Abstract
The Garden City concept was developed in 1898 by town planner Ebenezer Howard as a response to the urban overcrowding caused by the industrial revolution.
The primary purpose was to create a synergy between the facilities provided by the city lifestyle and the proximity to nature. In addition, the scheme featured an agricultural zone, thus aiming toward economic independence. Almost a century and a half later, the idea of self-sustainability feels like an urgent solution that needs implementation in the architecture sector. This dissertation focuses on the role of architecture and technology in reshaping the global context, which is gravely affected by issues such as global warming, poverty, and inefficient exploitation of natural resources. The original programme of the garden city can be a good starting point for further developing the idea of independent social structures. The dissertation will point out the issues of the existing garden cities. It will provide and comment on examples of architectural projects that reimagine the same concept under different terminology, mainly focusing on the smart village projects in Africa.
Introduction
“Junkspace will be our tomb. Half of mankind pollutes to produce, the other pollutes to consume.” (Koolhaas, 2013, p. 21). It is the 21st century; teen activists are preaching about global warming, artists are performing in the middle of the melting Arctic, and efforts are made to educate the public about the most critical issues. “Why is it not in the headlines?” (Greta Thunberg). Western consumerism, the despair for clutter, prevails over the safety of our future generations. At the same time, zooming in on other parts of the globe, there is poverty and famine, a lack of basic necessities. Life in the city had become pathological after the industrial revolution when massive migration from rural areas led to overcrowding and slums. The current Covid-19 pandemic set us back, locked us all in our homes, and our planet got to breathe a little. This situation brought awareness to the global context. More and more people now understand how necessary it is to start looking at different ways of living as a rapidly progressing civilization.
In the late 19th century England, Ebenezer Howard foresaw the beginnings of what now threatens human civilization. After the industrial revolution, people fled rural areas, leaving lands, farms, and the country's richness unattended. This progressively led to overcrowded cities, a housing crisis, an increasing number of "slums," and an overall expensive, low-quality life. In his book "The Garden City of To-morrow," he proposed the concept of the town-country, aiming to "marry" both settlements, considering the well-being of citizens, farmers, and further industrial development. Howard's scheme was heavily influenced by his understanding of modern human needs. More than seeking a better life and higher wages, modern humans craved "attractions" (Howard, 1902, p. 14). He described the city as "a magnet" and each person as "a needle" (1902, p. 14), suggesting that distributing the population across urban and rural areas required creating "magnets of even greater power" (1902, p. 14).
Rem Koolhaas serves as the contemporary voice of reason. An architect and writer who shifted attention to the "ignored realm" of the countryside, he, like Howard, bluntly describes the urban-rural discrepancy in his research book "Countryside, a Report." However, instead of theorizing about rural reforms, Koolhaas curates impressive events and actions happening in and for the countryside globally. He notes, "What these stories have in common is that they all happen in the countryside and that we therefore never hear about them... They make the countryside suddenly look more futuristic than any big or 'smart' city." Koolhaas also understands modern humans' craving for attractions; progress and intellectual evolution lead people to seek complex and purposeful lives. Thus, the stigma of rural life must be lifted by showcasing its inclusion in innovation and technology spheres.
This essay aims to analyze current urban and peri-urban conditions globally, particularly focusing on the prospect for rural development in Sub-Saharan Africa, while debating the potential and limitations of the "Garden City" concept. The thesis is supported by a series of case studies on mitigating the aftereffects of globalization, some successfully implemented and others less effective. Two examples include the Taipei Garden City movement, an adaptation of the modern metropolis, and the Smart Village Projects in Sub-Saharan Africa, exploring the role of technology in improving rural life.
Howard's plan offers clear advantages for populations south of the Sahara, addressing housing crises, unreasonably high urban rents, and unsanitary living conditions. The scheme can inspire reforms to make settlements more resilient while attempting to limit Western influence and preserve local culture.
The essay will be structured into three chapters: Policy, Technology, and Culture and Community—three different yet interconnected perspectives through which adaptive ways of living in the current global context can be understood.
