NO.59 BRICK LANE

UNIVERSITY COLLEGE OF LONDON BARTLETT SCHOOL OF ARCHITECTURE

MA Architecture and Historic Urban Environements

BENVGHE3

Surveying and Recording of Cities TUTOR : P ETER GUI L L ERY

09 JANUARY 2017

JAMME MASJID MOSQUE N O . 5 9

B R I C K

L A N E

T A S O S T H E O D O R A K A K I S I S N : 1 5 11 3 8 0 2

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INTRODUCTION

The current paper examines the building on the corner of Brick Lane and Fournier street in Spitafields, London which is known as the London Jamme Masjid (great mosque) since 1976. It was first built in 1743-4 to serve as a French Huguenot Church and has been altered several times to become a Methodist chapel in 1891-1897, a Synagogue from 1897 to 1976 and lastly a Mosque which is its current state.

The building is faced with quality stock-brick and stone decorative features on its windows and doors. The facades appear two-stories as “a reflection of an originally galleried interior building”.1 The south elevation is of six-bays with a slightly projecting four-bays centerpiece under a triangular pediment with a sundial.

The east elevation is of three bays under a triangular pediment with a small circular window. The roof is comprised with a slated mansard set back behind a parapet with series of leaf covered dormers. On the corner of the east facade there is an artificial stone base with a tubular steel structure of 29m height serving as a minaret.

It has been listed as a Grade II building on the 19th February 19702 (Initially listed in 1950 on the List of Buildings of Special Architecture or Historic Interest)3, for four reasons according to Historic England: Firstly due to its architecture, as being a quite good example of mid-18th century chapel design. Secondly due to its group value importance in association with “the Grade II listed former school and vestry building at No. 59 Brick Lane”. Thirdly, its “a rare surviving instance of a Huguenot chapel”, and finally due to its sequence of uses as “a uniquely complex instance of the ‘recycling’ of a place of worship, its succession of religious uses encapsulating the rich migration history of East London”.4 What drew my attention was the building’s multiple alterations in order to serve different uses, as well as the fact that it has maintained its use as a place of religion in all of its transformations. Yet, all of these religious groups, these occupants and each time their attempt for appropriation, have carved their marks on the building. Thus, this building is a living proof of all these groups and somehow summarizes stories of immigrants acting in East London from the 18th century till present.

1 2 3 4

Guillery, P. 2003 pp. 4 Historic England. 05 May 2010 Guillery, P. 2003 pp. 3 Historic England. 05 May 2010

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W000° 04.311

N 51° 31.159

Fig.1: No.59 Brick Lane, London E1 6QL, London Borough of Tower Hamlets

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Fig.2: Jamme Mazjid Mosque

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HISTORY of the BUILDING

In 1685 there was a emigration tide of Huguenots coming from France to London. A majority of the Protestant settled in Spitalfields and erected the Church of l’Hopital as their initial worshiping space in 1687 not far from the site in Fournier street and Brick Lane. When the French Huguenots purchased this site in 1739 it was occupied by cottages and stables. Four years later, the Huguenots proceeded to the erection of what came to be known as the New French church or “the Neuve Eglise” (1743). The design was held by Thomas Stibbs who was a surveyor to the minister of the church and built by Huguenots. The capacity and the architectural quality of the church, the use of stone in dressing and in ornament features, according to English Heritage5, are a proof of the size and wealth of the French Huguenots community in Spitalfields at that time. No.59 Brick lane was also erected by the same architect to accommodate a vestry and a school by for the neighbouring Church.6 The house on the west (No. 39 Fournier Street) was build to be the minister’s residence. In the period of 1809-1819, the use of the property by the French congregation came to an end and the building was occupied by the London Society for Prompting Christianity among Jews serving as its headquarters. During that time it was known as the “Jewish Chapel”.7 The next group that occupied the building were the Wesleyan Methodists in 1819. This lasted until 1897 during which period the building served as a Methodist chapel. In 1869 the Methodists restored the interior of the building at a cost of £ 1.300, now being able to serve 1.100 worshipers.

