Built Environment Transformation in Kuwait

Built Environment Transformation in Kuwait Dr.-Eng. Amr Mohsen Taha Merdan

ABSTRACT: From traditionalism to modernism to the latest trend of globalism, Kuwait (as many other Arabic countries) has been experiencing rapid changes and transformations in its social, economic, environmental and physical structures. Since the post-oil boom era of over five decades, Kuwait has been shaped and reshaped more by functionalistic, stylistic and materialistic aspects than cultural values and architectural heritages. The international rigid grid systems have been employed that emphasized the conceptual predominance on road networks, land use, zoning and building regulations disregarding cultural values and heritage sites. Architecture and urban forms have similarly come into being in diverse places of different cultural, physical and socio-economic backgrounds. The concrete and glass skyscrapers of international styles and European-style laid along grid streets have neglected the authentic characters of many unique places. On the other hand, the widening rupture with tradition is causing an identity crisis disorienting people and dehumanizing the built environment. The confusion and placeless of many urban areas require careful assessments of both conservation and “modern” architecture and urban approaches. This paper aims at studying and analyzing the transformation happened in Kuwaiti built environment in order to diagnose its impacts on identity and how it can be shaped in a way that cope with the new needs and requirements of the modern life style and at the same time preserve the heritage values.

Key words: Built environment, architecture, urban pattern, identity, architecture heritage.

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Introduction The loss of traditional areas with their human scale and identity / and visual pollution of our modern cities have created grave social impacts on the part of the inhabitants. It is said “we shape our buildings, but afterwards our buildings shape us”. The widening rupture with tradition is causing an identity crisis disorienting people and dehumanizing cities. The confusion and placeless of our cities require careful assessments of both conservation and “modern” urban approaches. The architectural heritage of Kuwait echoes the ‘spirit’ of Kuwaiti culture and acts as a living memory of the society. It is an expression of the collective attitudes and the common patterns of life, and as such this heritage is a source of identity and inspiration. Kuwait has experienced rapid social and physical transformations and has suffered from the inadequacy of many modern developments. Kuwait evolved through a long process of innovations, adjustments and refinements. Its traditional architecture was a clear expression of how the society interacted with the natural environment, and organized and consumed available materials to respond to a complex set of interrelated requirements: social, cultural, spiritual, religious, economic and physical. Therefore, a strong unity was established between the culture and the built environment, and between the man-made and the natural environments. Buildings not only embodied functional and economic values but also reflected many intangible cultural symbols and meanings. By the use of local materials and skills, and meaningful forms and elements, a subtle visual language was established which people could communicate naturally and understand easily. The post-oil boom era of over five decades transformed Kuwait not only in its physical infrastructure, but also the population structure changed with the influx of manpower for the development. Most of the traditional houses have been demolished in the 1950s and 1960s and replaced with mostly rather lackluster, high rises with swathes of glass window. Kuwait like much of the rest of the world has succumbed to ‘globalization’ and lost its individuality. Kuwait today exhibits modernity in every aspect, especially the architecture and urban aspects. It has fostered a renaissance in Arabian urbanism and architecture and has created a new local idiom. The architectural heritage of Kuwait has been again subject to many changes. Some of these buildings have been redrawn to restore their authentic images and spirits. Rebuilding or rehabilitation of old buildings is not only valued and appreciated for their physical manifestations, but for their cultural and social impacts in raising public awareness, in reinstating local flavor, and in attracting local people to old areas by organizing various cultural events. Hence, Kuwait could regain its historical importance based on deep understating and appreciation of its architectural heritage to be a source for inspiration and innovation, in order to establish strong links between past, present and future.

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Regional Context The international strategic location of Kuwait between the G.C.C. in the south, and Iraq, Iran, and the south west Asian countries, is formulating its characteristics. (Fig.1) It has a land area of 17,818 sq. km and a coastline of 499 kilometers. Settlement in the Kuwait began nearly 300 years ago. Fishing, pearling, ship-building, and Bedouin weaving were important economic activities. By the early 19th century, Kuwait was a thriving trading port. Following the discovery of oil in the 1930s, Kuwait experienced a rapid modernization period. Figure 1 Kuwait strategic

Because the country has experienced several location hundred years of continuous immigration, the culture of the Kuwaiti people is variegated and it is undergoing continuous change.