Policy
“Countryside is not a polemic against the city” (Koolhaas, 2020, p. 3); it is a place to return to and remember the principles and practices eradicated from today’s urban culture. We should depict the city and countryside as equally valuable settlements, intertwined spheres of activity strongly dependent on one another. However, reality shows that this dependency is disproportionate—“Are we really heading towards an absurd outcome where the vast majority of mankind lives in only 2 percent of the earth’s ‘overpopulated’ surface—and the remaining 98 percent would be inhabited by only one-fifth of humanity, staying there to service them?” (Koolhaas, 2020, p. 3).
21st-century cities are unsustainably designed, relying heavily on non-renewable resources to secure the market economy. The shadowed governance of neoliberalism is creating abrupt social inequities. This primary cause of stagnation in developing countries results in goods being abusively sourced, with little consideration for the well-being of local communities. Moreover, most rural land is over-used to “feed” urban areas, threatening the lives of those remaining on ancestral grounds. Consequently, migration toward cities rapidly grows in pursuit of better opportunities, as rural areas lack income possibilities and basic necessities such as water, food, and electricity. The book “Compact Cities: Sustainable Urban Forms for Developing Countries” correlates the present situation in the developing world with Europe’s 20th-century post-war context of rapid urban growth and its consequences—housing crises, poor hygiene, and food insecurity.
This chapter examines the poor quality of life in Sub-Saharan African urban settlements, manifested as improper habitation, food insecurity, and social inequalities due to deficient international and local policies. It assesses how principles of the Garden City can enhance their resilience. The “housing issue” has been pervasive in urban culture for over a century. Since Howard’s Garden City concept was introduced as a solution, there have been many variations. From the New Town movement post-War promoting a greener environment and “human-scaled” architecture, to French variants like “ville nouvelle” and “cité jardin,” these international adaptations prompt architecture professor Walter Creese to question whether “the outlines of great concepts [are] likely to lose their clarity when they become generally accepted?” (Creese, 1966, p. 1).
This question can be explored through French West Africa during colonial times. The correlation between “cités jardins” in these regions and Howard’s Garden City is seen in the “successful inclusion of vegetation within white residential quarters” (Bigon, 2014, p. 60). While “social cities” imply social and economic equality among citizens and a preference for vernacular architecture, colonial settlements were designed for white expatriates to mirror their home countries. “Cités jardins” represented “a civilizing force, the domestication of a savage environment” (Bigon, 2014, p. 51). The indigenous population was entirely disregarded by this development scheme and displaced from their homes to make way for new villages.
Unfortunately, this scenario still occurs in underdeveloped regions. Corporations wield strong influence over Sub-Saharan African policies, leading many local authorities to corruption. The public sector, meant to serve and protect, often acts as a tool for delivering socially biased private-sector programs. Under the pretext of combating crime in slums, citizens are evicted to make space for new real estate projects. A pertinent case study is Port Harcourt, Nigeria, where “The high cost of inner-city rentals and urban housing deficits have forced many households onto properties along the Port Harcourt waterfront, creating a large low-income and underprivileged community” (Housing and Land Rights Network, 2012, p. 1), and where “The forced eviction of the Bundu community in 2009 saw at least 12 peaceful demonstrators either shot dead or seriously injured” (Housing and Land Rights Network, 2012, p. 2).
On the other hand, the non-governmental sector is actively involved in reducing poverty and insalubrity in suburban communities. With approximately 70% of its urban population living in slums, Kenya has received support through UN-HABITAT within the Kenya Slum Upgrading Programme (KENSUP). In their 2007 report on the project, UN-HABITAT promises "tenure security," "income generation," and "basic infrastructure" for areas like Kibera. However, the program’s execution was to be conducted by the Kenyan Government through the relationship with UN-HABITAT and other private parties. In addition, the report emphasizes the importance of "good governance" for its development, which is defined as "participation, consensus, accountability, transparency, responsiveness, effectiveness, efficiency, equitability, and inclusiveness" (UN-HABITAT, 2007, p. 18).
