TentMod by Noora_99

RAMADAN TENT

FOR EVERYONE

NOORA AL-HASHEMI BOOK 1

A thesis book for the Final Architectural Project submitted to the Department of Architecture, School of Architecture, Art, and Design, American University in Dubai In partial fulfillment of the requirements for the Degree of Bachelor of Architecture Fall 2020

Acknowledgments

To the woman who carried me for nine months and the man who gave me a beautiful historic surname, I wholeheartedly say: Thank you mom for always believing in me, I couldn’t have done it without you. Thank you dad for always cheering me up, I will forever cherish these moments. I love you, mom and dad. To the friends that I call sisters, I would like to say: Basant and Maggie, you are the light of my life.

Student’s Full Name: Noora Hesham Al-Hashemi Thesis Book Title: Ramadan Tent: For Everyone

Abstract Dubai is one of the most luxurious cities in the world, but around 90% of its population are migrant workers who earn $19 (70 AED) a day. This brings up the obvious juxtapose reality of Dubai being a city built just for the rich while there are people who are dealing with poverty. The city is known for being the melting pot in the middle east, and so it has residents from differen incomes, nationalities, and most importantly different religions. Unfortunately, all of these aspects create classism between the poor, the middle class, and the rich. RAMADAN TENT was inspired by the mosque, where there is a harmonious interaction between the very poor and the other classes during the five prayers. My proposal is to create a Ramadan tent that everyone can enjoy together. All classes, religions, and nationalities of the city can come together in union to build the temporary structure of the tent for the month of Ramadan, and enjoy the fixed part of the structure during the rest of the year.

Student’s Signiture:

Date:

Advisor Name: Advisor Signiture:

Date:

Table of Contents 1. Introduction Ramadan Tent for Everyone………………………………………………………….....………….1 2. Religion and Philosophy 2.1 Islam and the Concept of Fasting………………………………………………….………….3 2.2 Ramadan………………………………………………………………………………………8 3. Approaching Equality and Creating Community 3.1 Classism in the UAE…………………………………………………………………………...18 3.2 Gender Segregation in Religious and Cultural Environments…………………………….....24 4. Iftar Tent

4.1 RamadanTent: History and Culture………………………………………………………………27

4.2 Traditional Ramadan Tent for the Poor…....…………………………………………………29 4.3 Problems of Today’s Ramadan Tent………………………………………………………….33 4.4 Ramadan Tent: Creating a Community………………………………………………………35

5. Design Approach 5.1 Traditional Tent Structure……………………………………………………………………..36 5.2 Site Adaptive System and Modular Architecture…………………………………………….43 5.3 Self Built Architecture…………………………………………………………………………53 5.4 Combining Temporary Structure and Fixed Structure……………………………………….59 5.5 Local Materials and Elements………………………………………………………………....63 5.6 Cost-Effective and Affordable………………………………………………………………....71 5.7 Similar Function Case Study…...……………………………………………………………....75

Works Cited…………………………………………………………………………...…….....…..79

1 Introduction 1.1 Ramadan Tent for Everyone. Dubai is famously known for its luxurious lifestyle, progressive architecture, and an indulgent mindset for an Islamic city. The city has so much to offer, from commercial places, such as Global Village, to glamorous residence areas. Unfortunately, the expensive lifestyle creates classism between the people. This brings up the obvious juxtapose reality of Dubai being a city built just for the rich while there are people who are dealing with poverty. Many poor people are being deprived of entering such places not only because they can't afford it but also because of prejudice. Statistics show a 19.5% poverty rate in the UAE who earn 80 dirham salary a day. These people often are crammed in small apartments that are sometimes illegal and are stripped from seeing the side of Dubai that we are familiar with.

The only time I have personally seen any harmonious interaction between the very poor and the other classes is during any of the five prayers in the mosque and the break of Ramadan fasting. The Red Crescent and other organizations offer food during that time as well. The poor, from every religion, are never rejected in the tent of Ramadan. It is built every month just for them. Because these tents are very mobile, they are very plain and boring looking. It can get very hot and humid in the summer, especially when there are many people together in a small space. Being the melting pot of the middle east, Dubai has residents from all over the world, of different income, and most importantly different religions. Who, like the Muslim low-earning, is deprived of all the luxury architecture in Dubai.

My proposal is to take the idea of a tent, which is traditionally a structure that brings people together and creates a project that everyone can enjoy together. The tent will be a mixture of temporary and fixed structure that will require people to come together to build a temporary structure as one community. Building the temporary part will be before the month of Ramadan for the people who will break their fast during that month, and then the parts will be disassembled. The “tent” will be open for everyone during 11 months of the year, and only for Muslims during the month of Ramadan. The design will use local materials (such as pearls, mother of pearl, wood, palm tree branch, sand, corals, and mud-brick) to reflect the culture of the UAE. One of the main design approaches will rely on passive design to make the tent low energy while maintaining the perfect atmosphere for the occupants. The project will be desgined according to the selected site, but I propose that the tent to be built beside as many mosques as possible. The tent can be resized and adjusted according to the other sites. Since most mosques are around 350 meters from every home, the tents should be easy to access. I aim to design a structure that creates a community for people of all nationalities, income, and religions to come together. Architecture is supposed to bring people together and not segregate them in a prejudiced manner. I hope that slowly everyone in Dubai can enjoy everything that the city has to offer, no matter the income or religion.

Religion and Philosophy

2.1 Islam and the Concept of Fasting Islam is a monotheistic religion and one of the three Abrahamic religions: the other two are Judaism and Christianity. It started around the 7th century in Mecca, making it the youngest major religion.

Abrahamic Religions

Islam has a lot of prophets, such as Moses and Noah, but the religion’s main prophet is the Prophet Mohammad .Muslims believe that he is the last prophet of a series of prophets, and he was responsible for spreading the religion. Islam is based on five core principles, and they are known as the five pillars; 1.Shahada: To announce that God is one, and their belief in Prophet Mohammad . 2.Salat: To pray five times a day (dawn, noon, afternoon, sunset, and evening). 3.Zakat: To give to those who are in need. 4.Sawm: To fast during the ninth month of the Islamic calendar, Ramadan. 5.Hajj: To make a pilgrimage to Mecca at least once in a Muslim’s life.