In 1897 the building was at the occupation of the Machzike Hadath (‘upholders of religion’), a society newly formed in 1891 by recent jewish immigrants mainly from Russia and Poland.8 Already in 1895 the adjoining building in No.59 Brick Lane was occupied by the society and had become the London Hebrew Talmud Torah Classes in order to teach Hebrew and Yiddish for 1.000 children.9

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Guillery, P. 2003 pp. 1 Historic England. 05 May 2010 Guillery, P. 2003 pp. 2 Guillery, P. 2003 pp. 2 Guillery, P. 2003 pp. 2

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One year after occupying the former Methodist chapel, the Machzike Hadath remodeled its interior to what came to be known as the Spitalfields Great Synagogue. This was a restoration of £ 4.500 and its acquisition was founded among the immigrants community. The designer was A.J. Hopkins and it was carried by Maple and Co. who were the same to convert No.59 Brick Lane to a school several years earlier. The restoration also included the creation of a loft to be used as twelve new classrooms in the former roofspace of the chapel with new dormer windows being applied.10 With a capacity for 2.000 worshipers, Spitalfields Great Synagogue became one of the most important Synagogues in England and it lasted till after the mid 20th century.11 In December 1922 the two adjoining buildings (No.39 Fournier Street and No.59 Brick Lane) were purchased from the trustees of the French Church. As for the synagogue in March 1930 it suffered from a fire and after WW2 it was re-opened and reconsecrated in 1951.12 At the same time the building became listed for the first time on the List of Buildings of Special Architecture or Historic Interest in 1950.13 However, at the time East End’s Jewish population was moving away.14 Despite its being listed, in 1968 Conversations regarding the synagogue’s demolition occur. It was twice rejected by the Great London Council first in 1968 then in 1975.

10 11 12 13 14

Guillery, P. 2003 pp. 2 Guillery, P. 2003 pp. 3 Sheppard, F. H. W. 1957 Guillery, P. 2003 pp. 3 Guillery, P. 2003 pp. 3

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Meanwhile, in the post war years, there was a wave of Muslim immigration in Spitalfields mainly coming from eastern India and Bangladesh (formerly East Pakistan). The population grew after Bangladesh independency in 1971. With a proposal for the building’s demolition to be at hold in 1975, the East London Mosque Trust proposed that the building would be converted to a mosque. The whole complex was sold to the Jamme Masjid Trust Ltd, a locally based group of Bengali Muslims,15 and was opened in November 1976 as the London Jamme Masjid Mosque. In 1980 internal reconstruction of the building was proposed by Associated Consulting Engineers Ltd with Peter Marchant and Co. and was carried out

by Triggs and Company Ltd. in 1986-7 . The new two-storey interior offered space for 4000 male worshipers. In addition, No. 59 Brick Lane became the mosque’s main entrance containing administrative offices and teaching facilities.16 On the contrary any proposals of external alterations and addition including minarets that were proposed, were refused by the ‘Listed Building Consent’ during the 80s and the 90s. However, in 2009 a minaret was erected on the former artificial stone base in the corner of the building in Brick Lane, in a form of a tubular steel structure of 29m height.17

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Guillery, P. 2003 pp. 3 Historic England. 05 May 2010 Monckton, L. 2014

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Fig.3: Jamme Mazjid Mosque

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Fig.4: Jamme Mazjid Mosque

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Fig.5: Jamme Mazjid Mosque

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Fig.6: Jamme Mazjid Mosque

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Fig.7: Interior of 59 Brick Lane, when used as a Methodist chapel.

Fig.8: Interior of 59 Brick Lane, when used as a Synagogue.

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Fig.9: Mosque’s Interior , upper floor

Fig.10: Mosque’s Interior , ground floor

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BUILDING’ s DESCRIPTION and TRANSFORMATIONS

During its history the building witnessed numerous or transformations mainly in its internal part. It is somewhat amazing how little has the building’ s facade been altered in contrast with its gallery. The building’ s interior was confronted with a constant need of adaptation to new spaces and new forms of worshiping. We will now examine the alterations that were made throughout these periods.

EXTERIOR As described in the introduction, the building’s two similar facades have several features in common. In the south facade on Fournier street, the windows of both ground floor and first floor are symmetrical and identical to those of the centerpiece, with stone sills on consoles and keystones. On the ground floor, the doors in the two ends of the centerpiece are round headed, double leaf, have pilastered stone surroundings of Doric order with a keystone and support an entablature, “its cornice tying in with the plain bandcourse between the storeys”.18 The Sundial made of Stone is the central element of the pediment with Roman Numeral referring to the date of the building and the Latin Phrase: Umbra Sumus19 (We are all Shadows) referring to the immigrant nature of the occupants.

In the east facade on Brick Lane the openings have similar properties with the previous ones, with the center one of the first floor being a stone dressed Venetian window. During its conversion to a synagogue , an inscription on a stucco tablet was placed on the buildings south facade writing: ’SPITALFIELDS GREAT SYNAGOGUE’20 and the roof space was converted to an attic. In its conversion to a mosque, the former inscription was replaced by a new one now writing: “BRICK LANE JAMME MASJID”. Finally the minaret on the southeast corner of the building was added in 2009 as a signifier of the mosque and is the final element of alteration of the exterior.