Following the construction of the new settlements, journalist Abigail Higgings interviews the locals only to reveal a landscape inconsistent with the aforementioned principles. The promised infrastructure was partially met and, more than that, a large portion of the flats ended up being purchased by the city’s middle-class population through "bribery that dictates a great deal of line in Kenya" (Higgings, 2013), and many local families, for which the project was intended, were left unhoused. Promising NGO projects are working to address the existing issues. Unfortunately, the majority collide with Africa’s outdated and ineffective policy frameworks. Local authorities’ governing schemes rarely highlight the importance of poverty alleviation through food security and improved infrastructure. The priority appears to be modernising the general landscape (fig. 8, fig. 9). The concerning issues are ignored, and slums are being evicted overnight as they "undermine the megacity status" (Adeshokan, 2020). This is why "African urbanism needs to be theorised from the angle of the ordinary people who live in these informal settlements" (Titz, Chiota, 2019, p. 5).
When we focus our attention on the communities, we can better appreciate the efforts and the determination of the inhabitants to create a better life for themselves. Despite a lack of governmental support, they thrive by engaging in valuable rural practices such as farming and agriculture. Local authorities often regard this as inappropriate in contrast with the refined appearance of the city. However, provided with the necessary tools, such practices can be carried out in a cleaner and more environmentally friendly manner. Proper organisation of the agriculture sector could dissolve food insecurity, especially in South Africa, where most of the population’s food is resourced from their lands. Because agriculture is not legally recognised as possible urban land use, the current city lifestyle is unsustainable for people with middle to low incomes. Including agriculture in urban policy, and thus using "vacant land for crops and grazing livestock," would not only improve these countries’ economies but would also "discourage garbage dumping and squatting" (Mougeout, 2005, p. 12).
The agricultural belt surrounding the town is one of the core principles on which Howards’ Garden City is based (fig. 5). This is intended to physically map the outlines of the settlement, limit its expansion, provide additional income, and manage the accumulation of organic waste. Howard believes that ensuring the well-being of the individuals is critical to the success of a "social city." For example, the factory worker can live a healthier life in the Garden City, closer to work, amenities, and fresh produce. At the same time, the farmer has access to a larger market and is relieved of the additional transportation costs. Therefore, agriculture in the city can solve food insecurity and provide a means for the citizens to "re-appropriate the production of urban space and make it their own" (Titz, Chiotha, 2019, p. 17).
The city of Taipei, Taiwan, is one case study that demonstrates a quick and well-organized delivery of the Garden City principles. The relationship between the public and private sectors and the community’s extensive involvement are important aspects to investigate here. From 2015 to 2020, good collaboration between the various parts resulted in the city having 733 gardens "involving 54,013 citizens" (Shih, 2021).
To better understand this process, it is necessary to mention that organised efforts have been made to educate the public on the gardening practice. "The local Community University (CU) campuses had been offering gardening classes for years before the Garden City Initiative was introduced" (Hou, 2020, p. 1406). The movement began in academia, where there is generally a better understanding of social, economic, and environmental concerns such as food insecurity and climate change. As a ‘right to the city’s statement, a group of university students known as Green Gorilla engaged in illegal urban gardening in 2009, determining further mobilisation to support the case. Later, the Farming Urbanism Network was formed by "university faculty, members of the Green Gorilla, community planners" (Hou, 2020, p. 1405), which inspired the mayoral candidate at that time to build his campaign based on the Garden City principles. Following his election, Mayor Ko Wen-Je diligently implemented the promised policy, focusing on raising awareness and educating the public.
Taipei now has a diverse urban agriculture practice on public roofs, parks, school gardens, and vacant public land. This accomplishment can be attributed to the participation of various governmental branches, such as the Department of Economic Development, which is actively encouraging citizens to build their own green roofs by providing financial support. "Taipei’s Garden City Initiative illustrates the importance of partnership and collaboration between government institutions and civic organisations, with each bringing a unique set of knowledge, resources, and sensibility to the table" (Hou, 2020, p. 1411).