The Kuwaiti of the pre-oil era survived, in the harshness of the desert or sea, through a mix of finely-honed skills and a highly developed social organization based on family, clan and tribe, which provided the economic and political support necessary for survival. In return for this support, the individual gave loyalty to his group. This gave rise to clan-based networks which are still extremely strong and provide the basis of social relations between Kuwaitis today. (Fig. 2)

Figure 2 Traditional life style in Kuwait

Population Growth Trend Because of the huge influx of manpower for the development which happened after the post-oil boom ear, today’s population of Kuwait comprises of over 100 nationalities. In year 2004, Kuwaitis was representing 36% of the Total population.(Fig 3) The Kuwaiti population has maintained its growth rate of 3.2 percent while the nonKuwaiti population registered a growth of 5.8 percent in 2002 and reached total population reached 2.644 million inhabitants. [2] (Fig. 4) 99% of the existing population in Kuwait is concentrated in the existing Metropolitan Area, which formulating 8% of the total Kuwait land. (Fig. 5) The State of Kuwait is 3

divided into six governorates; namely the Capital (Kuwait City), Hawally, Mubarak AlKabeer, Al-Ahmadi, Al-Farwaniya and Al-Jahraa. Jahra is the largest in area, whereas Hawalli tails the list, although it has the largest population. [2] (Fig. 6)

Population ofbetween Kuwait at 2004 and Figure 3 A comparison Kuwaitis non-Kuwaitis in 2004 [2] Figure 4 Population growth from 1985 to 2004 [2]

Figure 5 Metropolitan area in Kuwait

Figure 6 Population distribution at 2004 [2]

Traditional Urban Fabric The traditional urban fabric of Kuwait was organic and compact and evolved with time, displaying a harmony with the prevailing cultural and natural requirements. It was vernacular settlement overlooking the Arabian Gulf and composed of courtyard houses built using mud brick along narrow alleys. The city was surrounded by protective walls with several gates. (Fig. 7) The urban areas were composed of cellular residential neighborhoods, consisting of a homogeneous population related by occupation, religion, geographical origin, or caste membership. The different parts of the city were linked together by an interesting organic network of alleys and a hierarchy of spaces, from public to semipublic and to private domains. The networks defined an array of districts each one having a strong family / tribal identity. In this sense, districts were physical expressions of the social fabric reinforcing community and territorial identity. The collective identity allows for an individual personalization within the acceptable social norms and values. [8] (Fig 8) 4

Figure 7 An Aerial view taken in 1956 showing part of the Traditional urban area of Kuwait city. The streets are unlike those in other old cities in the Middle East, which tend to be clustered together in no particular order. Kuwaitis on the other hand formed a very close-knit community and always worked together. This was reflected in the way the city was built with most streets leading to the sea, and much work took place on the beaches, building and repairing boats and mending their fishing nets etc. In the event of some crisis the people could rush down to the seafront and get into their sailing ships. [3]

On the whole, old Kuwait displays a great sense of tranquility and equilibrium, unity and order, and character and charm within an interesting variety of wide and narrow, low and high, light and dark, public and private, residential and commercial, and natural and man-made environments. It is a clear expression of the shared values and attitudes, and the common pattern of life styles of the people of Kuwait upto that time. Old Kuwait urban fabric shares most generally recognized characteristics of Figure 8 An aerial view of the western district the archetypal Islamic city. It attaches of Kuwait which is totally disappeared. [3] a great importance to privacy, internality and home-life that shape the morphology and physiognomy of the city. [8] The traditional pattern of streets fills the function of defining human territory as well as permitting movement. The territory relates to tribal, sub tribal, family and household origin and so the road pattern models the social structure of the community. (Fig. 9) 5

Old house and street in Kuwait both about 1930s.

Old house and street in Kuwait both about 1930s.

Street view showing minaret of a mosque, 1950s.

