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The Baha’i Mashriqu’l-Adhkar, Precedents, and Urban Planning Implications
- 1. The Institution ofthe Baha’i Mashriqu’l-Adhkar 2012 06 10
- 2. 1. What isthe Baha’i Mashriqu’l-Adhkar? 2. Potential Impact on Human Settlement Design The Institution of the Baha’i Mashriqu’l-Adhkar
- 3. 1. What isthe Baha’i Mashriqu’l-Adhkar? 2. Potential Impact on Human Settlement Design The Institution of the Baha’i Mashriqu’l-Adhkar
- 4. The Baha’i Mashriqu’l-Adhkar Baha’u’llah,Abdu’l-Baha, and Shoghi Effendi refer to the Mashriqu’l-Adhkar as a gathering of Bahá’ís worshiping and praising God through use of sacred scripture, especially at dawn. (Mashriqu’l-Adhkar is Arabic for “The Dawning Place of the Praise of God”.) The Mashriqu’l-Adhkar includes: • the central House of Worship, or Temple, itself, and, • the complex of buildings surrounding the central House of Worship; buildings ordained by Bahá’u’lláh to be at the heart of every Bahá’í community, buildings that include educational and humanitarian service institutions open to people of all religions.
- 5. The First Baha’iMashriqu’l-Adhkar, Ashgabat, Turkmenistan, 1912 In its most developed state, this first Mashriqu’l-Adhkár complex included a travelers’ hospice; a school for boys; a school for girls; two kindergartens; a medical dispensary; a library; and a public reading room. At its height, the Bahá’í community of Ashgabat reached a degree of community development that remains unsurpassed to this day.
- 6. General View ofAshgabat, Turkmenistan, 1945 In October 1902, the foundation stone of the first Mashriqu’l-Adhkár was laid in the presence of the governor-general of the province. In 1948 a major earthquake that devastated large sections of the city severely damaged the building. After it was further damaged by heavy rains in the early 1960s, it was demolished.
- 7. Chicago, USAKampala, UgandaSydney, Australia Frankfurt, Germany Baha’i Houses of Worship
- 8. Baha’i Houses ofWorship Panama City, Panama New Delhi, India Apia, Samoa
- 9. Baha’i Houses ofWorship Santiago, Chile (under construction)
- 10. The Dependencies These arethe complex of buildings surrounding the central House of Worship. They include: • hospital • drug dispensary for the poor, • travelers’ hospice, • school for orphans, • home for the infirm and disabled, • university for advanced studies, and • other philanthropic buildings The dependencies of the Masriqu’l-Adhkar were described by Shoghi Effendi… as "institutions of social service" that relieve suffering, sustain the poor, and provide shelter, solace, and education.
- 11. Mashriqu’l-Adhkar and Haziratu'l-Qudson same site The term Haziratu'l-Quds (Arabic, “sacred fold”) or Baha’i Center refers to national, regional and local Baha’I administrative centers. …. the Haziratu'l-Quds should include the secretariat, treasury, archives, library, publishing office, assembly hall, council chamber and the pilgrims' hostel. Shoghi Effendi also stated that its functions would be complementary to those of the Baha’i House of Worship, and that it would be desirable if both these buildings would be on the same site. Bahá'í World Centre (1998-07-02). Functions and Importance of the Haziratu’l-Quds.
- 12. The Mashriqu’l-Adhkár landallows for expansion, for the addition of its dependencies.
- 13. The Mashriqu’l-Adhkár complexincludes the House of Worship surrounded by its dependencies (an imagened scheme).
- 14. The Mashriqu’l-Adhkár, ‘Abdu’l-Baháexplains, is a "material structure" that has "a spiritual effect" and, indeed, "a powerful influence on every phase of life." Its purpose is not fulfilled by worship alone; it must inspire the direct actions of those working to regenerate the life of humanity. The dependencies surrounding the Temple link worship to service to humanity; the prayers and praise of God expressed within the Temple are translated into deeds of compassion, care, and education in the world outside.
- 15. From the descriptionof the role of the institution of the Mashriqu’l-Adhkar and its dependencies, mentioned above, we can derive: the goal of development, and the roles of the individual, the community and the institutions. 1. The goal of development is to “regenerate the (spiritual and material) life of humanity”. 2.The role of the individual is service to humanity through deeds of compassion, care, and education. 3. Society should express itself and be characterized by compassion, care and education. 4. The role of the institutions is to inspire the direct actions of those working to regenerate the life of humanity.
