping analysis proves that these new activities popup spontaneously and independent from any type of planning framework. It is observed that new activities arise on stands that are either available by the stand owner for renting purposes, or run by the owner as an abutting land use / extension to their private dwelling. There is, however, one exception; Zulu road is recognized as a high street where many commercial activities are found, both as permanent structures and even temporarily along the street edge. This pattern is the only exception and holds high promise of further densification in time to come.

D. Need for better access to sustainable infrastructure:

E. Increase in Foreign National presence leads to increase in Islamic presence.

F. Strong similarities amongst community leaders:

Sanitation remains to be an on-going concern for the residents of Thembeihle. VIP toilets are not well maintained by the awarded subcontractor, leaving many residents with risk of diseases. Water is expensive, especially for purposes that only require grey water. Electricity is also an expensive necessity for residents to afford, especially for cooking and seeking warmth during the winter months. Solar panels were installed but were stolen. Thus, a need arises to access these types of resources in a sustainable and cost-effective manner through a more innovative, greener approach. Smart solutions need to be thought through to provide residents with off the grid access to water, electricity and basic sanitation.

One third of the population of Thembelihle accounts of being first generation foreign national citizens. Furthermore, majority of these foreignnational residents are Muslim. Foreign nationals are warmly welcomed by the local residents and these relationships are often the root-cause of local residents adopting the Islamic faith. Almost half of the commercial activity that exists in this settlement are managed by nonlocals. The foreign national group are also a good cause of providing jobs to the locals. Some skilled members of this group are interested in providing skills training to local residents to empower them individually and to strengthen their community as a whole.

The leaders of Thembelihle all share very similar visions on what they feel are necessary to be included in a development center. Items such as educational facilities, recreation spaces, offices for community members, skills development centers and youth spaces were all deemed as important categories to include in the proposal. Religious centers were also observed to be important. The Muslim interviewees opted for Islamic-based prayer areas and classrooms to meet the demand of the area, whereas, the other leaders requested multi-faith based centers that could be conducted in a multi-purpose hall.

Sanitation and Electricity

Community Development requirements

* All graphics not referenced on this spread are photographed/ created by (Author, 2019)

FIG 7 - Children gathering in groups to recite and memorize the Qurâ&#x20AC;&#x2122;an at the Mosque in Niger.

PRECEDENT STUDIES 94

description of studies used

In this section, I expanded on three different precedent studies that contributes inspiration into a holistic community design strategy. The context of these studies are located in three previously disadvantaged and remote areas. The first precedent study is linked closely to the design intent of the succeeding design proposal. I displays the Mosque as an anchor and nerve center to the multiple land activities that this site offers. This project used locally sourced resources to create empowerment, job creation and hope throughout the lifespan of the project and is carried through long after the end of its implementation. The second precedent study is analyzed through studying the innovative solutions that led into the creation of an aesthetically pleasing, green and sustainable environment. Furthermore, it pays tribute to the lengths taken of involving the community in the design and development process through multiple workshops and other community events. This product has successfully achieved all its requirements whilst still being completed within a narrow budget, similar to Thembelihle if the project were to ever be developed. Lastly, the final precedent study focuses on the quality of indoor and outdoor environments by striking a balance between developing enclosed and open spaces. This project is also studied for its sustainable approaches to achieve the best control out of natural lighting and ventilation. 95

7.1A

STUDY a:

Atelier Masomi- Studio Chahar

FIG 7A (Photo credit: James Wang)

HIKMA - A Religious and Secular Complex, Niger

The Hikma Islamic center promotes a peaceful co-existence between the secular and spiritual needs of the village. The development was completed in 2018 and recognised as a culture and education hub to strengthen the community by providing a community center to develop the educational, spiritual and social needs of the community. The Mosque program consists of a 1000-person prayer hall split into two main worship spaces(for both ladies and men), two ablution facilities, 2 bedroom lodgings for the Imaam of the Mosque, a library, classrooms, reading and studying spaces, a handson workshop area, children’s play area, a garden and a minaret.

FIG 7B (Photo credit: James Wang)

FIG 7C (Photo credit: James Wang)

The above mentioned text is paraphrased from the following website: González, M. F. (2019, July 08). HIKMA - A Religious and Secular Complex

/ atelier masōmī + studio chahar. Retrieved July 17, 2019, from ArchDaily: https://www.archdaily.com/920427/hikma-a-religious-and-secularcomplex-atelier-masomi-plus-studio-chahar

FIG 7D (Photo credit: James Wang)

Sectional diagram

residentâ&#x20AC;&#x2122;s quarters

prayer hall

water reservoir

garden

library/ classrooms

childrens play area

ampitheater FIG 7E

wc playground

classrooms

playground ablutions

prayer hall

ampitheater

residentâ&#x20AC;&#x2122;s quarters

garden

minaret

water reservoir

Land Uses

library

(Author, 2019)

Green Spaces & Circulation

ablutions

7.1B

STUDY b:

East Coast Architects

FIG 7F

Vele Secondary School, Limpopo.

Located in a remote area, this school was designed to serve as an educational institute and also as a vibrant community hub. This project incorporated materials, labour and resources that were all locally sourced , and was developed using the same budget that would be allocated for a typical government school using standard building approaches. The school used innovative green solutions that resulted in a sustainable environment for both the school and outward community. These sustainable measures include:

FIG 7G

- Rainwater harvesting and storage (200,000 litres) - Food gardens - Solar energy transformation used for computers and water pumping - Green roofs for insulation of indigenous flora - Dry composting toilets - Biogas digestors for cooking

FIG 7H

The above mentioned text is paraphrased from the following website: East Coast Architects. (2005). VELE SECONDARY SCHOOL Vhembe

District, Limpopo. Retrieved July 19, 2019, from Eastcoastarchitects: https://www.eastcoastarchitects.co.za/eca-vele-secondary-school. html

FIG 7I

outlet

Biogas for cooking

Fertilizer

gas tank

Organic waste inlet

composite tank

indigenous plants growing medium filter membrane drainage layer waterproofing insulation waterproofing

Plant roofs for insulation

(Author, 2019)

roof support

fan

vent pipe above roof human secretion

GSPublisherVersion 0.80.100.100

Dry composting toilets

access door

air intake

(Author, 2019)

ferilizer ouput drainage (Author, 2019)

7.1C

STUDY c:

AMA + Bosch Arquitectos

FIG 7J (Photo credit: Paulo Alfonso)

School in Chuquibambilla, Peru.

This school is located in a poor area without any access to running water, electricity or sewerage systems. The program consists of a selection of modules containing classrooms, workshops, libraries, a computer room, an administration room and a dormetary for students. This facility functions as both an educational one for students and adults, as well as a common community area placed in the various covered and open to sky courtyard systems. Activities such as learning and socializing take place here linking the community to nature and their traditions. Due to their inaccesibility to electricity and running water, this design has achieved climatic comfort through the usage of passive systems to allow heat, ventilation and natural lighting. Solar panels are used for powering the computer labs and grey water storage tanks are used for irrigration.