Figure 9 Different street views in Kuwait old urban pattern. Figure 9 Different street views in Kuwait old urban

Tribal and kinship play an important role in shaping the urban form. The spatial pattern parallels the social pattern in the sense that socially related families cluster together. Tribal areas were generally bounded by major roads. As the town grew, tribes would expand across the roads. Within each tribal area the tribe itself would create plots for its constituent families and secondary roads would immediately arise to give access to these plots. Each plot would be subdivided many times according to the needs, and each subdivision would entail the creation of an independent access. The religiously-determined trait dictated that the house should be sealed from the public realm and should avoid ostentation that is the outward display of wealth. This motivated the modesty of outward facades of buildings, but there was enrichment inside and on facades facing the internal courtyards. Modesty also led to the camouflage of the separate dwellings in the collecttive form. It is generally impossible to identify the boundaries of a single dwelling whether from the street or from aerial photographs; the city form is collective. In fact, the city is consider the framework of the collective social consciousness – the individual is secure in his tribal identity and in his membership to the ultimate socio-religious group of Islam. It is evident that the flux of this collective form arises from the extension and the subdivision of inherited property creating complex rights of access and leads to extreme intensification of land use. Therefore, individual buildings are better understood within the context of the totality of the urban Fabric of the city. [7] In the traditional fabric, the house was considered an institution, not just a structure created for a complex set of purposes. The house form was not simply the result of physical forces or any single causal factor, but was the consequence of a whole range of socio-cultural factors seen in their broadest terms. Form in turn modified by climatic conditions and by methods of construction, materials available, and the technology. [1] The design process goes from inside to the outside, and therefore the public realm is the accidental by-product of continuous individual private house-building decisions generating an urban pattern that is characterized by narrow forms of thoroughfares. 6

As with regard to public spaces, adjacent owners often seize the land for their own uses up to a point at which minimum width necessary for movement remains. The legal restraint on such behavior is acceptance or opposition by proximate neighbors. Hence, the form of the tradition city is not accidental, but comprised of countless actions governed by rules of neighborly behavior; by the local construction tradition and by the inherent physical limits of each situation. Each increment alters the constraints on the next increment – adjacent structure, ownership Figure 10 Kuwaiti traditional house plan boundaries, and rights of way. The traditional urban pattern grows by a mechanism, which resembles natural growth processes, and may best be understood though its totality and complexity. Within this natural mechanism, the ruler gifted land to different kinship groups in order to establish their settlements of which the detailed layout was left entirely to them. It is most likely that land distribution was made according to political criteria prevailing at that time. [4] In this evolving urban patter, the townscape displays interesting contrasts between low and high, dark and light, narrow and wide, and solid and void. Moreover, the layout of alleys appears to have an orientation underlying its complicated higgledypiggledy character. This is conditioned also by the common orientation of mosques to Mecca. There are so many mosques that their orientation has an impact on the closely-packed courtyard house forms and by extension, upon the direction of alleys. Another factor affecting street orientation appears to be the orientation of the coastline. Generally, alleys are approximately at right angles to the original coast, which probably minimized the walking distance from boat to house. [5]

The Modern Urban Fabric Kuwait went through a rapid process of modernization and cultural change started by its first Master Plan in 1952. Growth of the new urban pattern began with the core, which established a point of reference for the surrounding urban fabric and populace. The surrounding fabric developed along and between the trails and roads that provided access to the core and principal features of the city (i.e. main mosque, spaces of gathering, and markets). [6]

Figure 11 The First Master Plan in Kuwait in 1952

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The coherent order that has been formulated in the first master plan was very much a part of Kuwait’s planning. The original Kuwait City bordered to one side by the sea, Kuwait’s urban growth extended to the south east beyond the old walls of the town. Streets extended from the core, and ring roads following existing city walls were established to connect disparate sections of the new community. In the new urban form, three urban patterns can be distinguished as follows [6] (Fig. 11): · Radial / Semi-circular pattern: This is represented in the triangular head of the shape of form of the K.M.A. which is originally influenced by the old city of Kuwait. · Grid pattern: This is represented by the southern port of Kuwait City, between the fourth and sixth ring roads. · Linear pattern: This is represented by the coastal zone, running north/south in parallel to the eastern coast, constituting the longer leg of the L shape of the Metropolitan Area. From a large urban context perspective, the city development is somewhat following a radiant grid pattern that is the result of modern automobile transportation. The ring roads and cross roads form the boundary of the neighborhoods. The development of these neighborhood reverses the spatial and geometric pattern of the traditional Islamic/Arabic city with the irregular streets and blocks and driven by open space and landmark. Inside each of the block, similar patterns repeat itself again. The urban lives are vivid and vibrant inside each of the neighborhood with enclosed or open market places, park and open spaces, alley ways and passages, in the old city.