- 16. The Role ofthe Individual “The individual who wishes to exercise self-expression responsibly participates thoughtfully in consultation devoted to the common good and spurns the temptation to insist on personal opinion; This vision has been unfolding, and its realization slowly emerging. In the 2012 Ridvan Letter from the Universal House of Justice, for example, we learn: The Role of the Community “the community that is to take charge of its own development recognizes an invaluable asset in the unity afforded through whole-hearted engagement in the plans devised by the institutions. The Role of the Institutions “A Baha’i institution, appreciating the need for coordinated action channeled toward fruitful ends, aims not to control but to nurture and encourage; The Goal of Development: "among the results of the manifestation of spiritual forces will be that the human world will adapt itself to a new social form," that "the justice of God will become manifest throughout human affairs"
- 17. UHJ Ridvan Message2012 The Mashriqu'l-Adhkar, described by 'Abdu'l- Baha as "one of the most vital institutions of the world", weds two essential, inseparable aspects of Baha'i life: worship and service. The union of these two is also reflected in the coherence that exists among the community-building features of the Plan, particularly the burgeoning of a devotional spirit that finds expression in gatherings for prayer and an educational process that builds capacity for service to humanity. The correlation of worship and service is especially pronounced in those clusters around the world where Baha'i communities have significantly grown in size and vitality, and where engagement in social action is apparent. In our devotional and educational core activities we can see the temple, the dependencies, and the Haziratu’l-Quds, in embryonic form.
- 18. In some partsof the world the correlation between work and service has advanced to the point where it is ready to be embodied in the Institution of the Mashriqu’l-Adhkar in two countries: the Democratic Republic of the Congo and Papua New Guinea and the first local Houses of Worship in each of the following clusters: • Battambang, Cambodia; • Bihar Sharif, India; • Matunda Soy, Kenya; • Norte del Cauca, Colombia; and • Tanna, Vanuatu.
- 19. 天 人 合 一 The Mashriqu’l-Adhkarconcept resonates well with a Chinese philosophical concept “Tian Ren He Yi”, “Harmony between heaven and earth (or people), between the spiritual and the material”.
- 20. 1. What isthe Baha’i Mashriqu’l-Adhkar? 2. Potential Impact on Human Settlement Design The Institution of the Baha’i Mashriqu’l-Adkar
- 21. If the Mashriqu’l-Adhkáris the material and spiritual nerve-center of the city, What is its potential impact on human settlement design?
- 22. Promote the Developmentof Cities “Promote ye the development of the cities of God and His countries, and glorify Him therein in the joyous accents of His well-favoured ones. In truth, the hearts of men are edified through the power of the tongue, even as houses and cities are built up by the hand and other means. We have assigned to every end a means for its accomplishment; avail yourselves thereof, and place your trust and confidence in God, the Omniscient, the All-Wise.” (Baha'u'llah, The Kitab-i-Aqdas, p. 77)
- 23. The following imageslook at a few historical precedents where there has been a conscious, or unconscious, attempt to organize human settlements around institutions of authority, worship, and education.
- 24. Civic Center inAncient Athens (Greece), The Agora Historical Precedents
- 25. Historical Precedents Civic Centerin Ancient Athens (Greece), The Agora
- 26. Civic Center inAncient Rome, The Forum Historical Precedents
- 27. Gur, Iran. Foundedby Ardeshir I ( 224-651 CE), the founder of the Sasanian Dynasty Gur city is a circle-shaped city with diameter of 2 kilometres. The city is divided into 61 parts by 20 radial walls and 3 concentric circles. The core circle is 450 meters in diameter. Most probably important buildings such as ceremonial, religious, and governmental departments were in this area, remains of two of which can still be seen in the area. One of them is the famous mihrab (altar) which is located just in the centre of the circle and the other is known as the seat monument which must have been a big Zoroastrian temple. Historical Precedents
- 28. City of Al-Mansoor, Baghdad (762) In 762 AD, construction began on Mansur. The city was designed as a circle about 2.7 km in diameter, leading it to be known as the "Round City". The original design shows as single ring of residential and commercial structures along the inside of the city walls, but the final construction added another ring inside the first. Within the city there were many parks, gardens, villas, and promenades. In the center of the city lay the mosque, as well as headquarters for guards. The purpose or use of the remaining space in the center is unknown. Historical Precedents
- 29. City of Al-Mansoor, Baghdad (762) Historical Precedents
- 30. City of Al-Mansoor, Baghdad (762) Institutions of Spiritual and Temporal Authority Residential Commercial (assumed) Historical Precedents
- 31.