FIG 7K (Photo credit: Paulo Alfonso)

FIG 7L (Photo credit: Paulo Alfonso)

The above mentioned text is paraphrased from the following website: Quintana, L. (2014, December 24). School in Chuquibambilla / AMA

+ Bosch Arquitectos. Retrieved July 12, 2019, from ArchDaily: https:// www.archdaily.com/579909/school-in-chuquibambilla-ama-boscharquitectos

100

FIG 7M (Photo credit: Paulo Alfonso)

Sectional diagram

classroom

outdoor work desks

library

ablutions

FIG 7N

solar panel

enclosed patio

classroom

Enclosed and open spaces

courtyard

rain water harvesting

open to sky courtyard closed patio open to sky courtyard

closed patio

open to sky courtyard open to sky courtyard

closed patio

(Author,GSPublisherVersion 2019) 0.66.100.100

Sustainable design measures

(Author, 2019)

101

An aerial sketch currently depicting the chosen site of architectural intervention. (Author, 2019)

architectural design 102

8.1 design brief and ProgrAMME Based on the findings of the site analysis conducted, a detailed site programme is presented for the proposal of a community development center. This programme includes the proposed requirements, as well as , the spatial interventions needed to link the site to the broader Thembelihle (along with some necessary upgrades). All the items mentioned are needed to provide a holistic development model for the proposal of the community center given the complexity of its context.

103

A. Links to Broader Thembelihle and Contextual Upgrades An attempt to link the proposed spatial intervention to the broder Thembelihle context by enhancing and adding various urban upgrades such as lighting, ground resurfacing, street furniture and permanent trading structures. These linkages are necessary given the existing spatial conditions of the context at hand as an attempt to invite further developmental opportunities off the proposed nerve center. Secondly, the site is located on one of three vacant fields that is reserved as a soccer field for which a local soccer team , along with the general residents, occupy. This particular land activity is not included in the programme due to this activity having the potential to bring in a noisy and uncontrolled behaviour to the community center. As a result, this will not become a desired land use given the other land activities requiring a peaceful environment. Therefore, as a motive for removing this existing land activity from the proposed site, we will propose an upgrade of the soccer field located in D-Section. Lastly, there is an existing Mosque located along the same road as the proposed intervention. Therefore, we intend on relocating this Mosque to the proposed site and upgrading the Mosque as a home to house the orphans that the board members of the Mosque facilitates The current orphanage houses 16 children in a small, 12 m2 zinc structure.

B. Main Programme on Proposed site The proposed land uses are derived from four informants, namely; 1. Contextual studies of the site area. 2. SIte and visual analysis. 3. Design charades (from the community leadersâ&#x20AC;&#x2122; workshop). 4. Precedent studies. The current site is measured at 9020 m2. These findings informed a proposal of 8 primary land uses that are to be included in the community development center :

Islamic center

Office block

Skills workshop

Multi-Purpose Hall

Emergency shelter

Public library

Early Childhood development center

Trading block

C. Supplementary interventions on Proposed Site There are several abutting land uses that are crucial to the vitality and after-care of the site. These spatial interventions are imperative to enhance the site in promoting a peaceful, obligatory and effecient environment, that includes; a security office, ablution faciities, multiple outdoor amphitheatres for conducting community meetings, parking facilities, a multi-use sports ground, food gardens and a public courtyard for passive recreation.

104

A. Links to Broader Thembelihle and Contextual Upgrades Upgrade D-Section Soccer Field USAGE

QTY

TOTAL AREA

Soccer field

4050 m2

Change rooms (with showers & WC in each)

75 m2

Public WC rooms

80 m2

TOTAL

Skills workshop USAGE

USAGE

QTY

295 m2

Seminar room / Training room

30 m2

Office cubicle

15 m2

TOTAL

340 m2

Emergency shelter USAGE

TOTAL AREA

Steel workshop and store

4165 m2

Upgrade of Existing Mosque (ERF 3206) to Male Orphanage home (existing area = 789m2)

QTY

+/- AREA

Male shelter room (16 bed)

75 m2

Female and children shelter room (16 bed)

75 m2

Dining yard

25 m2

Office

15 m2

Bedroom

140 m2

Bathroom (with x4 showers & x3 WC & x4 WHB)

20 m2

Kitchen yard

25 m2

Common area`

20 m2

Bathroom (x4 WC, x3 WHB & x2 SHR each for male and female)

65 m2

Kitchen

30 m2

TOTAL

280 m2

210 m2

Multi-purpose Hall USAGE

QTY

Hall

200 m2

Storage

20 m2

WC rooms (with x4 WC and x3 WHB each for male and female)

40 m2

Kitchen yard

25 m2

TOTAL

280 m2

B. Main Programme on Proposed site (8100 m ) 2

Public library & ECD center USAGE

Islamic Center USAGE

QTY

TOTAL AREA

Prayer hall (+/- 700 people)

800 m2

Whudu Khana (Ablutions)

100 m2

Madressah classroom & Islamic Library

120 m2

Kitchennette

20 m2

Resident quarters for caretaker

30 m2

Storage area

10 m2

80 m2

WC rooms (with

x9 WC & x5 WHB each for male + fermale)

TOTAL

QTY

TOTAL AREA

ECD - Classrooms

140 m2

ECD- Private access playground

185 m2

Study room / Library

75 m2

Computer Lab

25 m2

Reception / Waiting area

5 m2

Change room(x4 WC, x3 WHB, 2 SHR each for male + fermale)

60 m2

ECD WC (x4 WC & x3 WHB each for girls + boys)

40 m2

TOTAL

530 m2

1 160 m2

Trading block

Office block USAGE

QTY

+/- AREA

Office cubicles

90 m2

Meeting room

30 m2

Kitchen

20 m2

Storage room

10 m2

WC rooms (with x4 WC and x3 WHB each for male and female)

50 m2

TOTAL

TOTAL AREA

200 m2

USAGE

QTY

Small trading unit (each @ 10 m2)

Large trading unit (each @ 25 m2)

TOTAL

TOTAL AREA

160 m2 75 m2 235 m

*All values are approximate and will vary in design. Values are to estimated as a guide.

105

8.2a

DESIGN development

The last upgrade is to transform the current Mosque in Thembelihle (Moulana Aslam’s Mosque - see tag “B” on pg. 74-75) into a residential home to house the orphanage. The reason for this upgrade is to provide better living conditions to the orphans currently living in poor, inhumane conditions, by providing them with a home in an existing safe, masonry structure. Also, a new Mosque will be proposed along the same road as the existing one, thus nullifying the need to have this Mosque in operation.

