Please find a few extracts from his Highness the Agha Khan's speech:
"Many of you will remember my personal concern, back in the mid-1970’s, that this conversation was scarcely even taking place.
Discussion and debate about the built environment in the Islamic world was then a very thin proposition. The continuity of Islamic architecture had sadly lapsed - weakened by the heavy hand of colonialization, by modernization and globalization, by the lack of architectural training in Islamic contexts, and even by the development of new construction materials in the industrialized world. The result was a paucity both of indigenous architects and of foreign architects working with distinction in Islamic settings and idioms.
Historically, the arts, including architecture, have taken their principal inspiration from religious faith. But when art is separated from faith-based roots, other influences can dominate - including soulless technology and empty secularization.
At that time I used the term “vacuum” to describe the Islamic architectural scene. The initial goal of our Awards programme was to replace that vacuum with an energized debate.
Why should we emphasize an Islamic approach to architecture? Our Master Jury, in responding to this question, has described how global forces now threaten the values of “memory, heritage and belonging,” and how the built environment can help meet that challenge.
At the same time, in looking at the places we have met and the projects we have honoured, we also see enormous diversity. Diversity, in fact, is part of the essence of Islam.
Nor does respecting the past mean copying the past. Indeed, if we hold too fast to what is past, we run the risk of crushing that inheritance.
The best way to honour the past is to seize the future.
These, then, are four of the major concerns that I would submit for further discussion. What does architectural excellence mean in the context of Islamic traditions and aspirations? How do we reach a wider array of constituents? Can we expand our social and economic relevance? And how do we best employ innovative technologies?
These concerns, of course, will lead us to further questions. How and where do we teach about architecture? How can we anticipate and occasionally help steer the processes of change? How do we best reward and learn from those who are most successful? How can we share our lessons with others outside the Ummah?"
In the next few posts, the 5 recipients awarded will be presented in this blog
If you are impatient, visit the Aga Khan Website for more on all these wonders:
7 comments:
The text included bothered me since it is more of "us against the world"
theory. It sounds as if the world is there to destroy the Islamic
architecture and that is very far from the truth. The world moves on and
the best influence the way we move.
The sentences that bothered me most are:
“The continuity of Islamic architecture had sadly lapsed - weakened by the
heavy hand of colonialization, by modernization and globalization, by the
lack of architectural training in Islamic contexts, and even by the
development of new construction materials in the industrialized world.”
Modernization and globalization is not something we need to be afraid of
but understand, embrace, support and live with. Modernization and
globalization purposes are to enhance the way humans live, get us all
closer to each other, share more of the outcome, richer in all aspects of
life, healthier, and happier and better living.
How can any “New construction materials in the industrialized world” stop
the continuity of Islamic architecture. I think this is sad. His highness
is not happy of the improvements since his organization is not able to keep
up. His ideas is to stop the development and wait on him to grasp the
outcome…….
“But when art is separated from faith-based roots, other influences can
dominate - including soulless technology and empty secularization.”
Strong words to describe art, liked by many around the world, that does not
match the liking of his highness.
“Our Master Jury, in responding to this question, has described how global
forces now threaten the values of “memory, heritage and belonging,” and how
the built environment can help meet that challenge.”
Now has always been, is and will be threatening the values of “memory,
heritage and belonging” and that is how it should be to move forward, and
improve. The now and the future will change the past and hope for the
best. Change is part of living. Sad.
What does architectural excellence mean in the context of Islamic
traditions and aspirations?
What is architectural excellence? A nice phrase to though in. This is a
new theory. Is there an “Architectural Excellence” with limitation and
borders. Once you add the limitations and borders that you remove the
excellence (the limitations and borders are the Islamic traditions and
aspirations in this case). Redundancy and sad.
How do we reach a wider array of constituents?
Can we expand our social and economic relevance?
And how do we best employ innovative technologies?
The lack of understanding the above questions is the reason why there is
failure in his theories and thoughts. It is not the actions but the bases
of the thoughts. We are against the others. The questions above are not
about art or architecture but about politics, religion, and egos…….