These pillars represent columns that hold up the religion, and they are the basic structure that every Muslim is obliged to follow. (Courtesy of Moussa_m/Shutterstock) 5

Islam has a unique philosophy when it comes to fasting; hence it being the fourth on the list of pillars. The essence of fasting during Ramadan is indeed spiritual, but it also interwinds with moral and health reasons.

The moral part of the fasting is to remind Muslims about the struggles of the less fortunate and how grateful they should be for their privileges. This aspect encourages them to give to charities and donations.

As for spiritual reasons; to gain piety, seek forgiveness for past sins, and finally gather the benefits of the “Night of Power” (which is called Lailat-ul-Qadr, and it is during one unknown day of the last ten days of Ramadan).

As for the health point, fasting has been studied by many firms including The International Congress on” Health and Ramadan”. The studies were held in Casablanca in 1994 and covered 50 studies that have to do with the health conditions of the people who fast. The studies concluded to four points, and they are: 1. Providing tranquility of the heart and mind. 2. Improving the blood fat levels, assisting in overcoming addictions 3. Promoting fat breakdown and weight loss. 6

Some people are not obliged to fast due to multiple reasons that might include but not restricted to; prepubescent children, the elderly, pregnant women, nursing or menstruating women, people who are ill (like Type 1 Diabetics), and travelers.

2.2 Ramadan

There are twelve lunar months in the Islamic Calendar (also known as the Hijri Calendar). The meaning behind the name “Hijri” is that the Islamic calendar begins in 622 CE when the Prophet Muhammad migrated to Medina. This event and the direct definition of migration is referred to as Hijrah. The Hijri calendar is known as a lunar-based calendar because its estimation is tied to the phases of the Moon. Each month lasts for an entire-time span of one New Moon to the next. If the Crescent Moon is noticeable shortly after sunset on the night of the 29th day, the next day is the first day of the new month. Nevertheless, on the off chance that no locating is made, a 30th day is added to the current month.

9 Moon Phases (Courtesy of timeanddate.com)

The ninth month of the Hijri calendar is Ramadan, and it is when all capable Muslims are required to fast from sunrise to sunset. It is the month of devotion, worship, charity, and blessings. In other words, aside from fasting, Muslims are banned from smoking, sinful speech, and all forms of immoral behavior, including impure or unkind thoughts.

The Hijri Calendar (Courtesy of timeanddate.com) 10

Depending on the region and the season, the hours of fasting varies from one country to another. This is because the Hijri calendar is completely detached from astronomical seasons.

Hours of Fasting in Each Country (Courtesy of Islamic Finder)

The sequence of a typical day in Ramadan goes as follows. Some Muslims choose to practice suhoor before sunrise, which is a pre-dawn meal. The food is usually similar to what people have for lunch or dinner and may include biryani, omelets, soups, and dairy dishes. In some countries like Egypt and Lebanon, they have the Musaharati or Tabbal, who is a man who walks around the street before Fajr (sunrise) prayer while beating his drum and calling “Ya Nayem Wahid Al Dayem”, which means “Awake faster and praise Allah…”. His job is to wake people up to have the chance to eat suhoor before sunrise.

Musaharati/Tabbal

It is a tradition that is debated to date back either to the Abbasid era at the time of Caliph Al Nasser in Egypt, or the Ottoman era.

Abbasid Calif 13

A Muslim’s day of fasting, worshiping, and religious practices start after the Fajr prayer. During the entire month, most Muslims aim to finish reading the whole Quran. When the Maghrib (sunset) prayer call is recited, Muslims break their fast.

Midfa Al Iftar

In the UAE and many other regions, this also includes Midfa Al Iftar, which is the Iftar Cannon and it also signals the moment when Muslims break their fast. This tradition is held by the members of the UAE military with full precautions, while the people around the canon, especially children, are watching in anticipation. 14

The Iftar (breaking of the fast) usually starts with eating three dates as it is an Islamic tradition. Typically, men practice their prayer in the mosque while women practice it in their homes before continuing their meals. Eating Iftar differs for everyone and every occasion. Muslims typically gather in their homes with their families, but they can also break their fast in mosques, restaurants, or at their friends’ and extended relatives’ houses. It is a meal that is shared with people. After Iftar, comes a variety of desserts and activities. Some families decorate their houses with lanterns while the children play with fireworks outside.

Boy with Fireworks 15

Approaching Equality and Creating Community

NOORA AL-HASHEMI BOOK 2

3.1 Classism in the UAE Classism exists in many countries, and not just the UAE. Unfortunately, classism is an injustice system of thoughts and cultural attitudes that label people according to their race, job status, financial status, education level, and other divisions. These factors lead to internal classism in a country.

Araby News wrote an article called “Status and Social Structure of UAE” that, as an Emirati myself, had some valid points regarding classism between Emiratis and expats. They state that the present social system in the UAE is inflexible due to their (Emiratis’) nationality, and that the expats find difficulties in working their way to the top of the career ladder. That inflexibility could be tied to the sudden globalization that happened in the UAE, and the fear of losing the Emirati identity. Over the decades, the number of expats had increased drastically making locals the minority in their own country. This is one way for locals to secure jobs for themselves, and to feel secure in their own country. 18

Expats in the UAE

Emirati and Expat Population in 2020

Population Increase

Classism is surely not an abnormality in any country, but the UAE is trying to change it into a meritocracy system. The meritocracy system is a system that gives the priority to personal skills, merits, and achievements. Nevertheless, the meritocracy system mostly applies to locals or highclass foreigner, and most of the expats are still suffering from poverty due to reasons like: • Getting in debt due to paying the recruitment agencies to find legal work in the UAE. • Those who work illegally get paid unlivable wages and work in unsafe environments. • Getting fined for overstaying visas.

Construction Workers 22

It is no secret that the wealth gap in the UAE is one of the most extreme, as well as the country neglecting the migrants. On August first, 2018, the UAE government announced an amnesty program that forgave all fines linked with overstaying visas, and granted new visas. Slowly the country is taking steps to include those who fall in the poverty spectrum with the entire citizens.

3.2 Gender Segregation in Religious and Cultural Environments Gender segregation is found in the roots of Arab (most commonly GCC) culture and even dates back before the birth of Islam. Even though the UAE, more specifically Dubai, is more “westernized” than most of the other Arab countries, the Emiratis still hold on to their culture and traditions. Emirati culture promotes gender segregation in schools, public gatherings, and even family gatherings. There is the Majlis for the men, and the women have an equivalent idea called E’zema (which translates into gathering). Unlike the Majlis, the women’s gathering is more of a term and doesn’t have a dedicated place, it is usually in a spacious living room or a garden.