Bringing rural practices such as agriculture closer to the city would not only help developing countries combat food insecurity and urban poverty, but it would also be a method of developing self-helping, democratic communities. Bridging the gap between citizens and farmers can also aid in the reduction of social inequalities; it is an "expression of resistance against market-dominated urban space and economy" (Hou, 2020, p. 1402). The Garden City ideas of Ebenezer Howards of "marrying town and country" and creating a better living environment for all classes could serve as a set of principles for adapting the outmoded urban African policies to the current living requirements.
As evidenced by the case studies presented, the policies of African countries’ governments should be more inclusive of the inhabitants’ issues, promote democracy, and include educational programs in order to support economic growth and greener living across impoverished urban areas.
Information and Technology
The Garden City principles have been widely implemented in urban areas as either recreational green spaces or "green suburbs." This approach helps, to some extent, build up resilience, considering the structure of a city is very rigid and so hardly malleable to complex reforms. However, Ebenezer Howard envisioned a different way of living and organising settlements to remarkably improve the conditions of both the general environment and the individual. He proposed a scheme of self-sustaining garden cities with limited populations built around a central, larger city (fig. 6). In this manner, inhabitants would be dispersed across multiple settlements with equal opportunities, and overcrowding would be averted.
Fundamentally, he opposed the spreading of suburbs as a sustainable solution to dealing with rapid urban growth and overcrowding, which implies further "chaotic" expansion of the city. Rather than expanding the urban area, his masterplan concepts were intended for the countryside and with the city’s facilities and "attractions."
For an extended period, the city has been perceived as a significant source of opportunities that the rural can scarcely provide. However, in the current global context and especially after the restrictions imposed by the Covid-19 pandemic, we need to reconsider what benefits living in the city actually provides for the environment and the individual. If human labor as we know it is reshaping its boundaries, and working from the comfort of our homes is seen as the new way of life, the acceptance itself that home can be anywhere creates new opportunities. "With technology, there is actually no need to live in the city at all. [...] You can grow your own food and stay connected to the wider world." (Madette, 2020, pg. 91). Moreover, with The Paris Agreement requiring prompt action towards the deceleration of climate change, utilizing the best technological and scientific knowledge is imperative in achieving resilience. On the other hand, it is crucial that developed countries support the underdeveloped in this pursuit by providing their information and technology since the latter are "particularly vulnerable to the adverse effects of climate change" (Paris Agreement, p. 1).
The following chapter focuses on the role of technology in improving the living conditions of rural communities in Sub-Saharan Africa. Projects such as the Niger 2.0 digitalisation program and the M-Pesa money transfer service help include the countryside into the invisible network connecting the cities, encouraging the indigenous population to remain on their ancestral grounds. Furthermore, it discusses the importance of developing climate-smart solutions in the mixed farming sector, infrastructure, and housing to combat pollution, food insecurity, and health concerns.
In the city, the Covid-19 pandemic emphasized our dependency on digital infrastructure to sustain the commodity of our 21st-century lifestyles and ensure economic stability and the delivery of public services, such as education. However, if rural areas would also benefit from the same level of digitalisation, especially in developing countries, it would have a massive impact on their economic development and resilience against current concerns. A program that addresses this matter is Niger Smart Villages, led by The International Telecommunication Union (ITU), an agency of the United Nations, the Niger Government, and several private companies. The objective is to provide internet access and mobile network coverage to over 2000 Nigerien villages by the year 2025, having started from a null baseline and ultimately connecting clusters of villages to the digital infrastructure.
Nevertheless, what is an accepted definition of a smart village? According to the European Parliamentary Research Service (EPRS), "The concept implies the participation of local people in improving their economic, social or environmental conditions, [...] also suggests the adoption of smart solutions in both the public and private sectors over a wide range of policy fields." (Martinez Juan and McEldowney, 2021, p. 1).