Urban upgrade: Links to Broader Thembelihle and contextual upgrades Post Site Analysis (site selection)

As previously mentioned in the proposed design program and brief (on pg.104-105), necessary upgrades were needed to complement the new proposed development. Therefore, the main road (Zulu road) is the first upgrade identified to catalyze the densification of economic activity along this edge. This process is necessary as it was previously identified, on conclusion of site analysis (see pg.92), that this street has the potential of becoming a high-street serving both the community of Thembelihle, as well as its urban neighbours (Lenasia ext. 10). By method of developing in-situ upgrades, such as formal walkways, trees, public furniture, permanent trading structures and road markings (including pedestrian walkways), the settlement will be granted access to the first developmental opportunity to increase the quality of their built environment and economic status whilst creating a sense of permanence. The second means of upgrading is that of the soccer court located in section D (see tag “D” on pg.72-73). Based on the findings gathered from interviewing the community leaders, if the current land-usage (i.e as a soccer field) is taken away, it will be contested by the broader community of Thembelihle. Therefore, a design decision is made to formally intervene on the existing vacant field in section D, through upgrading the physical soccer field and applying necessary structures abutting the court. By taking away an existing land use, a solution is provided by upgrading another site to reach a higher value. This has the potential of the community readily accepting the new proposed development in section N. 106

priv

GSPublisherV

The above images show the living conditions of the 16 orphans housed next to the Mosque, illustrating the structural condition and quality of living. (Author, 2019)

Existing Urban plan

scale: 1:3000

DETAIL C Current D-Section field Soccer court upgrade

CURRENT EDGE CONDITIONS: - Minimum green edges - No paving for sidewalks - No public furniture - No stromwater drainage - No road markings - No potholes - No height difference between road and sidewalk - Informal trading vendors present - Street lighting present

DETAIL B Current Mosque Orphange upgrade

YPICAL SECTION

vate dwelling/ tuck shop

private dwelling/ tuck shop

roadway

sidewalk

Version 0.2.100.100

DETAIL A Random point- street edge Street egde upgrade

SELECTED SITE N-Section field

Community development center

* All graphics on this spread are photographed/ created by (Author, 2019)

107

Painted road markings Addition of permanent trading stalls

Addition of benches and bins

Pedestrian crossing located before every intersection

GSPublisherVersion 0.2.100.100

Pedestrian crossing located before every intersection

DETAIL B Oprhanage upgrade

Addition of permanent trading stalls Painted road markings Dense green edge (trees & plants) Deisgnated Taxi-stops every 300m Addition of benches and bins New home for orphanage BOH washing area Food garden

DETAIL C Section-D soccer field upgrade

Change & shower room Grand stand seating

Public WC Grassed soccer pitch (90x45m) Green edge buffer Grand stand seating

Sheltered market area

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108

Existing economic activity (shebeen)

masonary boundary wall with plant buffer

GSPublisherVersion 0.2.100.100

TYPICAL SECTION

formal trading structures

Dense green edge (trees & plants)

private dwelling

DETAIL A Street edge upgrade

Public WC located every 300m along edge

Upgraded Urban plan

scale: 1:3000

DETAIL C Current D-Section field Soccer court upgrade

private dwelling

formal trading structures

plant buffer along street edge

roadway

plant buffer along street edge

Dense tree planting along street edge

DETAIL B Current Mosque Orphange upgrade

DETAIL A Random point- street edge Street egde upgrade

SELECTED SITE N-Section field

Community development center

PROPOSED EDGE CONDITIONS: - Dense green edges - Stepped & paved sidewalks - Addition of bins and benches - Stromwater drainage - Road markings - No potholes - Addition of pedestrian crossings - Formal trading structures

* All graphics on this spread are photographed/ created by (Author, 2019)

109

stepped edge to allow drainage to be kept at natural ground level

8.2b

DESIGN development

overflow pipe

Precautionary measures for development on low-risk Dolomite land.

garden bed soil @ min 170mm

gravel resevoir with filter fabric @ u/s of soil bed.

As investigated in the research report stated in chapter 1 (on pg.29), some key design guides are laid out in the diagrams / details to follow indicating safe measures of construction in low-risk dolomitic soil conditions. These guidelines will reduce the risk of sinkhole and doline formation.

perforated pipe to run along planter bed impermeable barrier drainage channel along natural ground level

All information regarding these necessary guidelines were extracted from: (Department of Public Works, (2003).

native soil

All graphics and technical detailing was completed by (Author,2020)

100 HDPE pipe to channel roof stormwater between cavity wall

Open drainage canal on natural surface level.

Brick and concrete courtyard walls must be designed with drainage ports at ground level.

out

Floor drainage to link to HDPE pipe below new raised floor level. T/O brick boundary wall +1.445 m

Stormwater pipe to channel away from buildings.

GSPublisherVersion 0.0.100.100

FFL of buildings

+0.680 m

Raised Floor level

+0.595 m

Courtyard Floor level

+0.170 m

Natural ground level

+0.00 m

D 110

Storm water drainage around buildings and up to 10 meters away shall preferably be drained along the surface or in open canals. Sub-Surface drainage is not advisable close to buildings.

Avoid constructing buildings over wet services. Also, resist these wet services from running close to buildings.

ctio Dire n of

T/O Garden brick wall +0.850 m

Slop e

T/O Stepped garden +0.340 m platform

Courtyard Floor level

+0.170 m

Natural ground level

+0.00 m

Storm water drainage in courtyards should be kept at surface level. Gardens should also be kept on a platform above natural floor level to prevent ponding below surface level.

Water drainage is to be routed along natural drainage paths and no exception should be given to unlined rerouting of these paths. T/O stone cladded privacy wall

gravel resevoir with filter fabric @ u/s of soil bed.

+3.230 m

GSPublisherVersion 0.0.100.100

stone cladded privacy wall in

out

overflow pipe standalone tap fixed to wall

HDPE pipe to drain excess water into planter bed.

Floor slab building (Mosque)

planter buffer

cool air pool

+1.105 m

ablutions T/O pool slab +0.595 m

Courtyard Floor +0.170 m level Natural ground +0.00 m level Open drainage canal on natural surface level.

Pools / man-made water features shall drain excess water perpendicular to building into open stormwater canal or other appropriate drainage system. Water features are to be replenished manually and not via automatic replenishment systems. 111

8.3a

112

Architectural Response previous N-section field

aERIAL site rendered view (Author, 2019)

113

8.3b

FLOOR PLAN (Author, 2019)

8.3c

context PLAN

(Author, 2019)

8.3d

118

design program

(Author, 2019)

119

circulation & access Vehicular and pedestrian 8.3e

Typical access periods for all gender & age groups

(Author, 2020)

H TS

r st

r sp

k bo

e tr

S BO

120

r st

H TS

r st

a ro

Pedestrian Access Vehicular Access Male Adults Female Adults Older children / Students Young Children / Students 121

circulation & access Pedestrian 8.3e

Women-only events to occur in the hall at booked instances. This would also apply when the hall would be used for medical and welfare purposes.

Access for women and children

(Author, 2020)

Seperate rooms are allocated for women and children in the emergency shelter rooms

S ET

t Is

H TS

r st

During special occasions the main prayer hall should be used only by women to host events such as lectures and classes. Men would be instructed to perform prayers in the Madressah (these events can only occur outside of obligatory prayer periods).

r sp

k bo

e tr

S BO

L QA

122

r st

Madressah classes will be seperated by gender. Female section will fall on the western side of the Madressah (including both teachers and pupils)

Strict access of women and children only. No men are allowed to access the ECD block (only female teachers allowed)

There are to be women & children-only access periods allocated everyday in the library.