Old picture of a woman from the Arabian Gulf

Open Eid Ground Prayer, Umm Suqeim 1. It is Divided Vertically; the Men’s Section is on the Left (brown) while the Women’s Section is on the Right (red) The reason behind gender segregation is that culturally it is shameful, and religiously it is to avoid intimacy and any temptations to commit sins. Segregation is also present in religious buildings, like the mosques. Women in Islam are not obligated to pray in the mosque like men, though some of the women still prefer to participate in a gathering prayer. Nevertheless, since the majority of the women prefer to pray in the comfort of their homes, the women section of the mosque is always smaller than the men’s. The size of the men’s section is also bigger because of the huge ratio gap between men and women in the UAE. 25

Another reason for gender segregation is that it is suitable for women’s comfort. This type of segregation can be seen as women taxi drivers and public spaces dedicated to women, like Dubai Ladies Club.

Pink Taxis are driven by women, just for women

IFTAR TENT

4.1 Ramadan Tent: History and Culture

According to Hassan al-Halak, an Islamic historian, the custom may have started in Egypt many years back. It previously became popular in the nation’s capital, Cairo, and in the end, spread all through the nation. Initially, such tents were raised as a scene for individuals to introduce their condolences and were known as “Saradek” in Arabic. Saradek means a temporary structure that welcomes people during occasions or a structure separated from the main building.

Saradek of King Farouk After some time, affiliations and finance managers started to utilize these “Saradek”, and frequently, particularly throughout the cold weather months, would serve as venues for provision of food and shelter for those who are in need. This transition was the beginning of the Ramadan tents that we know today. 27

Before long, Ramadan tents, in their modern sense, started to give the experience of Arabian hospitality, flaunting a luxurious Iftar where visitors could enjoy a scrumptious assortment of conventional and global dishes each night. In some countries like the UAE, charity centers and private donators provide a space where the poor can have their Iftar.

Saradek in Egypt Halak said that Lebanon’s history of Ramadan tents started after one businessman, coming from the Tabbara family, introduced the popular idea into the heart of Egypt. As indicated by Halak, after the reconstruction and development of the central district of Beirut, tents started to show up in Downtown and west Beirut areas. These tents, which grew fundamentally in Beirut, have since succeeded and spread over suburbs, even appearing in regions where the majority of residents are Christian. “Consequently, this tradition has contributed to the unity of Lebanese from different sects, who can enjoy this new ritual together,” said Tania Samneh, assistant sales manager at Beirut Phoenicia Hotel. 28

4.2 Traditional Ramadan Tent for the Poor In the UAE, putting up Ramadan tents is taken into account to be a fundamental practice. The tents are most commonly built beside a mosque; nevertheless, they can also be found in open areas or at the doorway of some local’s home. It is a charitable movement to feed the poor and fasting. The food comes from various organizations as well as homes that are contributing to the donation. The biggest organization that is responsible for most of the Ramadan tents is the Red Crescent Authority Charity because it provides the tents, food, as well as donated clothes for Eid (Islamic holiday). In May of 2019 Janice Ponce de Leon, from The Gulf News website, published a couple of interviews taken with the people who have had Iftar in the traditional tents:

“During Ramadan, I don’t spend much. I usually get my iftar and suhoor from the mosque. I’m able to save around Dh500 or Dh600 in one month which I send to my family back home so they can buy clothes in preparation for Eid” said Mohammad Sardar, a Pakistani construction worker.

“I don’t have any money. I am not saying anything. But getting this iftar itself is a big thing for me.” said Karim Mohammad Abdul Samie, jobless.

“I have to give Dh400 monthly to the guy running the mess. Since I get iftar from the tent during Ramadan I save about half of that money. I add that to what I send home for Eid” said Abdul Halim, a painter from Bangladesh, who earns Dh1,200.

20,000 iftar meals are packed and ready to be transported across Dubai.

Iftar meals are served to people near Hamdan Street in Abu Dhabi.

KMCC is a non-profit Indian organization that has branches in Dubai. They collected the amount of money that requires them to help out in Ramadan tents: •Iftar meals served a day: 2,500 •Each meal costs: Dh15 •The expense for a day: Dh37,500 •The expense for a month: Dh1.12 million •KMCC contribution for biryani: Dh900,000 •Expense born by sponsors of the rest of the items: Dh220,000

KMCC Logo The majority of people who have attended the tent are men who are categorized as ‘bachelors’. They are either jobless, poor, alone, or had to send their families back to their countries due to financial reasons. Nevertheless, the occupation of the people who eat in the tent differs according to the location. 31

Some might wonder if non-Muslims are allowed to eat during Iftar in the Ramadan tent, the short answer is yes. As for the people who are donating, Islam considers a good deed as a good deed. Whether the person who eats the food is rich, poor, Muslim, or non-Muslim doesn’t matter. An article was published by Khaleej Times reporter Nilanjana Gupta introducing a case where The Islamic Information Centre in Bur Dubai welcomed Muslims and non-Muslims into the tent. Ismail Bullock, head of culture and communications at the center, said “What makes our Iftar tent different is that we invite people from across the community. We don’t say that you have to be a Muslim to attend the Iftar-”. Whether non-Muslims are invited to any tent or not, no one is going to question anyone’s religion inside the tent, nor is it prohibited in Islam to feed non-Muslims. Another article was written by Keith Pereña, where he visited a Ramadan tent and was welcomed even though he was not a Muslim. He stated “It is such an amazing sight of a community coming together. One visible sign of this ‘coming together’ is through the various Ramadan tents that dot Dubai.” , followed by “It is such a beautiful sign of equality. I was sitting beside workers, business professionals, and even senior citizens. In the Ramadan tent, everyone is equal, everyone is everyone’s brother.”

Harmony Between Religions 32

4.3 Problems of Today’s Ramadan Tent Though Ramadan tents bring smiles to the poor’s faces, ironically, it has problems that come with how “practical” it is. The tents are known for being temporary and very mobile, due to those reasons it looks very plain, dull, and boring.