In the blueprint outlining the process of the Niger project, the conversion of traditional villages to "smart villages" is seen as a "mechanism through which multiple SDGs can be achieved simultaneously in remote and underserved areas" (ITU, 2020, p. V). Access to information and communication is essential to meeting some of these SDGs (Sustainable Development Goals), such as "good health and well-being," "quality education," and "zero hunger." By providing villagers with mobile phones, even without an internet connection, the quality of life improves. This facilitates communication, for instance, with medical professionals in remote areas, where the nearest clinic is within hours of walking distance. There is also a positive impact on the economy by offering access to banking services through the M-Pesa service, which is functional on any mobile phone. As a result, anyone can transfer money, receive small loans, and pay bills without visiting an institution or getting an appointment. "On financial inclusion when M-Pesa started, it was about 23% [in Kenya]. In places like Kenya, it is [now] 84% and above; in Tanzania, it is about 70%," stated Sitoyo Lopokoiyit, interim CEO of M-Pesa Africa.
Additionally, broadband supply can significantly innovate the functionality of these settlements to a point where the difference between the acclaimed smart city and the smart village is reduced to the amount of land surface occupied. Connecting villages to the internet means more efficient access to national public services in their digitalised forms such as eGovernment, eLearning, eHealth, and the possibility of developing their own digital infrastructure based on local culture and needs. For instance, one of the parties involved in delivering the Niger Smart Villager project, a non-profit organisation called Amplio, has developed a digital audio device to accommodate the low literacy levels that most people deal with in Sub-Saharan rural areas. “The Talking Book” has a few buttons depicted as universally recognisable symbols, such as a tree or a house, and it provides valuable information about different topics such as agriculture, health, and livestock management in the local language (fig. 16). An essential feature of this device is collecting usage data and the feedback option, which allows users to express ideas and ask questions. In this manner, the content and functionality of the device continually adapt to improve the experience of users from different rural areas.
The United Nations’ second sustainable development goal is to “end hunger, achieve food security, improve nutrition and promote sustainable agriculture.” Sub-Saharan Africa’s countryside holds over half of the world’s arable land while paradoxically being most affected by famine. Therefore, it is critical to recognise the importance of increasing efficiency in the agriculture sector, particularly in the light of rapid population growth to fight food insecurity. Moreover, according to The UN’s Food and Agriculture Organization, “80 percent of the food supply in Asian and sub-Saharan Africa” is provided by smallholders (FAO, 2012). Hence, action must start with improving the farmer’s experience as an individual. Making villages “smart” by providing digital infrastructure means the farmer has access to information about different types of crops and how to cultivate them properly, and can be notified about weather changes. Digital infrastructure has an even greater impact in the animal farming sector, where traditional grazing techniques require herders to travel enormous distances. The AfriScout mobile application developed by Project Concern International (PCI) demonstrates how pastoralists can reduce their losses by using satellite-collected data. Temperature increases have overcome formally adequate local knowledge and practices due to climate changes, which dry up fertile soils. The application allows pastoralists to identify suitable land for pasture and water sources and have a safe, undisturbed journey, reducing time and energy. By minimizing migration distances and insecurities, livestock is also preserved, not dealing with exhaustion, dehydration, and starvation. Lastly, using AfriScout also benefits the environment; deviating from traditional routes and avoiding overgrazing allows draughty lands to regenerate.
As well as the integration of technology, as the Taipei case depicts, it is vital to implement informative programs on a large scale so that the affected population can understand their position and acknowledge the available means of securing a better lifestyle. This idea can be observed in Professor David Mkwambisi’s (University of Malawi) study of urban agriculture and food security in Malawi, primarily in Lilongwe. The study “revealed two predominant ‘types’ of urban farmers: (i) low-income, less educated [...] and (ii) middle and high-income” (Mkwambisi, Fraser, Dougill, 2011, p. 181). Consequently, the uneducated farmers produced a number of crops below the recommended figures for food security achievement. The table below, based on the research conducted on 330 households, shows how decreasing levels of education lead to poor harvest.
For these innovations to be valued at their actual capacity, however, most Sub-Saharan African countries still have to overcome one of the most significant issues that halt their development- the lack of sustainable electrical energy sources. Quite a few projects across the continent tackle this problem by implementing wind farms, mini-grids, and geothermal energy. But, most importantly, policies should be restructured so the projects are implemented without disturbing the environment and throughout a reasonable time frame. “It is an immense injustice that humanity has not managed to ensure universal access to technologies critical to achieving a minimum reasonable standard of living, technologies that have generally been in existence and use for decades and, in some cases, centuries” (Simon Trace, 2020).