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Sheppard, F. H. W. 1957 Guillery, P. 2003 pp. 4 Guillery, P. 2003 pp. 5

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Fig.11: Spitalfields Great Synagogue / Elevation on Fournier street

Fig.12: Spitalfields Great Synagogue / View from the corner of Fournier street and Brick Lane

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Fig.13: Traces.

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Fig.14: Diagrams of the internal ground floor layouts (indicating galleries above) to show successive uses of the building at corner of Brick Lane and Fournier Street, Spitalfields.

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INTERIOR In contrast to the exterior the interior of the building has transformed dramatically during these adaptations. From a sequence of plans from English Heritage and based on views of the main three periods of the gallery it is possible to describe the transformations. Initially it was a gallery of 24 x 16m space, of double storey height. The central element of the chapel, was the reredos21 on the North wall that was a setting for the pulpit22, towards which worship was focused. Also it had a large space above the pews supported by 5 columns. Entrance was made mainly in the south side of the building from the two doors of the facade. There were two staircases in the southwest and southeast corners that led to the upper galleries. Northeast was a doorway leading to the No.59 Brick Lane that seems to have always been interconnected. Bellow the gallery were tunnel-vaulted cellars used as storage spaces.23 When the building was converted into a synagogue, most of the galleries were kept and used as a women praying section and the pews were re-ordered around a central pulpit (bimah). The new orientation of the worshipers was now towards the east end wall of the room where the Torah shrine(ark) could be placed so worshippers would be facing Jerusalem during prayer. The Torah Shrine (ark) incorporated parts of the 18th century Christian reredos of carved oak for economic reasons.24 This new configurations was characterised as a rather awkward adjustment for the space, but an acceptable one for playing purposes. The gallery, however, had lost its coherence.25

21 an ornamental screen covering the wall at the back of an altar.

22 a raised platform or lectern in a church or chapel from which the preacher delivers a sermon.

23 Sheppard, F. H. W. 1957 24 Historic England, 05 May 2010 25 Guillery, P. 2003 pp. 6

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During the building’s conversion to a mosque, a lot of alterations in the interior were made. The need for a flat open floors lead to the removal of the pews, the ark, and Bimah and a new upper floor was introduced as a prayer hall, turning the gallery into a mezzanine. Now, six columns were supporting the upper floor.

The ground floor now, has a very important element on the southeast corner of the interior called the Mihrab with arabic inscriptions. On the right side of it is the staircase leading to the upper floor praying hall. Both south staircases have been remained26 in their original positions, incorporating some 18th century balusters.

The floor has prayer carpets (janamaz or Musallah) set diagonally to the building and a large octagonal opening to the lower prayer hall, situated off-centre towards the south-east, and thus reflecting the centre of activity. It allows prayers to be heard and the mihrab to be seen. In addition the large vaults bellow the building are used as ablutions halls and are accessed before the entrance to the main gallery. This lead to No.59 Brick Lane to be used as the main entrance.

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Guillery, P. 2003 pp. 8

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Fig.15: Stage A: The gallery as a Methodist church

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Fig.16: Stage B: The gallery as a synagogue

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Fig.17: Stage C: The gallery as a mosque

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Fig.18: Jamme Mazjid Mosque

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Fig.19: Jamme Mazjid Mosque

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Fig.20: Jamme Mazjid Mosque

Fig.21: Interior, basement, ablution room, detail of washing arrangements.

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DEBATES DURING TRANSFORMATIONS

DEBATES DURING TRANSFORMATIONS

The building’s conversions have rased series of debates over time. According to English Heritage27, the building was designed in avoidance of the eastward orientation, due to its worshiping purpose. However, the conversion to a synagogue was a more awkward reorientation in means of praying but taking into account the building’s interior. The conversion does not appear to have raised any public concern at the time.

The conversion of the former synagogue to a mosque, on the contrary, raised public debates during the 1980s. Although a number of mosques had appear in Tower Hamlets, this specific transformation was at the center of all discussions.28 The reasons were multiple. On one hand the Bangladesh minority had been present and established in the area so for them it was a matter of conveniency and a need of cultural expression. On the other hand, the fact that the borough at the same time began being gentrified had raised issues of what kind of character would be established for financial, political and business reasons, and whether Bangladesh immigrants’s presence would be a part of the new identity or not.29 Given the fact that the building was already listed in 1950, it was a question whether it would stand as a “local English heritage and a gentrified, Georgian present”30 or a part of the immigrants and a reflection of the Muslim culture.