50% of all retail shops are to be offered to rent for womenowned vendors.

a ro

Skills training and manufacturing are not restricted to the usage of men alone.

Pedestrian Access Female Adults Older children / Students Young Children / Students 123

8.3f

Building Relationships

Relevance of the Mosque to adjoining building program (Author, 2020)

ECD bloc

Multi-purpose hall

Emergency Shelter rooms

Mosque

Madressah

124

library

sports court offices

skills workshop

Trade complex

RELATIONSHIP OF MOSQUE TO PROGRAM: The role of a Mosque holds many responsibilities in society (view these roles on pg: 39-42). Due to the requirement of serving the greater community rather than only a smaller group (which the current soccer field does), a smaller, multi-purpose sports court and an upgrade to the other existing soccer field was the approach taken to introduce a successful community development initiative. Among the roles identified previously, the Mosqueâ&#x20AC;&#x2122;s key task is to facilitate the advancement of society. Its identity, in early Islamic architecture, responded to the needs of each given context, assisting in the transformation of its community. In this context, the Mosque responds to the direct requirement of prayer and strengthening the bond amongst Muslims. However, it is not the Muslim community that benefits alone. The functions of the abutting land uses were the identical roles the first built Mosque adopted responding to the needs of the greater community through employment, welfare, educational advancement, social enhancement, economic upliftment, skills development, safety and security. These community development tools are split up into individual builldings within the precinct although they are the responsibility of only one; the Mosque. The Mosque, as a place of worship, instills a sense of peace in the proposed development.

125

Elevation along eastern edge

126

8.3g

sections and elevations Elevation along street edge

Elevation along mosque edge

Elevation along northern edge

127

section thro

section throu

128

ough mosque

ugh madressah

129

8.3h

130

artistic impressions

Amphitheatre loo

oking at mosque

131

Interior view

132

w of Mosque

133

Madressah

134

courtyard

135

Vendors alon

136

ng street edge

137

Entrance to

138

o ECD Block

139

8.3i

140

physical site model

141

142

143

A rendered image of a view taken in the Mosque, illustrating the light entering the prayer hall from the main dome. (Author, 2019)

conclusion 144

Conclusion This chapter responds to the processes that were involved in reaching to the design of the development center. Researching and analyzing the study area, literature reviews, site analysis and precedent studies were all viewed as critical informants leading to the design of a holistic Mosque precinct. This section looks at the viability of developing a center in a context faced with so many social and governmental hurdles. Furthermore, it responds to the research question and sub-questions asked. Lastly, the response to the main research quesstions reflects the closing remarks of the author leading into design. It is important to mention that the design process is on-going and the design, as it stands, does not reflect the final architectural response to the research paper.

145

The motivation report will include aspects relating to; the types of land-uses proposed, the need of this development, the socio-economic viability, operational details, desirability of its location, management and construction methodology and, lastly, its impact on the community and surrounding area. Once this development has been approved, in writing, by these two departments, design can be commenced alongside the consent of the broader community this development seeks to target.

9.1 VIABILITY Study 9.1b 9.1a Process of proclaiming land for development On consultation with the ward councillor of region G ward 8 (including Thembelihle), Iezekiel Mosotho Tsotetsi, had mentioned the city of Johannesburg are seeking to zone the area in the upcoming months in accordance with the Dolomite Report conducted in 1998 (Bowens, 2004). The findings of this would establish a selection of zones ranging from residential, institutional, light industrial and public open space. Until then, it must be made mention that on the ground, the nature of this settlement follow less formal processes of land procurement and zoning as would a site located in an urban context. The first procedure of obtaining permission to construct the Mosque precinct would be to propose a motivational report for the department of Human Settlements, as well as, for the department of Housing in Lenasia. These departments play the most vital role in the developmental state of the area and all proceedings of development should be approved by them before commencement of any works. As part of their policy, stated in the ‘Upgrading informal settlements programme’ (UISP), their intent is “to address social and economic exclusion by focusing on community empowerment and the promotion of social and economic integration, building social capital through participative processes and addressing the broader social needs of communities.” (Department of human settlements, 2009) 146

List of potential clients

Department of Human Settlements

This is the client that will be commissioning the proposed project. As part of the ‘Upgrading Informal Settlements Programme’ (UISP) mandate, set out by the department of Human Settlements, in-situ upgrading of Informal settings is stated as their primary objective (Department of human settlements, 2009). In addition to this, a project of this type falls within the approved category of their policy, stating that grant funding can be issued. As part of their mandate, they hold responsibility for the initiation and planning of projects relating to in-situ upgrading of informal settlements. B.

Islamic banks

The primary focus of Islamic finance is to improve the living conditions of the poor and marginalized. Islamic Banks will finance income generating and job creating investments which the poor could not undertake prior to this platform. Money will be loaned from Islamic banks on an interest-free basis to fund enterprises that local residents wish to set up. A partnership will be formed with an Islamic bank to assist the poor by channeling their savings into productive uses. C.

The Thembelihle community

The commmunity is listed as a client because they are the immediate and direct recipients of the proposed development. Operating and maintaining the development on a sustained basis is imperative.

Those who use the facilities should be able to pay for them. Within the pardigm of Islam, many of the Thembelihle residents are eligible to recieve zakah. Through the zakah funds parts of the development will be financed. Zakah funds will also be used to maintain and sustain the development.

Non-Profit Organizations

Non-profit Organizations are potential clients because a project of this nature will present scope for them to achieve their mandates of communty development. As a result they will serve as an active and lucrative partner in this project by investing both financial and non-financial resources towards achieving a desirbale community center.

Parrellel to this, the UISP programme advocates for community particiaption in order to ensure that community members assume ownership of their own development and project. Hence, community participation should be undertaken within the context of a structured agreement between the municipality and the community.

The graphic below illustrates the financing for the Mosque Precinct Build precinct

Construction Firms

Islamic Banks

Finance

Leasing Mutual Funds

Invest for leasing

Household savings

lease Local Bodies

Local Taxes

NGOâ&#x20AC;&#x2122;S

Donations from public

Operate

Well-to-do

Pay Fees

Welfare Organizations

Beneficiaries

Educational Land-uses

Fund & Manage

Pay from Zakaah fund

Islamic Land-uses Rehabilitation Center

Subsidise

All other Land-uses

Subsidise

Government Khan, M. A. (1994). Rural development through Islamic Banks. The Islamic foundation.

147

9.1c

Sources of finance

A. Government Grant Funding - Department of Human Settlements

This is based on their grant funding programme includes the following aspects, which are relevant to our proposal: - Geotechnical investigation - Civil engineer’s fee - Site supervision fees - Permanent engineering services - Land acquisition - Land survey examination fee - Interim engineering services - Land surveying and pegging To lessen the strain on government funding, only grants for the services mentioned above and bulk infrastructure (ground treatment, water, sewerage, electricity infrastructure and other municipal services) will be requested. B.

Donations - Welfare Organizations / NGO’s / Public

Given the multi-dimensional nature of the project, an NGO, whose aim is to bring about community development for the poor within an integrated framework, will find this project to be aligned with where they should be donating money and human capital towards. NGO’s that promote and support integrated human settlements will fund the neccesary steps required to ensure community empowerment. Islamic welfare organizations and the general public will particularly contribute towards funding the Mosque and all the requirements that go with running a Mosque.