Culture and Community
In the Garden City concept, Ebenezer Howard suggested that social and economic “magnets” attract the modern man to the city, such as extensive job opportunities, venues for leisure activities, and distractions. However, the countryside has magnets of its own appeal that can fulfill all basic human needs and more. The rural area has lost its unique trait of preserving precious knowledge, beliefs, and rituals through its small, slow-paced communities by constantly competing with the urban. Life is rapid and ordered in the city by a strict routine; function prevails over form, and there is little time for creating meaningful connections with people and the environment.
The comparison between the two does not seek to diminish nor impose their qualities but to establish that they provide distinct types of lifestyles in which the perception of space and time differ. The issue in today’s society is that the attention has been primarily focused on the development of the urban area, making it an icon of human advancement, and that, consequent to mass migrations, the rural area had to follow in its footsteps. A relevant example is how English and French colonists reshaped the local architecture of African countries with sterile construction that tells no story other than the egocentrism of the human race. By erasing architecture, one erases tangible proof of culture and traditions of generations. If the countryside succumbs to the pressure of “progress,” we are exposed to the danger of losing knowledge of our primordial nature. Therefore, a smart village is not only a village that manages to adapt technology into its practices and is connected to the urban network but also a strong community that works towards common well-being while preserving its local traditions.
Preserving cultural heritage is not only related to shaping one’s identity but also to the continuity of local building practices that often represent the most sustainable construction approach towards the environment and oneself. The Magoda housing study in Tanzania illustrates this idea well, coordinated by Ingvartsen architects from Denmark. The background is the increasing population in Sub-Saharan Africa and stagnant health issues due to poverty and lack of proper housing (rigid brick houses in the style of the western world, fig. 18). As a result, the locals struggle with overheating, keeping parasitic mosquitoes away while ventilating the house, and respiratory issues due to improper ventilation while cooking indoors.
Lead architect Jakob Knudsen stated that “a good house anywhere in the world should be made with conservation for the context where it is built. A house in the United States, South America, Japan, or Africa should not look the same; the physical conditions are not the same, the cultural conditions are not the same, so you have to adjust the house to the site where you are building” (Presentation Video on the Star House Project). According to this principle, the team researched the vernacular architecture of Southeast Asia, which is also located in the tropical climate zone of East Africa. They discovered lightweight bamboo or chip wood structures, elevated from the earth and well ventilated. Ulteriorly, they identified pictures showing the local construction methods of the past generations that were very similar to those in Southeast Asia, which were completely lost.
The team of architects was keen on actually building the houses and testing them instead of presenting a set of drawings so that one could gather accurate information on their performance. The scope was that the locals would enjoy living there and encourage other villages to follow this practice.
The project was designed in collaboration with a medical professional in order to obtain the best living environment. The main issue was ventilation, so they tested several types of houses, by covering sleeping areas with breathable materials such as bamboo, locally harvested wood, and shade net. Also, they identified that parasitic mosquitos that cause Malaria fly only about 1m above ground; therefore, the sleeping areas were all elevated. Later it turned out that the reduction of mosquitos in the tallest houses was around 95%. In addition to this, the cooking area was built as a concrete outdoor space that still feels like part of the house and still ensures clean air indoors. They also installed a rainwater tank so that the locals do not have to travel large distances (to the nearest river) to procure clean water.
This experiment represents a significant stride in developing the smart village concept, which grounds its “smartness” in preserving and enhancing local practices rather than attempting to emulate urban standards.
A smart village or any sustainable settlement should be designed to benefit both the environment and the community's prosperity. Paradoxically, green “smart” innovations can sometimes impact a population’s well-being more negatively than they improve it. Unfortunately, the urban, capitalist mindset often neglects the cultural aspects of these interventions, as evidenced in the cases of the Lake Turkana Wind Power project and the Olkaria Geothermal Power plants in Kenya. These regions are home to indigenous populations that private companies forced to relocate to use the land for their projects. This displacement resulted in the loss of ancestral homes and food insecurity for pastoralist communities, who were separated from their livestock and fishing grounds.