Figure 12 Existing Metropolitan Area urban pattern

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Modern Ring Roads and Expressway

Figure 13 The Modern Urban Fabric in Kuwait

Globalization and Architecture The impact of globalization in Kuwait' architecture is being compared to the impact of the international style of the 1930’s when many architects designed buildings all over the world, i.e. Le Corbusier in India, Kahn in Bangladesh, Foster in Japan, Wright in Japan, Utzon in Australia, etc. “The International Style was based on systematization and standardization, mass production, economies of scale, functional logic and aesthetic composition devoid of both ornament and sentiment. Given a similar functional program, the design of a building in southern Asia could be similar to one in South America. Globalization has created a challenge of interaction and working in other cultures and the exchange of knowledge, materials, systems and expertise. The dissemination of information through telecommunication and internet is creating an opportunity for professionals to stay up to date with any advances and developments in all areas of technology, materials, systems, etc.

Kuwait Commercial Center

Central Bank of Kuwait

Figure 14 Some recent projects in Kuwait City

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Capital Tower

Tradition and Modernity Recently, there are two conflicting views in Kuwaiti’s mind about relationship between traditional and modern values. The first view is the imitation of the western distinctive marks, dress, occupation and all other conditions and customs. The second view is the repulsion of the western culture and mentality. This state of acceptance and rejection of Westernization, at the same time, seems to be a cultural version. A lot of Kuwaitis, although apparently westernized, are also cultural resisters. They sense the spiritual incoherence of Western cultures, the disappearance of absolute truths, and most obviously the disintegration of family patterns. But the incongruity between acceptance of material benefits and the doubts about the cultural matrix which yields those benefits is disquieting. There is also a sense of insecurity caused by embracing a culture which is not truly absorbed. This stimulates a sort of counter-assertion as necessary. Avant-grade thinkers seek self-understanding and pursue self-construction by assessing their civilization against other civilizations, and that can only be done by a recovery of the past, for the recovery of history means the recovery of identity, and that alone guarantees ultimate independence. It is this general context that we may consider the relevance of historic models to the design of future cities and to the conservation or management of existing areas. Many valuable changes have occurred such as the motor-car and air-conditioning in the technical realm. These have revolutionary implications for the city. On the other hand, the well-springs of Islamic culture are constant and remembrance of them is a vital part of cultural health. This justifies a deep respect for the past and, to be specific, for the most dramatically total embodiment of that past, namely the city. [8]

Regionalism and Identity The current rejection of internationalism and mounting problems of modern cities require new approaches to architecture and planning in the pursuit of meaningful built environments. Regionalism has emerged as the way forward; it would seek to create a unique architecture specific to the local culture and material conditions in each region of the world. Regionalist architecture should not degenerate into post-modern sticking decorative bits of historical reproduction onto otherwise modernist buildings. The act of creating such a culture and most importantly such architecture is a necessary step to securing authentic self-regard and a fully independent identity. It should be stressed that regionalism does not imply rejection of modern technology and the benefits which it brings. Regionalism in architecture incorporates the issue of appropriate technology in building science and construction. Most of the Arab countries in recent decades suffered from the use of an apparently sophisticated but quite inappropriate technology which do not function properly and can hardly be maintained. The real challenge in establishing historical continuity in design is to uncover the fundamentals at a depth which guarantees their universal and timeless applicability, and then to allow new manifestations of those fundamentals in contemporary forms to appear and give them new interpretations for a new epoch. This has little to do 10