Typical Ramadan Tent

The number of people who attend the Ramadan tent is increasing since an additional of 15% of expats migrate to the UAE yearly. In other words, a tent that could hold a certain number of people and a little more in the previous years become stuffy and overpopulated in the coming years. This was brought up in the Khaleej Times case study by Nilanjana Gupta. They stated that two tents, one for men and one for women, were tightly packed with more than 400 people in them.

Another Khaleej Times article written by Afkar Abdullah interviewed with The Imam of Khan Saheb Mosque. The Imam said that the number of people increases every year, but this year (the interview was done in 2016) the numbers doubled.

The Women’s Tent

The number of occupants is increasing without anyone considering it. The place becomes stuffy, hot, smelly, and humid. A tent is a place of socialization and community, but the conditions could be so much better.

Stuffy Ramadan Tent in Sharjah

4.4 Ramadan Tent: Creating a Community

The vision of my Ramadan Tent collects all the beautiful aspects that are present in the traditional Ramadan tent, like socialization and a sense of belonging, and expands it into a wider project. It has a fixed structure, similar to a skeleton, built beside as many mosques and populated open areas as possible. For 11 months, individuals come together and enjoy the structure and architecture design of it. People from all different nationalities, professions, and religions come together before the month of Ramadan and self-build the temporary parts of the tent. The temporary parts will be designed to be amateur level for practicality and cost-effective reasons and since the people might not be professional builders. To respect the UAE’s culture and religious traditions, it will have a gender segregated area as well as common areas. The tent will have to be self-adaptive to suit each new site. The overall tent will be cost-effective, affordable, and, most importantly, attractive. The tent will bridge the gap of classism and create a new type of community that includes everyone from every gender and social class. Classism is not an abnormality in any country, and it is overambitious to say that it could be fixed. That is not the goal of my Ramadan Tent. The goal is to create a new community and a sense of belonging. Nevertheless, each step makes a difference and every step counts.

DESIGN APPROACH

NOORA AL-HASHEMI BOOK 3

Sense of Belonging . Fixed Structure . Temporary Parts . Cost-Effective

Self-Adaptive . Attractive . New Community That Includes Everyone

5.1 Traditional Tent Structure This chapter will look into the traditional methods of building Beduin tents to understand the reasons behind the tent’s design and choice of material. This type of tent is the most common one used by bedouins. Many staitigies are used in traditional tents that are easy and sustainable, in which I can take influence when designing my Ramadan Tent. Since Ramadan Tent should be very easily put together and disjointed, it will be very good to take, or at the very least study, traditional tent structure type.

View to the Wadi Rum Bedouin camp Nomads and Bedouins are famous for using adaptable, flexible, and sustainable technologies since the dawn of time. The structure of their tents is very adjustable, flexible, and lightweight. Rawan Qobrosi, an architect from Jordon, conducted two research about the Jordanian Bedouins’ tent in aspects of climate and architecture. Her research studies the Bedouin tents’ environmental performance in Wadi Rum village, Jordan. 36

Wadi Rum Bedouin camp 37

The climate during summer exceeds 35°C while winters can drop to 2°C where it snows, but it is safe to say that the average temperature is 20°C.

Wadi Monthly MAX/MIN Temperatures

Temperature and Solar Radiation 38

The blueprint for all middle eastern tents comes from the black tent, which dates back to Mesopotamia. The main role of the tent is shading; the tent fabric has a layer of goat hair on top of the actual opaque fabric. This layering allows better blockage from the sun than light fabric tents. Goat hair is used for almost everything the Bedouins create because it has strong tensile qualities unique to black tents. Goat hair shrinks when it absorbs water (from the rain), while its oils repel it. Bedouins lower their roofs during winter while having an indoor fire to warm them, and raise the roof during the summer to allow a breeze inside.

Goat Hair is Sewn on the Tent’s Roof Fabric.

Fabric vs Goat Hair.

The structure of the tent starts with the roof being sewn by women (using tension bands) as strips of 60-80cm wide, and then put together as one rectangular element. The walls, which are called Ru’ag, are separated elements fixed by wooden poles. The “poles” are always separated from the fabric, which makes the tent flexible.

Typle 1 Tent : Front Elevation 40

Wooden Pole

Tension Band

Structure Fix

Gender Segregation Fabric

Tent Dimensions

Temperature

Tent Plan 42

Old Picture of Emirati Tent. 43

5.2 Site Adaptive System and Modular Architecture Case Study: Huoshenshan Hospital Location: Wuhan, China Architect: China State Construction Engineering Cooperation Area: 34,000m² (across two floors) Completion year: 2020 Analyzing sites and creating architecture that fits the contexts is a vital step in architectural design. Elements like north orientation, wind, land type, climate, residence population, transportation, and many more contribute a lot to how the structure will be built. How big, small, tall, or wide a building is all affected by the site and surroundings. Though, what could be easily miscalculated are sudden, stronger than average, natural disasters, and deadly virus-based diseases like COVID-19. On January 32, a decision was made to build Huoshenshan hospital. It was to be a new facility that will be capable to treat these patients. The hospital was to be fully constructed in 10 days, by February 2. They took the following steps to prepare the site:

1) Removal of All Trees Took 3 Days

2) Constructing Building Foundations, Jan 26

2.1) Foundation Layers: To make sure that the foundation is stable and strong. Multiple layers were stacked on top of each other.

3) After the foundation was ready, they prepared several identical building elements

3.2) Then everything is shipped and placed together.

Meanwhile building the modules, another team was focusing on the site utilities. The entire process brought up public attention in China since this project was to show the country’s engineering might and response to the crisis.