Investments - The Thembelihle Community / Private Sector

With the rationale of making this project economicaly and financially sustainable, a focus will be placed on ‘developing township economies’. This is a national directive, as stated in the National Development Plan (NDP). Townships spaces are in need of a vast array of investments that meet the demand for economic services. Economic development through the development of micro enterprises (skills development center) that are sustainable will assist in 148

linking formal and informal economies. In the context of this project, investment opportunities lie in setting up an economic node that is labour intensive and able to retain local spending and also attract further spending through offering niche artisan experiences. This will present a winwin scenario for investors and the local community that is in need of employment and in-house economic services. Furthermore, Majority of the Thembelihle residents are regarded as eligible for zakah, even though they are not poor to the degree of homelessness. However, the poor do not have to recieve this charity as hard cash. Instead, a zakah fund can be drawn up on behalf of an individual that he can use for investmenting a portion of his contribution in Islamic Banks. These funds are then managed by the bank on behalf of the savers and uses this money to purchase shares in this property. The banks would lease or even sell the facilities developed to Private bodies, NGO’s or any local body. This will result as a stream of income for the zakah investor.

9.1d Marketing for addtional funding & resources A.

Corporate Social Responsibility

Various companies will be approached for contributions/ sponsorships as part of their corporate social responsibility. In turn, these compaies will receive marketing benefits for their donations. This will increase their social involvement and therefore benefit the company’s portfolio. By securing resources for construction, this will invariably reduce the strain on the main sources of finance. Initial marketting would be proposed to local companies in Lenasia, before attempting to market regionally, such as the Corobrik Ubuntu Community Chest umbrella, for example. B.

Regional Mosque occupants

It is common in all Mosques around South Africa that boxes are placed in the Mosque and used as a collection drive for many social and religious pleas. For Muslims, Friday is know as the day of Jumuah and they attend a congregational prayer sermon on this day. Straight after the sermon, members of the Mosque walk around with these boxes for people to donate a portion of their wealth

for these good causes. A savings account will be opened and the target amount will be mentioned to the public, once the development costs are calculated. These funds are not collected for construction alone, but for acquiring resources such as books for the library. This campaign will be presented to the regional muslim radio station, â&#x20AC;&#x2DC;Radio Islamâ&#x20AC;&#x2122;, whom regularly markets Islamic Non-profit campaigns and initiatives free of charge.

9.1e

Social Viability

Improved religious facilities and demands:

On initial consultation on site, the development of a Mosque was the first demand that the community leaders had mentioned. Thembelilhe Muslims account for 33% of the population and demand adequate spaces to pray their obligatory prayers, as well as the space required for the weekly friday sermon (Jumâ&#x20AC;&#x2122;uah). There are currently three Islamic schools located in Thembelihle. This development would serve as a headquarters that house all of these schools.

Improved Educational facilites:

Catalyst Infrastructure:

There is no denying the fact that an ultimate shift in the lifestyle of the poor depend on the speed of which they can acquire a decent education. Education increases earning ability , therefore, the first priority in social infrastructure projects are to build facilities to enhance learning. In this development, there are three types of educational platforms that are included

A development of this nature has the potential to spur on further development. This development could present itself as the anchor of the community. In addition, sewerage and storm water collection would be housed in this development and could be the catalyst of providing this infrastructure to the rest of Thembelihle.

A) An early childhood development center; a Library, computer lab and tuition center aimed for high school students; B)An Islamic school housed in the Mosque for religious learning C) A skills development center to provide an alternative to traditional schooling structures by teaching physical courses (i.e artisan work) Improved health through sanitation:

The state of Thembelihle is unhygenic. They do not have basic sanitation in place, resulting in poor and hazardous enviornmental and living conditions. As analyzed in the research paper, showers and flushing toilets are a pressing need. The accesibility of these facilities and services would require sewerage and storm water services to be connected to the immediate surroundings as well.

Community wellness and vitality:

Currently there are three empty grounds located in Thembelihle which is reserved for sports activites. There are no grounds that are properly graded, flattened or even grassed. This development aims to increase the social vitality by developing a multi-use sports field that will undoubtably be of great value to the community. Sense of ownership and pride:

The community have feared eviciton since 2002 due to the Thembelihle being considered of having uninhabitable geological conditions. As a result, some residents are reluctant to incrementaly develop their private dwelling spaces as they do not have an assurance of permanence. By developing a community center of this scale, residents are likely to feel a sense of ownership and belonging, which has major psycho-social effects on the community.

149

9.2 Response to Research Questions What does community development mean in the context of Thembelihle ? There are many developmental elements that the residents of Thembelihle are faced with. Community development in Thembelihle is a multi-faceted task, given the current social, environmental and infrastructural challenges. The over-arching requirement is to spatially intervene in the area through infrastructure upgrades. This will invariably boost the safety and comfort of the settlement. Furthermore, providing the community with platforms to access education, skills development for job creation and religious activities will allow the community to develop and prosper individually, as well as collectively.

How does the Mosque precinct feature as a tool for community development ? The Mosque is a nucleus in Muslim communities. The physical existence of the Mosque serves as a guiding post and the message and philosophy advocated therein as an inspiration to develop, plan and build for the betterment of all. The first Mosque in Islam was erected to function as a space from which the goals and aspirations of the community are materialized. The Mosque hosts a variety of community activities that has the potential of unlocking community integration (between different cultural and religious groups), inclusivity, liveability, spirituality and connectivity. The Mosque places itself as: 1- A center of worship 2- A center of learning (both secular and religious) 3- A center attending to public affairs 4- A welfare and charity center 5- A center for light recreational activity 6- A rehabilitation center 7- A hub for economic development

What role does Islam play in shaping space ? The religion of Islam, like many religions, have teachings that are not confined to the responsibility of man and his/ her conduct in society. These teachings can be reflected in all aspects of life, including the generation of space. The driving force of Islamic spaces are derived from The Qurâ&#x20AC;&#x2122;an and Sunnah. These sources give insight of developing spaces that are just and respectful to the environment, economy and society in which they are placed. These spaces should please God and be used a vehicle to uplift society and the individual. The function of spaces are the most critical requirement when organizing Islamic spaces, and should never be secondary to form, as this boasts arrogance and the pride of man. The designers of these spaces should strive for excellence, from conceptualization, to the choice of materials used, quality of workmanship and the final execution. Islamic spaces promotes equality and just social interactions, regardless of gender, age, class, culture and religion. Lastly, Islamic spaces should in no way cause harm to its occupants. 150

How does the Mosque precinct, as an Islamic space, encompass community development in the context of Thembelihle ?