- 32. Historical Precedents English MedievalMonastery Devotion Education
- 33. Ince Madrassah (1260-65) HistoricalPrecedents Devotion Education
- 34. Historical Precedents The Süleymaniye Mosquewas built on the order of Sultan Suleyman (the Magnificent) and designed by Sina Pasha. Construction work began in 1550 and was finished in 1558. Suleymaniye Mosque, Istanbul, Turkey (1558)
- 35. Suleymaniye Mosque, Istanbul,Turkey (1558) Historical Precedents M ecca Suleymaniye Mosque, Istanbul, Turkey (1558)
- 36. Plan for Sforzinda,an ideal city (c. 1465) Historical Precedents The town center contained three squares – one for the prince’s palace, one for the cathedral, and one for the market. Designed by Renaissance architect Antonio di Pietro Averlino (c. 1400 - c. 1469), Market
- 37. Historical Precedents Attributed toLuciano Laurana (c. 1420 – 1479) or Melozzo da Forlì (c. 1438 – 1494). The Ideal City
- 38. Palmanova, Italy (1593) HistoricalPrecedents
- 39. Palmanova, Italy (1593)Nine-sided town. Where might they place a House of Worship? Historical Precedents
- 40. Historical Precedents Palmanova, Italy(1593) Nine-sided town. Where might they place dependencies?
- 41. Karslruhe, Prince’s Palace(1752-81), center of 32 radiating roads, Germany Historical Precedents
- 42. Schools are locatedalong the Grand Avenue or in the surrounding countryside. Social and humanitarian institutions are located in the surrounding countryside. Historical Precedents
- 43. Schools are locatedalong the Grand Avenue. The Culturally-oriented Civic center includes: Town Hall, Museum-Gallery, Hospital, Library, Theater, and Concert Hall Historical Precedents
- 44. Historical Precedents Senior HighSchool Elementary School Junior High School Plan by Jose Sert A hierarchy of community centers organized around education
- 45. Historical Precedents Mandala The word"mandala" is from the classical Indian language of Sanskrit, loosely translated to mean "circle“. It represents wholeness, and can be seen as a model for the organizational structure of life itself--a cosmic diagram that reminds us of our relation to the infinite,
- 46. The Mandala patternwas used by astronomer-King Sawai Jai Singh (1700-1743), India. In the center are the Palace Complex and Observatory. Historical Precedents
- 47. Historical Precedents The Emperor(the Representative of Heaven) is located at the center of the city. Old Beijing’s city plan and the Forbidden City are based on this model .
- 48. Venice: Institutions ofAuthority: St. Mark’s Church and the Palace of the Doge Existing / Potential
- 49. Existing / Potential Sweden:A hierarchy of community centers organized around education and social centers
- 50. Drum Tower Drum Tower DrumTower Drum Tower Drum Tower Drum Tower Community Centers in Guizhou, Dong Minority Village Existing / Potential
- 51. Community Centers inGuizhou, Dong Minority Village Existing / Potential The drum towers provide venues for the whole village to discuss and settle important matters, hold important festivals or entertainments such as singing and playing wind instruments. A leather drum is placed in the drum tower. When there are important things to talk about, the drum is beaten by a respected village leader to summon the villagers. There is a fire on the ground where a fire burns almost all year round.
- 52. Temple Kindergarten Center for Elderly Ahutment community in Ganeshnagar, Pune, India, where the residents built there own community center which includes a temple, administrative offices, a kindergarten and an activity center for the elderly. Administrative Wards Administrative Office Existing / Potential
- 53. Existing / Potential GaneshnagarCommunity: Local Residents
- 54. Nan Mo Fangresidential community, Beijing, 1995. Planning law requires community service buildings, particularly for education. Existing / Potential Kindergarten Elementary School Central Green Space
- 55. “Civic Buildings shouldbe grouped together……. ‘It has too often been the case, in the history of cities, that their Cultural Institutes have been postponed until adequate sites for them are no longer obtainable. Modern cities (British and American especially) are thus discovering their needs when too late adequately to supply them at great expense, and then in too scattered locations.’ His point is that it was vital to ensure the ‘proximity of these institutes, so as to prevent their mutual forgetfulness, which in time hardens into exclusiveness, and thus to failure of usefulness all round: and just when duly intelligent and understanding and sympathetic cooperation are most required. This condition of proximity, and for mutual interaction, is fundamentally necessary.’ Helen Meller, Patrick Geddes, Social Evolutionist and City Planner, Routledge, 1990, p.280. PROXIMITY of INSTITUTIONS On January 7, 1913, Abdu’l-Baha visited the "Outlook Tower”, an educational institution in Edinburgh, Scotland, guided by the learned scholar, Prof Patrick Geddes. Prof. Geddes gave Abdu’l-Baha a rousing reception. The Master praised his energy and patience.