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Guillery, P. 2003 pp.7 Eade, J. 1996 Eade, J. 1996 Eade, J. 1996

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Later, during its internal conversion, public discussion also occurred concerning the way the conversion was held. It is worth noticing that “no planning permission was required from the local authority for these renovations.”31 For the Muslims it was a suitable conversion and an adequate one in order to be able to worship, but for local conservationist the demolition of the galleries and the conversion to a mezzanine was offensive and “carried out brutally.”32 as imposed by architectural historian Dan Cruickshank. The president of the mosque management committee on the other hand, insisted that historic factors had been taken into account and had been preserved.33 It was a question whether should the entire building be considered as a place of heritage, or just its public appearance which had not being altered. However, proposals for a minaret did occur but were rejected numerous of times, when finally in 2009, a tubular steel structure was applied and led to further discussions. It appears to be a question whether the minaret as a direct symbol acts as a sign of “keep out” for other religions in the area.34

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Eade, J. 1996 Eade, J. 1996 Eade, J. 1996 Khan, N. 26 October 2009

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CONCLUSION

CONCLUSION

During the mosque’s internal conversion both sides of the debate appeared to share historic concerns. They had however different approaches. On one hand the building was considered a local heritage for both its exterior as well as its interior space. On the other hand the building could retain its historicity by preserving fragments of its past, or reintroducing them by adapting at the same time to new uses. It was however, a question whether the conversions were distinguishing the mosque from the multicultural area, rather than blending it in. For some this is opposed to the idea of an overall shared space for religion that this building represents. As Rachel Lichtenstein comments: ’this building exemplifies the whole immigrant experience to the area. Once where the Kol Nidre services intoned on Yom Kippur, you now hear the sound of Muslims praying on Ramadan.’35 In this sence, each time a layer of history appeared in the area it somehow recorded its existence in this building. So in conclusion, we can see how all these groups have left their marks on the corner of Fournier street and Brick Lane. Each time a religious group changed mainly the orientation of the interior, and at the same time added a specific trace on the building’ s facade in order to carve its identity and point out the buildings new use. Some alterations had an additive quality while some had a more erasing approach of some previous traces. In all these cases what matters is that this large space served as a common ground for all these groups in the specific area. All of them used the same space for the same reason. And at the end, this building is a memory guardian of all those activities through time.

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Lichtenstein, R. 07 June 2016

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BIBLIOGRAPHY

BIBLIOGRAPHY CHAPTERS / PAPERS Guillery, P. 2003. London Jamme Masjid 59 Brick Lane, E1 London Borough of Tower Hamlets. In: Religion and Place Project Site Report. London: English Heritage.

E-JOURNAL Monckton, L. 2014. The mosque in Britain. Cannon, J. ed. RESEARCH NEWS, Number 20. English Heritage. [online]. Available from: https://content.historicengland.org.uk/images-books/publications/research-news-20/RN20_web.pdf/ [Accessed 06 January 2017].

WEBSITE Historic England. 05 May 2010. BRICK LANE JAMME MASJID (FORMER NEUVE EGLISE). [online]. Available from: https://historicengland.org.uk/listing/the-list/list-entry/1240697 [Accessed 06 January 2017].

Historic England. 05 May 2010. BRICK LANE JAMME MASJID (FORMER SCHOOL AND VESTRY TO NEUVE EGLISE). [online]. Available from: https://historicengland. org.uk/listing/the-list/list-entry/1065278 [Accessed 06 January 2017].

English Heritage. 1975. The Wood-Michell estate: Fournier Street, in: Sheppard, F H W ed. Survey of London: Volume 27, Spitalfields and Mile End New Town. London: London County Council. British History Online[online]. Available from: http:// www.british-history.ac.uk/survey-london/vol27/pp199-225 [Accessed 07 November 2016]. pp199-225 Eade, J. 1996c. 12. Nationalism, Community, and the Islamization of Space in London, The Brick Lane Great Mosque and Architectural Conservation. in: Metcalf, B. ed. Making Muslim Space in North America and Europe. London: University of California Press. [online] Available from: http://ark.cdlib.org/ark:/13030/ ft2s2004p0/ [Accessed 06 January 2017].

Khan, N. 26 October 2009. Mosques don’t need minarets. The Guardian [online].

Available from: https://www.theguardian.com/commentisfree/belief/2009/ oct/26/brick-lane-minaret-mosque [Accessed 06 January 2017].

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BIBLIOGRAPHY WEBSITES Lichtenstein, R. 07 June 2016. A Walk With Rachel Lichtenstein. Spitalfields Life [online]. Available from: http://spitalfieldslife.com/2016/06/07/a-walk-with-rachel-lichtenstein/ [Accessed 06 January 2017].