Placing Modules

Construction Site 44

Huoshenshan Hospital is a good example when it comes to fast modular architecture, nevertheless, for obvious reasons, it is not a very attractive project. There are methods of making the module block more attractive. one of the ways is to design the relief of the module facade. Design Examples:

Molding Process:

Birch Forest

Vegetable

Wild Geese

Compass

Result

A perfect example of beautiful modular design is Kindergarten Prototype: Case Study: Kindergarten Prototype Function: Kindergarten and social infrastructure Location: Cheboksary, Russia Architect: Meuser Architekten Material: Reinforced concrete frame structure with prefabricated conceret panels Dimensions of Unit: 3 mx 4.5 m State: Not built (digital) Module Sample

Project Render 46

Modular architecture can be attractive even without molding. A perfect example would be Solar House: Case Study: Solar House Function: Residential Architect: Team Deustschland and Technical University Darmstadt Material: Spacial modules with a self-supporting wood frame constrction GROSS Area: 72 m² (50 m² is mechanically-conditioned interior space)

41,8<50,49 qm Floor Plan 48

FOOTPRINT CALCULATION: On Feburary, the 1st Mike Wassmer agreed on only counting the square footage of the louvers in the South, West and East but on the North facade.

fooprint of building: 10.03 m x 7.21 m = 72.31 sqm 32.99 ft x 23.6 ft = 778.4 sqft 7.21

louvers: single louver: 0.63 m x 0.17 m = 0.11 sqm 2.07 ft x 0.56 ft = 1.16 sqft all louvers: 9 x 0.11 sqm = 0.99 sqm 9 x 1.16 sqft = 10.44 sqft footprint alltogether: 72.31 sqm + 0.99 sqm = 73.3 sqm 778.4 sqft + 10.44 sqft = 788.84 sqft

07/08/07

10.03

Floor plan with opened louverslouvers Floorplan with opened G1.1

Floorplan / opened louvers

1:50

G1.1 Footprint

* 2_welcome, group formation, info movie while waiting * 3_concept: the house adapts itself to the seasons * 4_flexibility of dwelling and demonstration of technical devices * 5_kitchen * 6_bed and demonstration of technical devices * 7_flexible bathroom * 8_good bye, take a brochure _wall of sponsors and video display _visitors _team members - organizers _team members - tour guides

After entering the deck, visitor groups will be formed at point *2. An information panel will help the tour guide explain the house’s features. We will have five rotating main tour guides to lead visitors through the house. Every main tour guide will lead a group of about five people, making stops and explaining aspects of the house at different locations. At point *8 a brochure rack will supply contact info.

*5 *8 Accessability House

*6 07/08/07

1:50

Accessibility

G3.1

Section East-West

Section North-South

5.3 Self Built Architecture Case Study: Maeamihama Veneer House Location: Tohoku, Japan Architect: Hiroto Kobayashi Completion year: 2013 Self-built architecture is one of the most important building strategies for Ramadan Tent. Without self-built architecture, the community that Ramadan Tent strives to create won’t exist. The best case-study that mirrors the goal of Ramadan Tent was done by Hiroto Kobayashi, a professor at Keio University. He was trying to think of a way to connect his clients to their projects. Technology is a very vital and important element in architecture that assists architects and builders. Nevertheless, Hiroto Kobayashi was somewhat troubled by the disconnection people had with buildings due to technology. On March 11, 2011, a huge tsunami and earthquake hit the Tohoku area, Japan.

Magnitude of Shaking 53

Ōfunato, Iwate Prefecture, Japan 54

After the devastating natural disasters that occurred, Hiroto Kobayashi starting investigating architectural methods that can help the people. He began looking into design-build methodology using engineered wood and discovered that plywood was a local material in the Miyagi prefecture. The actual building methodology was inspired by Charles Eames cards’ house.

910x1820mm Veneers Plywood Fixed Together The wood would be cut into basic geometries like T, L, and I-shape. The entire building approach was calculated by him to be very easy and cheap for amateur builders. Putting together the veneers only required screws and glue. This was to ensure that the building could be easily replaceable and rebuilt if the locals wished it. Excluding the time of the cold Japanese winter in January and February, the entire project was built around 2 to 4 months in total. The entire structure was man-made except for the beams that required machines. He reached his goal of creating a structure that is flexible, cheap, and supports the local industry (plywood). Though his next project is what will touch his heart and make him feel that he accomplished one of the points that troubled him in architecture. 56

Maeamihama Veneer House was the second project he designed, and it was for the for the fishermen of that region. The Maeamihama Veneer House was an improved version of the previous project and included a manual for the fishermen. The manual made procedurs run smoothly and did require as much supervision as the previous project. Aside from the manual, he added a substructure where the ends of some veneers meet. Hiroto Kobayashi could see that the fishermen worked with so much dedication and union. They were grateful for the work that they produced and there was a clear sense of connection between them and the building. Since they were the ones that were building the community house, they knew where the strong and weak points of the project where. In other words, in case the project required maintenance, they could do it themselves. At the end of his Maeamihama Veneer House presentation, Hiroto Kobayashi said “Some people say that this is ugly, this is plywood. But at the same time if you make this building, you don’t feel so. You know, oh, this is beautiful”.

57 Fixing the Veneers.

Building Together.

Placing the Beams.

Hiroto Kobayashi’s reward was when he saw one of the builders, Mr. Watanabe, cleaning the small spaces of the window using chopsticks and a napkin. He had successfully created a project where there was a sense of attachment between the occupants and the structure. He concluded that the worth and connection between the structure and the owner comes when it is built by the owner. His conclusion is, self-building architecture has the key to connect the occupant to the project.

Final Product. Model of the Project.

Hiroto Kobayashi achieved what I want to accomplish, creating something easily self-built and unjoined as well as a community. One of the goals that Ramadan Tent strives to create is a sense of closeness and connection between the people and the structure.

5.4 Combining Temporary Structure and Fixed Structure. Case Study: HOUSE 2 Location: Zürich, Switzerland Architect: ALICE Area: 240 m² Completion year: 2017

One way to create architecture that is a hybrid between temporary and fixed to create a “skeleton-like” structure that can have “sub-structures” added to it. The skeleton structure will be the fixed part of the hybrid, while the “sub-structures” will be the temporary part. Nevertheless, the “skeleton” shouldn’t be boring, it should have a function for when the “sub-structures” are not fixed on it. A good example is HOUSE 2 by ALICE, where 200 students created an architectural inhalation in10 days. The structural elements were prefabricated in Lausanne then shipped and assembled as a public structure.

Even though this is not a hybrid example, but it is a perfect “skeleton” example in the sense that there is a social purpose that is happening.

5.5 Local Materials and Elements Using local material is not just cost-effective, but also sustainable and supports the local industry. UAE is not the ideal country when it comes to materials; hence studying and extracting materials from the region’s historical buildings is perfect. Though Mashrabiyah isn’t technically a local design element, local houses have similar ideas implemented on them.

Inside the Arish House

Coral Wall

Pearls and Mother of Pearl.