Islamic architecture has historically embraced new ideas and technologies, adapted churches to make them mosques ( hai a Sofia is a famous example when they added minarets to the church) integrating new building techniques, motifs and embraced and adapted to whatever culture it encountered.
That is why institute du monde arab by jean Nouvel won an agha khan award for adapting technology and re interpreting Islamic or arab architecture in Paris.
Can't write much now as I am in the middle of doing architecture not sure if it is Islamic or atheist, I strive for an architecture of truth... Regardless or religion
I see Makram's view, the Agha Khan's speech is alienating, confines architecture as Islamic Non-Islamic, as if the Ummah lives in a bubble independent from the rest of the world.
I am not sure what the intended message was. Was it about the failure to incorporate Islamic culture's subliminal messages within modern buildings? What makes an architecture Islamic? With all the infinite nuances that can exist, which nuance is right and which is wrong?
There are plenty of attempts at the "islamisation" of modern buildings influenced by an army of scholars; drive the street of Dubai, Abou Dhabi and Qatar and you will see them. They are common buildings ornamented with Islamic patterns. I am not sure how Islamic they are.
Architecture is developed around a need, our needs have changed with economic realities, and technological development. These are converging and becoming universal, and hence, building techniques and architecture are converging as well except for a narrow margin of difference. Today, the difference (the local content) stems from the need to adapt to a local landscape, weather, economic factors such as the price of land, labor, and material, and social "ritual" behavior which are religious and cultural.
I am not sure I understand much of his message, but if he is concerned that Islamic nations have not developed its own architecture but adopted western one, that is true. In the 200years or more, these nations' contribution to anything cultural or technological has been dismal; the problem is much bigger than architecture, it is an identity crisis stemming from lack of education, lack of openness and intellectual oppression.
If I were to define Islamic architecture it is more an attitude than a style and I prefer to go for some of the core universal values of Islam combined with simplicity and modesty I will find at the end that Islamic architecture can be very modern after all the kabaa is a simple black cube! Can't get simpler and more modern
These values are as much Zoroastrian, Christians, Hindu, etc.. and I believe that the Kaaba was Pagan Arab before it became Muslim.
That's precisely my point is Islam is so flexible it can absorb and digest anything even if it is pagan. This spirit of rejection and isolation is not Islamic at all. Hence Islamic Architecture is not a style, it is an attitude of openness and embracing the the others this is why there was an Islamic civilization For is Islam s ability to absorb other cultures. Mosques of Cairo were built by Coptic craftsmen bringing in Coptic motif enriching the architecture for example. Hence Islamic architecture can absorb the world and not reject it ,further plummeting into isolation and xenophobia.
I would like to add a small historical note on the writer of the speech:
the Agha Khan:
He has a hereditary title of Imam of the Ismaelie branch of Shiism branch of Islam. He has the responsibility to lead spiritually all ismaeli'es and has the power to show a path to apply their spiritual life to their daily practices.
He was chosen at the age of 20 to be the successor to his grandfather who said: "In view of the fundamentally altered conditions in the world…due to the great changes which have taken place…I am convinced that it is in the best interests of the Shia Muslim Ismailia Community that I should be succeeded by a young man who has been brought up in the midst of the new age and who brings a new outlook on life to his office of Imam".
And through the several networks of development, such as the Award for Islamic Architecture, or the network for education, for health... he has promoted social works to alleviate poverty, to empower girls in education, to enhance health services.
He has established in Harvard University and in MIT a program for Islamic Architecture. Among many others.
There is a true openness to the label "Islamic Architecture"
Today in our world, we have come across severe fundamentalism of Islam that rejects any attribute of fair discussions. It is what a terrorist looks like: suicide bombing is only a sign of destruction and a violent act to eradicate others.
We can argue long about what "Islamic" architecture is, however it might be a way to establish the "Islamic" label through accepting progress and modernism and allowing open discussions on the matter at the highest levels of scholars.
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