- 56. The Institution ofthe Mashriqu’l-Adhkar stimulates a consciousness and inspires individual action “to regenerate the life of humanity”; The proximity of the institutions should allows for positive synergies between the dependencies. The following is an example of what could happen: Kotoen, in Tokyo’s Edogawa district combines a home for the elderly and a kindergarten. PROXIMITY of INSTITUTIONS A Partial Map of Tokyo, Edogawa District
- 57. Many elderly chooseto live here; they find a new happiness through their association with the children. The family circle is complete again. An example of Institutional Synergy: Kotoen, Tokyo, Edogawa district combines a home for the elderly and a kindergarten.
- 58. Exercise together An exampleof Institutional Synergy: Kotoen, Tokyo, Edogawa district combines a home for the elderly and a kindergarten.
- 59. INSTITUTIONAL SYNERGY “We foundthat once the two facilities were joined together, the children began learning how to care for others by talking and being with the older co-residents. We could see that through this experience the children were growing into warm and compassionate human beings. For the elderly, we realized that through their association with the children, they were becoming more alive and their health was improving. Seeing these aged people, many of whom I thought had forgotten how to laugh or even express their thoughts, holding the children and happily talking with them, brought home how important a touching relationship can be between two caring people” Maeda Takumi, Kotoen Director
- 60. Grandpa talks tothe children about the good old days. An example of Institutional Synergy: Kotoen, Tokyo, Edogawa district combines a home for the elderly and a kindergarten.
- 61. The children drawa picture of Grandma. An example of Institutional Synergy: Kotoen, Tokyo, Edogawa district combines a home for the elderly and a kindergarten.
- 62. The children helptake care of Grandma An example of Institutional Synergy: Kotoen, Tokyo, Edogawa district combines a home for the elderly and a kindergarten.
- 63. The following area few images that explore the physical design of villages, towns and cities using the Mashriqu’l-Adhkar and its dependencies as the main organizing principle.
- 64. 旅馆 Mashriqu’l-Adkar Municipal Level (animagined scheme for a city of about 300,000 people)
- 65. Mashriqu’l-Adkar: Hierarchy ofSizes, at the municipal, district, and community level Assumption: Cities will have municipal, district, and community-level Mashiqu’l-Adhkars. The size of each type will be in proportion to the population. Imagined schemes
- 66. Mashriqu’l-Adhkar District andCommunity Levels Imagined schemes
- 67. Community Level Mashriqu’l-Adkarat the center of a “Walking” POD community Assumption: People will walk every day, usually in the morning, to worship at the temple. An easy 10 minute walk to the center, a distance of about 400 meters, defines a 50 hectare land area. Using a typical Chinese urban residential density of 200 people per hectare, we get a population of 10,000 people. The Mashriqu’l-Adhkar can be reached by everyone without the use of cars or public transport, inside this Pedestrian-Oriented District (POD). “Walking” POD Community
- 68. Four “Walking” Communitiesand a District-Level Mashriqu’l-Adhkar 40,000 people “Walking” POD Community District-Level Mashriqu’l-Adhkar
- 69. 220,000 people Five Districtsand a Municipal-Level Mashriqu’l-Adhkar District-Level Mashriqu’l-Adhkar “Walking” Community Municipal-Level Mashriqu’l-Adhkar
- 70. City of 300,000people organized around the Masriqu’l-Adhkar Municipal-level Mashiqu’l-Adhkar District-level Mashiqu’l-Adhkar Community-level Mashiqu’l-Adhkar
- 71. 城市级市民中心 Conceptual plan ofa city for 300,000 people organized around the Mashriqi’l-Adhkar (about 5x5km). Municipal Mashriqu’l-Adkar POD Mashriqu’l-Adhkar District Mashriqu’l-Adhkar Mashriqu’l-Adhkar
- 72.
- 73. Walking-Distance Community with Mashriqu’l-Adkar Town Mashriqu’l-Adkar Industry UrbanForest Existing town surrounded by villages.
- 74. Walking-Distance Community with Mashriqu’l-Adkar Town Mashriqu’l-Adkar Industry UrbanForest Add Mashriqu'l-Adhkar to existing towns and villages
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- 88. Clusters of HumanSettlements organized around the Mashriqu’l-Adhkar
- 89. In the Chinesemodel of an ideal city, there is a coherence of spiritual and material authority. China did not experience the same early rupture of reason and faith, “church” and state as in the West.
- 90.