A double-skin façade helps reduce energy consumption by 19% to 40% (Hamza 2005). The picture on the left is the shadow of Arish (palm leaves), which replicates the double-skin façade and Mashrabiyah functions.

Other materials included corals and unbaked bricks which acted as the main structure for load-bearing walls. As for the roof, locals used timber and wood as beams.

Other local materials that could be used for the detailing and decoration of the Ramadan Tent are pearl and Mother of pearl.

The Extraction of Pearls 64

The materials that are listed go very deep into the Emirati culture and history. Before the discovery of oil, the people of the UAE had very little to work with in order make it to the next day. Unfortunatly, people tend to forget the dedication that modern day Emirati ancestors showed. The available occupations were: • Splinting • Pearl Diving • Fishing • Construction • Manufacturing • Merchant • Al Shasha • Al Mutawa

Al Shasha (fishing boat made from palm fronds) 65

Al Mutawa (teacher who educates you on Quranic practices and teachings)

Splinting (doctor who fixes up broken bones)

The two most famous occupations were pearl diving and anything related to wood (specially palm tree wood).

Pearl exchanging was an exceptionally talented profession and a method of socializing, as merchants would assemble in coffee houses to work together and inspect pearls. The entire economy relied upon the pearling season, as the cash would course on the lookout and permit the network to yield the advantage. Pearls from the district were traded to India, Persia, and Turkey and sold in European and Chinese business sectors, and the UAE pearl industry blast as it coordinated into worldwide business sectors.

The decrease of the pearl business in the 1940s was because of numerous components, the Japanese creation of the less expensive culture pearls in 1921, the 1930’s depression that ruined the wealth of many customers, and the boycott forced by the Indian government on pearl imports from the Gulf in 1947-48. However, the discovery of oil in the 1960s and the birth of the industry offered many divers and fishermen a new and easy source of income. Nevertheless, pearls are important to the Emirati culture. Their presence can be found in jewlery, designs on traditional boxes, and even girls’ names. They hold a significant meaning and thats why they would be present in Ramadan Tent.

Old UAE: A glimps of the past

5.6 Cost-Effective and Affordable Cost-effective architecture comes in many different varieties such as: • Simple architectural design and detailing. • Affordable, accessible, and sustainable choice in materials. • Cutting down labor cost or self-built architecture • Technology assistance (3D printing) Location: Maasai Village Architect: C-re-a.i.d. Area: 25 m² Completion year: 2016

An ideal example of cost-effective and affordable projects is the one by C-re-a.i.d for Maasai villagers, in Tanzania. The design consists of local, sustainable, and accessible materials. The project was created after an increase of an urgent need to settle in the village, this was the result of the government trying to restrict the nomadic lifestyle. The main two materials that were used for the projects are earthbags and glass bottles. There was a shift from the materials that they used to use to that they have to adapt to. For example, mud and leaves were replaced by bricks and glass. The new set of materials were hard to access and conflicted a lot with what their village’s nature had to offer. 71

The earthbags were the best replacement for bricks since they not expensive and easy to access. The filling of the earthbags was just sand and soil. It is a sustainable strategy as well as providing incredible thermal mass for comfort.

Earthbags Allows for Circular Units

It is overall a labor-intensive building system only because of the weight of the earthbags. Nevertheless, it is nothing that the able people in the village can’t handle. C-re-a.i.d were able to achieve cost-effective architecture by using simple design and detail and using accessible and sustainable materials.

Filling the Earthbags with Sand and Soil

Villagers Following the Plan 73

Applying Paint on the Mud

5.7 Similar Function Case Study Ramadan Tent is a unique project which is hard to point exactly under which function it is categorized. As it is a hybrid that shifts between “restaurant”, for dining purposes, and “educational” (workshops) and/or “assembly” (gallery). Therefore, there the case study that was chosen is perfect for makeing the project’s scale and functions more easily understandable. The case study is a conversion from one function to another. Case Study: Banal Restaurant Location: Santiago de Querétaro, Mexico Architect: Reims 502 Area: 610 m² Completion year: 2019

Restaurant Concept Sketch 75

Collage

Front Elevation

Section

The customers, for whom they were building another house at that moment, expected them to make a space which would take maximum advantage the prior building, be built in only three months’ time, serve to establish the identity of their new culinary project, and also adjust to a tight budget.

The approach was simple idea: the expansion of the existing warehouse by duplicating its interior capacity for diners, without the alteration of the original modulation or structure. Plan 77

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Elnakib, Sara. “Ramadan The Practice of Fasting.” EatRight, 24 Apr. 2020, www.eatright.org/health/lifestyle/culture-and-traditions/ramadan--thepractice-of-fasting. Food Heritage Foundation. “Traditional Food of Ramadan.” Food Heritage Foundation, 28 May 2018, food-heritage.org/traditional-food-of-ramadan/. Gupta, Nilanjana. “New Muslims, Non-Muslims Come Together for Iftar.” Khaleej Times, Khaleej Times, 24 May 2019, www.khaleejtimes.com/newmuslims-non-muslims-come-together-for-iftar. History.com Editors. “Islam.” History.com, A&E Television Networks, 5 Jan. 2018, www.history.com/topics/religion/islam. “How China Built a Hospital in 10 Days.” Performance by Graham Haerther, Youtube, Wendover Productions, 11 Feb. 2020, www.youtube.com/ watch?v=3Sh7hghljuQ. Janice Ponce de Leon, Staff Reporter. “Free Iftars Help Low-Income Workers Save Money in UAE.” Community – Gulf News, Gulf News, 29 Apr. 2020, gulfnews.com/lifestyle/community/free-iftars-help-low-income-workers-save-money-in-uae-1.63961072. “Lecture by Hiroto Kobayashi.” Performance by Hiroto Kobayashi, Youtube, California College of the Arts - CCA, 26 Nov. 2013, www.youtube.com/ watch?v=icnvWceQB5s. “Maeamihama Veneer House (EN).” Veneer House, 2013, www.veneerhouse.com/maeamihama-veneer-house-en. Mahdi, Muhsin S., and Annemarie Schimmel. “Islam.” Encyclopædia Britannica, Encyclopædia Britannica, Inc., 15 Aug. 2019, www.britannica.com/ topic/Islam. Meuser, Philipp, et al. Prefabricated Housing: Construction and Design Manual. DOM Publishers, 2020. “Minamisanriku Veneer House (EN).” Veneer House, 2012, www.veneerhouse.com/minamisanriku-veneer-house-en. Pereña, Keith. “A Warm Welcome for a Non-Muslim to an Iftar Tent.” Khaleej Times, Khaleej Times, 14 June 2017, www.khaleejtimes.com/ramadan2017/a-warm-welcome-for-a-non-muslim-to-an-iftar-tent. “Occupations of the Old World of UAE - The Traditional Side of Emirates: Listly List.” Listly, 4 Oct. 2020, list.ly/list/1gif-occupations-of-the-oldworld-of-uae-the-traditional-side-of-emirates. “Pearls and Pearl Diving.” Sheikh Mohammed Centre for Cultural Understanding, 26 July 2016, smccudubai.wordpress.com/2014/05/16/pearlsand-pearl-diving/.