Given the rise of Muslim converts in Thembelihle, alongside the requirement stated by the Muslim community of needing a Jumâ&#x20AC;&#x2122;uah Mosque, a Mosque is justified as a needed facility in Thembelihle. The Mosque does not intrude itself on other religions, similarly, the appearance of the Mosque (structure) should not be presented in the context of Thembelihle of being invasive to its abutting land uses. A Mosque does not require to visually resemble cultural constructs of Mosque design, and should not visually appear as an alienated space that promotes segregation and exclusion. The rationale of having a Mosque precinct in this context is to facilitate a major requirement of the community, together with many critical developmental requirements which the Mosque, in its true nature, seeks to resolve. The Mosque not only represents spirituality, but fosters just social, environmental and developmental initiatives. As an Islamic space, it is not exclusive to the Muslim community alone, rather, it invites all religious and cultural groups and desires to achieve inclusivity, sustainability, connectivity and resilience. The over-ruling function of the Mosque is to develop society to attain equality, self-empowerment, knowledge exchange, strengthening community ties through positive interactions and , lastly, an inclination in spirituality.

151

152

153

CHAPTER 2 - THEMBELIHLE - A PLACE OF NEED Bowens, W. W. (2004). Thembelihle Township, Lenasia: Review of Studies by Intraconsult and Council for Geoscience of the Dolomite Risk in the Area of the Township. Johannesburg: SRK Consulting Engineers and Scientists.

9.4 List of references and figures References CHAPTER 1 - INTRODUCTION du Toit, J. L., & Mouton, J. (2012). A typology of designs for social research in the built environment. International Journal of Social Research Methodology. Fross, K. (2015). Use of qualitative research in architectural design and evaluation of the built environment. ScienceDirect, 1625 1630.

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Dawood, I. (2019, April 23). Muslim community leader interview. (M. Marshall, C., & Rossman, G. (2011). Designing Qualitative Research. Kolabhai, Interviewer) Thousand Oaks, CA: Sage Publications. Dipitsi, A. (2019, April 23). Muslim community leader interview. (M. Omer, S. (2004). Studies in Islamic Built Environment. Kuala Lumpur: Kolabhai, Interviewer) IIUM Research Center. Omer, S. (2005). Issues in the history and character of the Islamic built environment. Kuala Lumopur: International Islamic University Malaysia.

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Unknown (2015, May). Government registers Thembelihle as a housing project. Lenasia times. pp. 1-2. Mathee, S. (2003). Muslim Identity Constructions in Soweto. Cape Town: The Center for Contemporary Islam: University of Cape Town. Miya, B. (2019, April 23). Community leader interview. (M. Kolabhai, Interviewer)

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Miya, B. (2019, March 15). Life experiences in Thembelihle interview. Zwane, S. (2019, April 22). Community leader interview. (M. Kolabhai, (M. Kolabhai, Interviewer) Interviewer) Netshitungulu, C. (2017, November 27). Sanitation Woes in Thembelihle. The Rising Sun. Omer, S. (2009). Islamic Architecture : Its Philosophy, Spiritual Significance, and Some Early Developments. Kuala Lumpur: A.S Noordeen. PlanACT. (2019). SOCIAL AUDIT REPORT. Johannesburg: PLAN ACT.

CHAPTER 3 - DEVELOPING COMMUNITIES About Us: Sultan Bahu Center. (n.d.). Retrieved June 30, 2019, from Sultan Bahu Center: https://www.sbc.org.za/ Braunmuhl, C. (1987). Fighting Poverty through Self-Help. Bonn: German foundation.

Seekooi, K. (2011, February 4). Excluded learners take to the streets. Campaigns: Africa Muslim Agency. (n.d.). Retrieved June 27, 2019, Mail & Guardian. from Africa Muslim Agency: https://africaMuslimsagency. co.za/category/campaigns/ SERI. (2014, August 25). [Research] SERI launches Community Practice Notes: Informal Settlement Series. Retrieved March Cape Argus. (2016, September 26). The unwavering legacy of 18 , 2019, from seri-sa.org: https://www.seri-sa.org/index.php/ Imaam Abdullah Haron. Retrieved June 30, 2019, from more-news/276-research-seri-launches-community- Independent Online: https://www.iol.co.za/capeargus/the- practice-notes-informal-settlement-series-25-august-2014 unwavering-legacy-of-Imaam-abdullah-haron-2072923 The Rising Sun. (2019, April 23). The disabled speaks out on sewer spillage in Thembelihle. The Rising Sun. The Rising Sun. (2019, April 23). Thembelihle to name its streets. The Rising Sun. Tselapedi, T. & Dugard, J. (2013). Reclaiming Power: A Case Study of the Thembelihle Crisis Committee. Good Governance Learning Network. Tsotetsi, I. M. (2019, April 22). Community leader interview. (M. Kolabhai, Interviewer) UNISA ISHS. (n.d.). Thembelihle Place of Hope. Retrieved March 12, 2019, from Thembelihle-project: http://www.thembelihle- project.com/

Department of National Treasury. (2019). 2019 Budget estimates of Nation Expenditure: Rural development and Land Reform. Department of National Treasury. Department of Planning, M. a. (2015). TWENTY YEAR REVIEW South Africa 1994-2014 : Rural Transformation. Department of Rural Development and Land Reform. (n.d.). About Us: The department. Retrieved from Department of Rural development and Land Reform: http://www. ruraldevelopment.gov.za/about-us/the-department Gwanya, T. (2013). South Africa Position Paper on Rural Development. Department of Rural Development and Land Reform.

Karhili, N. E. (2018, November 30). Muslim NGOs and Sectarianization. Utaberta, N. (2018). An analysis of womenâ&#x20AC;&#x2122;s access and participation Retrieved June 27, 2019, from Maydan: https://www. in the Mosques in the contemporary world. IOP PublishingLtd. themaydan.com/2018/11/Muslim-ngos-sectarianization/ Vincent, J. (2014, February 18). What are sinkholes, how do they form and why are we seeing so many. Retrieved from Independent UK: https://www.independent.co.uk/news/ science/sinkholes-what-are-they-how-do-they-form-and why-are-we-seeing-so-many-9136235.html

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Patel, Y., & Tayob, M. S. (2019). THE DEMOGRAPHY AND GEOGRAPHY OF CONTEMPORARY Islam IN THE CITY OF JOHANNESBURG. Johannesburg. Pyakuryal, K. (2011). Community Development as a stratergy to rural development. In P. Manandhar, Contested Rural Development in Nepal (pp. 58-59). Bern and Zurich, Switzerland: NCCR North-South. Salih, M. A. (2002). Islamic NGOs in Africa: The Promise and Peril of Islamic Voluntarism. Copenhagen: Center of African Studies: University of Copenhagen. Seddon D, & Adhikari J. (2003). Rural Reconstruction Nepal, Kathmandu. Conflict and Food Security in Nepal: A Preliminary Analysis. The Qur’an.

Armstrong, K. (2007). Muhammed A Prophet for our Time. New York: NY: Harper Collins. Aslam, M. (2010). Mosque in Nordic context. Copenhagen: Aalborg University. Battle, A. A. (2016, March 15). The difference between a Mosque and a Musalla. Retrieved May 03, 2019, from The Abu Aaliyah Gazette: http://www.abuaaliyah.com/2016/03/15/the difference-between-a-Mosque-and-a-musalla/ Brandstatter, N. (n.d.). Classroom. Retrieved May 03, 2019, from the evolution of Islamic arches: https://classroom.synonym.com/ the-evolution-of-Islamic-arches-12087196.html Cajee, Z. A. (2016, June 08). News: IMASA-AWQAFSA Bosmont Masjid Fete. Retrieved August 28, 2019, from AWQAF SA: https://awqafsa.org.za/5698-2/

UNICEF. (2012). UNICEF State of the World’s Children reports 1999– 2012. UNICEF.