It is crucial to consider the cultural aspect when conceptualizing smart villages and sustainable developments. Unfortunately, capitalist societies frequently overlook this aspect due to conflicting values with nature-connected communities.
Taking a more pragmatic approach to understanding the principles of sustainable settlements, I have developed a design based on the research conducted throughout this paper. The project is a community center in Hatfield, UK, a small town geographically situated as a transitional area between the metropolis (London) and the countryside. Hatfield is also home to the University of Hertfordshire, spanning two large campuses, making a significant portion of the population young people from diverse cultures. Due to its proximity to the capital, the urban design lacks the social and leisure “magnets” that attract these users. This building aims to function as a micro village—a space dedicated solely to hosting, protecting, entertaining, providing resources, and offering opportunities; a small-scale Phalanstery.
“The phalanstery was not an architectural object or a prototype, but a massive attack on the social and spatial logics of both city and village, a strategy to reprogram the countryside by superimposing a structure of potentially endless networks of phalansteries” (Niklas Maak, 2020, page 58).
Several programs are integrated into the design to create “magnets of yet greater power .”On the ground floor (fig. 23), there is a communal kitchen for everyone to use, a market area where the people can sell different goods and a religious gathering space considering the local beliefs. The first floor (fig.24) accommodates temporary dwellings for people in need (8 rooms separated by gender for privacy and security reasons) and two spacious workshops for developing new skills or crafting goods sold in the market area. The space opens onto a large terrace that offers a panoramic view of the city due to the circularity of the building and the green roof encapsulated by glasshouses for growing food. The shape of the building was inspired by Ebenezer Howard’s garden city circular diagram with the green heart of the city as the internal courtyard and the different programmed spaces surrounding it (fig. 27).
The building does not disturb the materiality and language of the neighborhood. The predominant materials used are brick and wood. The unordinary feature is the greenhouses on the rooftop that provide spaces for urban gardening; even these are slightly slanted to mimic the surrounding buildings’ roof shapes (fig. 25). The roundness is perceived more from the inside than the outside of the building. The scope was to not visually disrupt the environment while at the same time giving the users the feeling of safety through the enclosure of the space. The enclosure protects from the outside noise (connection to the main street) and the crowded area. It is, in many ways, a shelter. It provides accommodation for the ones in need, but the enclosed yet open garden provides a safe space for play. The architecture is vulnerable; it invites the users to go through, around, and above.
Conclusion
“Countryside is not a polemic against the city” (Koolhaas, 2020, p.3); it is a return to forgotten community values. In the current context of capitalism and neoliberalism, which guide urban populations like a northern star, individuals race toward personal accomplishments in fierce competition with fellow inhabitants. The idea of community is relegated to the elderly or times deemed less "important," requiring withdrawal from this rapid rhythm. There's a prevailing sense that life has fragmented into billions of isolated experiences, no longer shared. This individualistic narrative manifests in impractical materialism, excessive waste generation, overconsumption, perpetual comfort-seeking, short attention spans, and the relentless pursuit of success. There is little regard for what happens beyond the urban hustle, perpetuating an unsustainable lifestyle. Therefore, it is crucial to revisit the countryside and rediscover how to foster smart communities working toward a common goal of creating a healthy environment.
Exploring rural and peri-urban areas of Sub-Saharan Africa, among the most neglected populations globally, reveals a significant barrier to sustainable development: the absence of thoughtful, inclusive policies. The successful Taipei Garden City movement illustrates how collaboration between public and private sectors can benefit communities. Taipei exemplifies not a city exploiting its countryside for resources, but one that values and promotes locally and collaboratively sourced food.
Urgently addressing the lack of technological infrastructure and access to information in rural areas is another critical issue. Bridging the rural-urban divide enables more natural and balanced development for both spheres. Without electricity, communities are disconnected from society, exacerbating inequality and perpetuating a subsistence existence.
Ultimately, our evolutionary progress hinges on preserving ancestral practices. Understanding our communal history through vernacular art and architecture forms the foundation for future development. Protecting communities and conserving their cultures nurtures an environment conducive to innovation and growth.
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