Project, Borgen. “Top 10 Facts About Poverty in the United Arab Emirates.” The Borgen Project, Borgen Project Https://Borgenproject.org/Wp-Content/Uploads/The_Borgen_Project_Logo_small.Jpg, 30 Oct. 2019, borgenproject.org/top-10-facts-about-poverty-in-the-united-arab-emirates/. Qubrosi, Rawan. “Lessons from a Bedouin Desert Adaptive Architecture .” 9 Nov. 2015, issuu.com/rawan_qubrosi/docs/lessons_from_a_bedouin_desert_adapt. Qubrosi, Rawan. “The Adaptability of the Bedouin Tent in the Hot Dry Climate of Jordan.” 9 Nov. 2015, issuu.com/rawan_qubrosi/docs/the_adaptability_of_the_bedouin_ten. Sadafy, Mohammed El. “Ramadan Tradition: How El Mesaharaty Wakes People up for Suhoor.” Emirates24, 3 Oct. 2018, www.emirates247.com/ news/emirates/ramadan-tradition-how-el-mesaharaty-wakes-people-up-for-suhoor-2016-06-05-1.632116. Silva, Valeria. “Banal Restaurant / Reims 502.” ArchDaily, ArchDaily, 2 Oct. 2020, www.archdaily.com/948644/banal-restaurant-reims-502?ad_ source=search. Staff Writer Jul 30, et al. “The Changing Face of the Ramadan Tent.” Morocco World News, 30 July 2012, www.moroccoworldnews. com/2012/07/49834/the-changing-face-of-the-ramadan-tent/. U.ae. “Ramadan.” Ramadan - The Official Portal of the UAE Government, 20 Aug. 2020, u.ae/en/information-and-services/public-holidays-and-religious-affairs/ramadan. “What Is Classism.” Class Action, classism.org/about-class/what-is-classism/. “Why Muslims Fast during Ramadan.” Muslim Aid, 2020, www.muslimaid.org/media-centre/blog/why-muslims-fast-during-ramadan/.

SITE AND DESIGN

NOORA AL-HASHEMI BOOK 4

Table of Contents 1. Design Function and Programs 1.1 Area Table…...............................…………………………………………………….....…….…….1 1.2 Design Proposal………………………………………………….....…….............................…….2 1.3 Space Program………………...............................………………………………….....………….3 2. Site Selection 2.1 Why Dubai?………………………………………………….…..........................................……….9 2.2 Site……………………………………………………………………...............………………11 2.3 Distance from the Mosque to the Furthest Point of the Site…………….......………………13 2.4 Site Acess………………………………………………………………….......………………15 2.5 Sun Path…………………………………………………………………..............……………17 2.6 Site Disadvantages……………………………………………………............................………19 3. Site: Al Rahim Mosque 3.1 Why Al Rahim Mosque?……………………….................………………………….………….25 3.2 Charity Centers………………………………......……………………………………………33 3.3 Biological Map……………………………….............................………………….....………….34 3.4 Physical Aterbutes………………….....…….................................................................................…….35 3.5 Transportation and Accessibility……….....................................................………….....………….36 4. Concept Design Options 4.1 How it started………………….....….........................................................................................……….37 I. Hilal (Crescent)…………………............................................................................................………….38 II. Dome……….......................................................................................................………….....………….44 III. Four Rivers………….............................................................................................……….....………….50 IV. Seven Heavens………....................................................................................………….....………….54 4.2 Frames………………….....…….......................................................................................................…….62 4.3 The Jury’s Concept…………................................................................................……….....………….68

DESIGN FUNCTION AND PROGRAMS

1.1 Area Table Status

Fixed

Temporary

Space

Activity

Area/ Dimensions

Quantity

Total Area

Lobby and Reception

Reception & entrance area. Charity events

400 m²

800 m²

615

Office

Staff office

20 m²

80 m²

1 (staff per room)

Workshop

Planning & scheduling

400 m²

800 m²

Schedule of the temporary parts

Cafe

Dining

100 m²

200 m²

Toilet (Female)

Showers & lockers

50 m²

Toilet (Male)

Showers & lockers

50 m²

Gallery

Art & history

100 m²

200 m²

Security

Monitoring

15 m²

Staff Room

Lockers & pantry

10 m²

Storage

Storing

25 m²

Greenery

Open space

Service Truck

Food delivery

Modular Parts

Total: 2250m² Module: 18 m² (min for 20 person) 125 modules.

Site area: 5,806 m² BUA of fixed area: 2260m² BUA of temp part : 2250m²

Eating Area

2500 meals a day in Ramadan Tent. 1875 men and 625 women.

Maximum Occupants

20 persons in one module

Comments

Modular storage is warehouses.

5806 m²- 2260 m² = 3546 m² Maximum occu(not including the pants: 150 male + 50 frames of the fixed or female=200 inside the greenery) the fixed structure

1.2 Design Proposal Fixed Structure

Temporary Structure

1.3 Space Program Fixed Structure

Ofiices

Private Public Semi-Public

Lobby and Reception Gallery

Security

Toilet

Cafe Women’s Workshop Toilet (Female) 3

Food Truck

Toilet (Male)

Men’s Workshop

Staff Room

Cafe

Gallery

Lobby and Reception

Storage

Toilet

Ofiices 4

Temporary Structure Modules

Women’s Workshop

Men’s Workshop

SITE SELECTION

2.1 Why Dubai?

Islam is the official religion of the UAE, so naturally, Dubai would be one of the candidates where Rama-dan Tent would be built. The reason that Dubai was chosen instead of the other states or even other Islam-ic countries is because of how popular Dubai is when it comes to tourists. It represents many things that intrigue people like Islam, technology, the future, and tourism. Dubai also has many ethnicities within it that share different religions and cultures. It is the perfect place to build a project where people can share their differences and co-exist in harmony.