Collins, H. (2011). The Mosque as a Political, Economic, and Social Instituition 622- present. Syracuse University Honors Program Capstone Projects. 282.

CHAPTER 4 - THE Mosque AS COMMUNITY DEVELOPMENT

Darkhani, F. (2019). Street, Landscape and Courtyard: Study on the Essence of Public Space in Islamic Built Environment. International Journal of Engineering & Technology, 544-546.

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Daud, W. (1989). The Concept of Knowledge in Islam. London: Mansell Publishing Limited. Retrieved April 24, 2019, from http://Muslimheritage.com/article/education-Islam-role Mosque

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CHAPTER 5 - PRECEDENT STUDIES

Omer, S. (2009). Islamic Architecture : It’s philosophy , spiritual significance and some early developments. Kuala Lumpur : A.S Noordeen.

Ahmad, W. (2014, March 16). What does the holy Qur’an contain. Retrieved from prezi: https://prezi.com/h1de5nmfwksh/what does-the-holy-Qur’an-contain/ Omer, S. (2010). Some Lessons from Prophet Muhammad (SAW) in Architecture: The Prophet’s Mosque in Medinah. Kuuala Lumpur: Inetellectual discourse.

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Omer, S. (2013). The ahl al-sunnah wa al-jama’ah factor and the rise of sufi institutions. Journal of Islam in Asia, 151-175. Reda, N. (2015). Women in the Mosque: Historical Perspectives on Segregation. Journal of Near Eastern Studies. Sa’duddin, A. (n.d.). Traditions from Haadith. Retrieved from ArabsGate: https://www.vb.arabsgate.com/archive/index. php/t-410615.html. Utaberta, N. (2018). An analysis of women’s access and participation in the Mosques in the contemporary world. IOP Publishing Ltd.

CHAPTER 8 - Architectural design Department of Public Works. (2003). APPROPRIATE DEVELOPMENT OF INFRASTRUCTURE ON DOLOMITE: GUIDELINES FOR CONSULTANTS. Retrieved September 17, 2019

* NB : All graphics placed in this document without figure numbers or not referenced in the list of figures below are all captured / designed by the author.* * NB : All icons used for the diagrams in this report were sourced from,Icons8 [Online] Available at: https://icons8.com/icon

The Qur’an.

CHAPTER 7 - PRECEDENT STUDIES A4AC Architects. (2014). Projects: Mocuba skills training center. Retrieved May 22, 2019, from A4AC: https://www.a4ac. co.za/mocuba-skills-training-center

List of Figures FIG 2A: Unknown. (2013, April 23). Shacks to move closer to Ext 9. The Rising Sun, p. 5. [Accessed 12 April 2019]

FIG 2B: Venter, L. (2002, June 26). ‘We won’t be moved! ”. East Coast Architects. (2005). VELE SECONDARY SCHOOL Vhembe The Citizen, p. 5. [Accessed 12 April 2019] District, Limpopo. Retrieved July 19, 2019, from Eastcoastarchitects: https://www.eastcoastarchitects.co.za/ FIG 2C: Unknown.(2002, July 17). Outrage at forced removals. eca-vele-secondary-school.html The Sowetan, p. 3. [Accessed 12 April 2019] González, M. F. (2018, November 17). Mpirigiti Rural Training Center FIG 2D: Moagi, C. (2014, October 17). Anger over housing delay. / Studio FH Architects. Retrieved July 11, 2019, from ArchDaily: The Daily Sun. [Accessed 12 April 2019] https://www.archdaily.com/903874/mpirigiti-rural-training center-studio-fh-architects FIG 2E: Unknown. (2017, November 21). Sanitation woes in Thembelihle. The Rising Sun, p. 5. [Accessed 12 April González, M. F. (2019, July 08). HIKMA - A Religious and Secular 2019] Complex / atelier masōmī + studio chahar. Retrieved July 17, 2019, from ArchDaily: https://www.archdaily.com/920427/ FIG 2F: Mnguni, D. (2012, September 12). Protests end peacefully. hikma-a-religious-and-secular-complex-atelier-masomi-plus The Rising Sun, p. 5. [Accessed 12 April 2019] studio-chahar Quintana, L. (2014, December 24). School in Chuquibambilla / AMA + Bosch Arquitectos. Retrieved July 12, 2019, from ArchDaily: https://www.archdaily.com/579909/school-in chuquibambilla-ama-bosch-arquitectos

FIG 2G:Unknown (2013, April 23). Shacks to move closer to Ext 9. The Rising Sun. [Accessed 12 April 2019] FIG 2H: Ranchod,P. (2011, July 19). Thieves vandalize toilets?. Lenasai Times. [Accessed 12 April 2019] FIG 2I: Nkosi, O (2011, February 04). Excluded learners take to the streets. Mail & Guardian. [Accessed 12 April 2019]

158

FIG 2K: SRK Consulting Engineers and Scientists. (1992). Dolomite Risk Zonation: Intraconsult Investigation 1992 [Accessed 20 April 2019]

Fig 4G: A Tour to Great Mosque of Djenne. Downloaded from: http://travelhouseuk.blogspot.com/2013/04/a-tour-to great-mosque-of-djenne.html [Accessed 23 June 2019]

FIG 2L: SRK Consulting Engineers and Scientists. (1998). Dolomite Risk Zonation: Council For Geosciences Investigation 1998. [Accessed 20 April 2019]