The Gentle Author. 14 April 2013. The Huguenots of Spitalfields. Spitalfields Life [online]. Available from: http://spitalfieldslife.com/2013/04/14/the-huguenots-of-spitalfields/ [Accessed 06 January 2017].

Nancollas, T. The Brick Lane Mosque and minority religions in London. English Heritage. [online]. Available from: http://www.english-heritage.org.uk/learn/story-of-england/modern/1780690/ [Accessed 06 January 2017].

Bianchini, S. 11 September 2013. Interview with Kateryna Onyiliogwu, Co-founder of International Community Project. Made In Shoreditch. [online]. Available from: http://madeinshoreditch.co.uk/2013/09/11/international-community-project-a-talk-with-the-co-founder/ [Accessed 06 January 2017].

Schtroumpf. 28 March 2014. Collective memory. Open to outsiders?. Understanding cities and spatial cultures. [online]. Available from: https://citiesandspatialcultures.wordpress.com/author/schtroumpf/ [Accessed 06 January 2017].

Hels. 19 January 2011. 59 Brick Lane Spitalfields: Christian, Jewish, Muslim. ART and ARCHITECTURE, mainly. Blogger [online]. Available from: http://melbourneblogger.blogspot.gr/2011/01/59-brick-lane-spitalfields-christian.html [Accessed 06 January 2017].

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IMAGERY

Fig.1 Theodorakakis, T. 04 December 2016. : Panoramic: Jamme Mazjid Mosque.

Fig.2 No.59 Brick Lane, London E1 6QL, London Borough of Tower Hamlets. Based on image from google earth. [online]. Available from: https://www.google.com/ earth/ [Accessed 07 January 2017].

Fig.3 Derek Kendall, 23 April 2003. AA033848: Interior, upper prayer hall, view from north west.

Fig.4 Derek Kendall, 23 April 2003. AA033843: Interior, lower prayer hall, view to mihrab.

Fig.5 The Gentle Author. 14 April 2013. Sundial in Fournier St recording the date of the building of the Huguenot Church. The Huguenots of Spitalfields, http://spitalfieldslife.com/2013/04/14/the-huguenots-of-spitalfields/ Fig.6 3Di Associates Photography. 10 March 2013. Brick Lane Jamme Masjid Mosque. 3D Eye, https://3diassociates.wordpress.com/2013/03/10/learning-locally-part-two/ Fig.7 Interior of 59 Brick Lane, when used as a Methodist chapel. ART and ARCHITECTURE, mainly. http://melbourneblogger.blogspot.gr/2011/01/59-brick-lanespitalfields-christian.html.

Fig.8 Photographic Unit Department of Architecture & Civic Design. No. 68/6031: Interior Looking S.W. London: G.L.C. Historic Building Division. Greater london Council Fig.9 Derek Kendall, 23 April 2003. AA033849: Interior, upper prayer hall, view from west.

Fig.10 Derek Kendall, 23 April 2003. AA033845: Interior, lower prayer hall, view to mihrab from belows the ceiling aperture.

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Fig.11 Photographic Unit Department of Architecture & Civic Design. No. 68/6035: E. End From Gallery. London: G.L.C. Historic Building Division. Greater london Council Fig.12 Architects Dept. Photographic Unit. No. 55/8/NB/4EF/1564: Gt. Synagogue, Fournier St. London: G.L.C. Historic Building Division. London County Council Fig.13 Theodorakakis T. 2016. Traces Fig.14 Diagrams of the internal ground floor layouts (indicating galleries above) to show successive uses of the building at corner of Brick Lane and Fournier Street, Spitalfields. From: Guillery, P. 2003. London Jamme Masjid 59 Brick Lane, E1 London Borough of Tower Hamlets. In: Religion and Place Project Site Report.

London: English Heritage.

Fig.15 Theodorakakis T. 2016. Stage A: The gallery as a Methodist church Fig.16 Theodorakakis T. 2016. Stage B: The gallery as a synagogue Fig.17 Theodorakakis T. 2016. Stage C: The gallery as a mosque Fig.18 Photographic Unit Department of Architecture & Civic Design. No. 68/4129: Doorcase in N. Wall. London: G.L.C. Historic Building Division. Greater london Council Fig.19 Derek Kendall, 23 April 2003. AA033840: Interior, entrance hall to no. 59 Brick Lane.

Fig.20 Photographic Unit Department of Architecture & Civic Design. No. 68/4125: Detail of S. Gallery. London: G.L.C. Historic Building Division. Greater london Council Fig.21 Derek Kendall, 23 April 2003. AA033851: Interior, basement, ablution room, detail of washing arrangements.

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