2.2 Site

Al Rahim Mosque

Al Manara Mosque: Al Manara road

5,806.28 m²

3,354.75 m²

Mosque Site borders 11

Mirdif Grand Mosque

Al Manara Mosque: Jumeirah street

12,385.29 m²

4,845.71 m²

4794 m²

2.3 Distance from the Mosque to the Furthest Point of the Site

Al Rahim Mosque

Al Manara Mosque: Al Manara road

108 m

165 m

Mosque Potencial site area 13

202 m

Mirdif Grand Mosque

Al Manara Mosque: Jumeirah street

471 m 110 m

155 m

2.4 Site Access

Al Rahim Mosque

Mosque

By vehicle

Site borders

Pedestrian path

Marine transportation

Al Manara Mosque: Al Manara road

Mosque

By vehicle

Site borders

Pedestrian path

Mirdif Grand Mosque

Mosque Site borders

By vehicle

Al Manara Mosque: Jumeirah street

Mosque

By vehicle

Site borders

Walking/Cycling 16

2.5 Sun Path

Al Rahim Mosque

Al Manara Mosque: Al Manara road

Mosque

Site borders

Mirdif Grand Mosque

Al Manara Mosque: Jumeirah street

Mosque

Site borders

Site borders 18

2.6 Site Disadvantages Al Rahim Mosque

Mosque

Site borders

Sewage smell in some areas. 19

Al Manara Mosque: Al Manara road

Traffic from 5:00pm to 8:00pm

The site is too far for fasting occupants

Limited existing parking spaces available.

Mirdif Grand Mosque

Mosque Site borders

The site is too far for fasting occupants

Limited existing parking spaces available.

Site location can be dangerouse for cars and pedestrians

2.7 Judging Criteria:

Criteria

Al Rahim Mosque

Al Manara Mosque

Mirdif Grand Mosque

Residential Neighborhoods

Transportation Options

Cosmopolitan Area

Existing Parking

Beautiful Mosque

Mosque Close to the Site

Total

SITE: AL RAHIM MOSQUE

3.1 Why Al Rahim Mosque?

Al Rahim mosque is the best choice out of all the options that were taken into consideration for reasons listed in the judging criteria. Firstly it is the only site with the most options when it comes to transportation methods. The site is placed in a location that promotes physical activity, not only because of the view but also because of the walking path and the rental bicycle racks. The site is also surrounded by parking spaces as well as having one inside the mosque. It is a very diverse place in terms of race and religion based on site analysis. The mosque is a very beautiful example of Islamic architecture and a perfect representation of it. The site itself is not too big or too small. It is very flexible when it comes to creating modules around the mosque.

Parking Areas

Beautiful Location and Diverse Area

Suitable Site Space

The mosque has a courtyard which is roughly 405 m². Where the Ramadan desserts can be displayed for the people. The main fixed site for Ramadan Tent, the picture on the right, is around 5,806 m². Though there is the main site for the biggest part of the fixed architecture, the frames of the modules, that will also be present for the entire year, will be webbed around the mosque and the site.

The main site of the fixed architecture. 30

Area Analysis:

The webbing between the site and the mosque will create a connection between them. These extended module frames will go over the site shown in the picture on the left, which is around 8m.

The site the mosque includes a ramp for accessability.

Another side where the frames will be located. 32

3.2 Charity Centers

Site Red Crescent Society Dar Al Ber Society

3.3 Biological Map

Site Dubai Marina Abra

3.4 Physical Aterbutes

Site Wind direction Sun angle

Winter: 41.01°

Summer: 64.73°

3.5 Transportation and Accessibility

Site

Walking Cruise Vehicle Metro station

CONCEPT DESIGN OPTIONS

4.1 How it started

Ramadan Tent has three fractions when it comes to the design concepts. The first one is the fixed frames around the site and the mosque, the second one is the fixed building on the site, and finally, the temporary modules that the occupants will fill before the month of Ramadan. The modules will be held by the frames surrounding the building to create spaces where people can eat iftar. During the other 11 months of the year, the modules will have other functions.

I. Hilal (Crescent)

Crescent’s inspiration comes from the Ramadan symbol. Crescents define an important time since it aids in figuring out the start and end of an Islamic month. The crescent-shaped structure that is shown also resembles a tent in its shape. This is a fixed structure where all the functions on the bubble diagram are in.

Off-Ramadan: 42

During Ramadan: 43

II. Dome

The Dome concept was derived from the shape of the full-moon as the lunar calendar is what the Muslims use to mark the start and end of their months. Domes are also a prominent element in Islamic architecture, usually found in mosques.

III. Four Rivers

The fourth concept was inspired by the four rivers in heaven according to Islamic beliefs. The rivers are honey, milk, wine, and water. An architectural approach to represent these rivers is to divide them into levels.

Off-Ramadan: 54

During Ramadan: 55

IV. Seven Heavens

The last concept comes from the seven heavens. the three thick slabs represent levels with functions that were shown in the bubble diagram while the four thin ones will hold gardens.

Off-Ramadan: 60

During Ramadan: 61

4.2 Frames

The frames around the building, mosque, and site will have other functions when it is not the month of Ramadan.

Off-Ramadan:

The shape of the frames will depend on the builing design that will be chosen. Shapes can go from squares, rectangles, triangles and so on.

During Ramadan: 65

How the modules will be fixed in between the frames will depend on the shape of the frame as well as what is the most practical method since the occupants will be the ones to fix them.

4.3 The Jury’s Concept

Based on the comments that the jury gave, the concept of the design approach changed in a few ways. There won’t be a fixed “centerpiece”, which is the main building, that stands out. This “building “ instead will be around the site, blending in with the modules. Instead of having empty frames all around the site, the frames will have modules in them. the community where people come together and “fix” something will be when they collectively push structures to create more interesting spaces, as seen in the image below. the temporary part will come when the occupants come together and connect structure parts only during the month of Ramadan, to make the message of community and the month more symbolic

Here the occupants will come together and push the orange parts to create a new space.