Fig 4H: Ramaphosa addressing #Muslim community in Lenasia at Eidgah. Downloaded from: https://twitter. com/faizelpatel143/status/879230838457630720 [Accessed 23 June 2019] FIG 3A: Human Sciences Research Council. (2013). “South African Fig 4I: BAIT UR ROUF MOSQUE. Downloaded from: https://archnet. National Health and Nutrition Examination Survey”. org/sites/15120/media_contents/112814 [Accessed 23 [Accessed 05 May 2019] June 2019] FIG 3B: UNICEF. (2013). State of the Worlds Children – 199-2012. Fig 4J: Qurtuba Life. Downloaded from: https://www.instagram. downloaded from: http:// https://www.dpme.gov.za › com/qurtubalife/?hl=en [Accessed 24 June 2019] 20 Years Review › 20 Year Review Documents.[Accessed 06 May 2019] Fig 4k: Jummah (Friday) prayer. Downloaded from: http://www. thowheed.net/tag/friday-prayer/ [Accessed 24 June FIG 3C: South Africa Position Paper on Rural Development, 2001, 2019] downloaded from: http://www.rimisp.org › uploads › 2010/05 › Paper_T.T_Gwanya.pdf. [Accessed 06 Ma Fig 4L: Al Ansar Mosque. Downloaded from: http://www. descroll.com/architecture/al-ansar-mosque-by- 2019] ongong-pte-ltd/attachment/al-ansar-mosque-19 [Accessed 25 June 2019] Fig 4A: Restoration of beyazit state library istanbul. Downloaded from:https://www.archdaily.com.br/br/800067/ Fig 4M: Wudu (ablution). Downloaded from: https://www.parhlo. biblioteca-estadual-de-beyazit-tabanlioglu-architec com/8-medical-benefits-these-islamic-traditions-have- ts/57920986e58ece821400019c-beyazit-state-library that-you-never-knew-about/ [Accessed 24 June 2019] tabanlioglu-architects-photo. [Accessed 18 June 2019] Fig 4N: Mosque Floor Carpet. Downloaded from: http://www. borobudurshipexpedition.com/masjid-carpet/ Fig 4B: Plan of the Complex of Sultan Hassan (1356 CE) Cairo. [Accessed 25 June 2019] Downloaded from: https://za.pinterest.com/pin/ 484559241154499135/?lp=true [Accessed 18 June Fig 4P: Ready for Hajj !. Downloaded from: https://nurulquran2013. 2019] wordpress.com/2013/09/21/ready-for-hajj/ [Accessed 25 June 2019] Fig 4C: The masjid after qiblah transmission edited by author. Downloaded from: https://www.researchgate. Fig 4Q: The Great Mosque of Muhammad Ali Pasha. Downloaded net/publication/326882962_The_classification_of_ from:https://www.inlovewiththemed.com/cairo-is prayer_halls_in_modern_saudi_masjids_With_special_ extraordinary-alluring-and-somewhat-chaotic/ reference_to_the_city_of_jeddah/figures?lo=1 [Accessed 25 June 2019] [Accessed 23 June 2019] Fig 4D: Mushola. Downloaded from: http://www.sdjarananbtp.sch. Fig 4G: Regional Variation of Mosques edited by Author. Downloaded from: http://islamic-arts.org/2012/islamic id/pages/mushola [Accessed 23 June 2019] architecture/ [Accessed 24 June 2019] Fig 4F: IMG_0577. Downloaded from: http://jumuamosquect. co.za/events/eid-2016/[Accessed 23 June 2019] 159

Fig 5A: Medina, Saudi Arabia edited by author. Downloaded from: h t t p s : / / e a r t h o b s e r v a t o r y . n a s a . g o v / images/91953/ m e d i n a - s a u d i - a r a b i a [Accessed 01 August 2019] Fig 5B: WOMEN OF THE MASJID edited by author. Downloaded from: https://sowetocentral.africa/being-muslim/ [Accessed 01 August 2019] Fig 6A: Thembâ&#x20AC;&#x2122;elihle: Arresting a protest. Downloaded from: https://www.dailymaverick.co.za/article/2011 09-15-thembelihle-arresting-a-protest/ [Accessed 02 June 2019]. Fig 6B: Ward 8, Ezekiel Tsotetsi.. Downloaded from: https://risingsunlenasia.co.za/33571/ localelections-da-takes-lenasias-ward-9/ [Accessed 25 July 2019]. Fig 6C: Thembelihle Crisis Comittee. Downloaded from: https://www.facebook.com/31758157883957 5/photos/a.317581612172905/31758242550615 7/?type=3&theater [Accessed 25 July 2019]. Fig 7: Photo 09/36 edited by author. Downloaded from: https://www.archdaily.com/920427/hikma-a religious-and-secular-complex-atelier-masomi plus-studio-chahar [Accessed 29 July 2019]. Fig 7A: Photo 10/36. Downloaded from: https://www. archdaily.com/920427/hikma-a-religious-and secular-complex-atelier-masomi-plus-studio chahar [Accessed 29 July 2019]. Fig 7B: Photo 21/36. Downloaded from: https://www. archdaily.com/920427/hikma-a-religious-and secular-complex-atelier-masomi-plus-studio chahar [Accessed 29 July 2019]. Fig 7C: Photo 13/36. Downloaded from: https://www. archdaily.com/920427/hikma-a-religious-and secular-complex-atelier-masomi-plus-studio chahar [Accessed 29 July 2019]. 160

Fig 7D: Photo 02/36. Downloaded from: https://www. archdaily.com/920427/hikma-a-religious-and secular-complex-atelier-masomi-plus-studio chahar [Accessed 29 July 2019]. Fig 7D: Photo 34/36. Downloaded from: https://www. archdaily.com/920427/hikma-a-religious-and secular-complex-atelier-masomi-plus-studio chahar [Accessed 29 July 2019]. Fig 7F - 7I: (No title). Downloaded from: https://www. eastcoastarchitects.co.za/eca-vele- secondary-school.html [Accessed 17 June 2019].

Fig 7J: Photo 06/21. Downloaded from: https://www. archdaily.com/579909/school-in chuquibambilla-ama-bosch-arquitectos/5474 ae84e58ece540e0000a3-8_chuquibambilla jpg [Accessed 20 July 2019]. Fig 7K: Photo 10/21. Downloaded from: https://www. archdaily.com/579909/school-in chuquibambilla-ama-bosch-arquitectos/5474 ae84e58ece540e0000a3-8_chuquibambilla jpg [Accessed 20 July 2019]. Fig 7L: Photo 13/21. Downloaded from: https://www. archdaily.com/579909/school-in chuquibambilla-ama-bosch-arquitectos/5474 ae84e58ece540e0000a3-8_chuquibambilla jpg [Accessed 20 July 2019]. Fig 7M: Photo 14/21. Downloaded from: https://www. archdaily.com/579909/school-in chuquibambilla-ama-bosch-arquitectos/5474 ae84e58ece540e0000a3-8_chuquibambilla jpg [Accessed 20 July 2019]. Fig 7N: Photo 21/21 edited by author. Downloaded from: https://www.archdaily.com/579909/school-in chuquibambilla-ama-bosch-arquitectos/5474 ae84e58ece540e0000a3-8_chuquibambilla jpg [Accessed 20 July 2019].

9.5 Appendices and annexures A- Ethics clearance certificate

pg 154

B- Approved change of title.

pg 155

161

162

A- Ethics clearance certificate.

Private Bag 3 Wits, 2050 Fax: 02711 7177009 Tel: 02711 7177007

Reference: Ms Olga Ndlovu E-mail: olga.ndlovu@wits.ac.za Mr M Kolabhai 96 Soetdoring Avenue The Crest, Unit 13 Bassonia Rock 2190 South Africa

14 August 2019 Person No: 709001 TAA

Dear Mr Muhammed Kolabhai Master of Architecture (Professional): Change of title of research I am pleased to inform you that the following change in the title of your Research Report for the degree of Master of Architecture (Professional) has been approved: From:

Centre of Hope: Addressing the complex societal challenges in Thembelihle, Johannesburg, through the development of a Masjid.

To:

Centre of Hope: Providing a platform for community development in Thembelihle, Johannesburg: The Mosque as a Nerve Center.

Yours sincerely

Professor Ian Jandrell Dean Faculty of Engineering and the Built Environment

B- Approved change of title.

163

Center of Hope

Articles inside

CENTER OF HOPE.