with surface details. It is of little use to dress up a basically modernist city in Islamic decoration. The transformation must come from within and may be felt rather than seen. In fact, all the great seers of architecture have re-proposed the architecture of antiquity anew as if it were a paradigm established forever; but each time it has been re-proposed differently. By this means culture is transmitted from one generation to the next. Identity does not mean blind copying from the past, but requires a thorough investigation to learn from its principles, references, values, qualities, images, criteria and wisdom in satisfying functional requirements, cultural and spiritual considerations and in coexisting in harmony with the natural environment. To bridge between the past and present is to ensure the continuity of local characteristics in the built environment. Identity cannot be fossilized as a set of styles but rather as a dynamic process. This process seeks to fuse the old with the new, traditional with modern, the regional with universal. The approach to such a new direction could only be through an intense historical awareness, not the awareness of the antiquaries of whom history has passed, but of the avant-garde for whom the past contains certain secrets of the future.

Conclusion From traditionalism to modernism to the latest trend of globalism, Kuwait (as many other Arabic countries) has been experiencing rapid changes and transformations in its social, economic, environmental and physical structures. Since the post-oil boom era of over five decades, Kuwait has been shaped and reshaped more by functionalistic, stylistic and materialistic aspects than cultural values and architectural heritages. The international rigid grid systems have been employed that emphasized the conceptual predominance on road networks, land use, zoning and building regulations disregarding cultural values and heritage sites. Architecture and urban forms have similarly come into being in diverse places of different cultural, physical and socio-economic backgrounds. The concrete and glass skyscrapers of international styles and European-style laid along grid streets have neglected the authentic characters of many unique places. On the other hand, the widening rupture with tradition is causing an identity crisis disorienting people and dehumanizing the built environment. As a result, such localities have been dislodged from the historical roots, disconnected from their cultural basis and have also lost their spatial identities. The confusion and placeless of many urban areas require careful assessments of both conservation and “modern” architecture and urban approaches. Conserving architectural heritage as an anchor to the past, and an echo of the spirit of locality and culture is a matter of great concern to reinstating identity, humanness and flair in our built environments. Establishment of authentic regional architecture requires the re-instatement of historical continuity in all possible way. The past must be viewed as a part of the present and both as a part of the future. Continuity between old and new should lay strong foundations for future

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developments. It is the way forward to ensure strong bonds between people and their built environments. The study of architecture and urbanism of the past has an important role to play in recovering and reinforcing cultural identities. Building design should look to both the regional heritage as well as global prospect for inspiration and connection. Transition between site architecture, architecture and interior architecture should be seamless. Kuwait’s old areas should be carefully developed as living cultural enclaves by coordinating between different programmes such as conservation, new function rehabilitation, replacement or in-fill. This would require a comprehensive strategy that synchronizes between these different activities to enhance local identity; to humanize the built environment; and to address the problems of space disharmony and estrangement. To relate the different programmes to the culture of a place is to visualize the city and urban neighborhood as a living memory and to bring the spiritual and functional past into the present. Therefore, it is important to assess the merits and demerits of rigid grid systems versus traffic/circulation management, space allocation versus place making, and stylistic expressions versus appreciation of tradition. Recognizing these complex issues could have important effects in reinforcing people’s sense of belonging, loyalty and attachment to their cities, as well as in conserving sense and uniqueness of place.

References 1- Amos Rapoport: House Form and Culture, Prentice-Hall, INC., Englewood Cliffs, N.J., 1969. 2- Annual Statistics of Public Authority for Information. 3- Jehan S Rajab & Tareq S Rajab: The Carved Wooden Doors of Kuwait, the Gulf & Yemen, Tareq Rajab Museum - Kuwait, 2004. 4- Jehan S Rajab: The Voice of the ‘OUD’, A Story of Kuwait, The Kuwait Bookshops Co. LTD. – Kuwait, 2004. 5- Kuwait Municipality: Kuwait Historical Preservation Study, Volume 1 ‘Old Kuwait Town’, Kuwait Municipality, 1988. 6- Kuwait Municipality: Third Kuwait Master Plan Review, Kuwait Municipality, 2005. 7- Michel Lautrette: Kuwait Early Architecture, The Arcade & Liwan House, AlKhat Printing Press – Kuwait, 2006. 8- Stefano Bianca: Urban Form in the Arab World, Past and Present, vdf Hochschulverlag AG an der ETH Zurich. 12