BRIGHT LIGHTS, BIG CITIES: EMBRACING INDIGENOUS DESIGN IN URBAN SPACES

Flora Mutere-Okuku The Technical University of Kenya

Kenya

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ABSTRACT

This paper will examine the city of Nairobi, define its indigenous design genome thereby interpreting its personality and compose sustainable approaches to mapping future growth of this dynamic urban space.

Rural-urban migration is a phenomenon characterizing Kenya’s population dynamic.

Exodus from stagnant lifestyles that held no promise of amassing wealth or opportunity for work and resources – migrating provides that fair chance at success.

Populations walk long distances to work to and fro daily, chasing their dreams,

chasing the money to be able to acquire land or schooling for themselves and extended family. In the big cities, more often than not, it is about keeping up with the Joneses. The grind means commutes from crowded slums or housing estates to industrial and commercial hubs. Putting in hours of work dedicated to achieving goals, work hours in pursuit of happiness.

If the sidewalks could talk, long tales of pounding determined steps would emerge;

stories of footpaths beaten down into the ground through grass fields, to follow hopes and dreams. The city skyline illustrates such narratives, a plotted chart depicting highs and lows of exclusivity, dire poverty, desperate times and sometimes exuberance - a mixed bag of fortunes.

A bird’s eye view on urban areas is a metaphor for life. A metaphor depicting the

distillation of a people’s existence as a nation. What has been achieved, where priorities lie, an account of a nation’s values and aspirations.

Urban spaces at face value emit adjectives describing attributes of a city. Laid back,

fast paced, prosperous, decrepit and then at further introspection seductive, indifferent, snobbish, perverted. Spaces are people. Spaces have souls. Spaces have personalities.

Keywords: Nairobi, Indigenous, Design

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INTRODUCTION

Enkare Nyrobi a Maasai name is derived from a natural feature. The Maasai tribe name a place after a section of the tribe or a prominent member of a tribe - Enkare Nanyuki - meaning red water, Enaiposha – Naivasha meaning lake, Enakuro - Nakuru meaning ‘swirling dust’ - The tribe roamed the land extensively before they were confined to a section of land – Kajiado - meaning Long river. Nyrobi as an established centre is 115 years old; it was started as a railway town it was formerly a swamp and landscape where pastoral Maasai pastoralists traversed. 1895 the Uganda railway builders set up camp here. Fast forward to the present, where Nairobi’s’ estimated population stands at 4.3million.

The location was chosen, because it had pleasant physical characteristics, a reliable water supply and a because it was location central in proximity to the surrounding game and travel country. Uganda Railways railhead reached Nyrobi end of May1899; July 1899 saw the railway headquarters move from Mombasa; August the line opened for travel.

Colonial Government Administration then transferred to Nairobi from Machakos. This arrival of the Colonial administration ‘was not greeted with enthusiasm’ Halliman and Morgan (1967). John Ainsworth was appointed as an Officer in charge of Administration. It was at this stage that Nairobi was set apart to function as a capital city.

Nairobi has conflict at this point. Central Municipal Authority and Railway Commercial Authority at cross-purpose. Colonial Capital versus Railway Town; Municipal Council versus Railway Corporation Administration. It’s classification begun thus. A transport town, which begrudgingly allowed an Administrative component to take control.

A classification begets a personality - not in name alone; Transport town meant that the city was to have international connections, a commercial hub fit for banks and business enterprises to use as headquarters. Administrative sites raison d'être, are based on factors such as healthy climate and charm; for example locations Lusaka, Zambia and Entebbe, Uganda. Administrative centres emerge to possess busy commercial and industrial livelihoods for their inhabitants. They strive for pleasant arrangements of infrastructure with sports facilities providing respite from the daily grind.

Other classifications include Mining towns they possess elements of rough edged toughness. People hurriedly thrown together speculating, exploiting the land and reaping resources, examples Johannesburg. There exists a state of uncertainty; hope rules eternal here so does the spectacle of fading prospects turning unceremoniously to dust. Mission towns, textile capitals, health resort locations, and naval towns. Nyrobi’s DNA at conception was first Pastoral, next Railway transport town and then Colonial Administrative Capital.

Picture this: ‘ It was still unsafe to walk between the railway line that the Hill district where the

construction of senior railway officials quarters had commenced. The plain was covered with game – pits dug by the Africans who were pouring into the district. ’ Morgan (1950:11)

RESEARCH METHODOLOGY This paper employs desktop research. Nairobi Municipal Authority published data as

well as online desk research. Data related to social, town planning and historical aspects has been considered and analysed. Qualitative Research meant that Observations have been made as a citizen of the city of Nairobi. Discussion relating to engagement with the city have informed findings and conclusions drawn on Nairobi’s Urban design development, environment.

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Desk research took place and comprised of searching for information using existing resources, such as the press, the data online, analytical reports and statistical publications. Followed by cross-referencing and the collation of data.

DISCUSSION The inhabitants rather tribes came from diverse places of the planet and can be placed

in three distinct groups. The indigenous African tribe - the Maasai Pastoralist. The White tribe and the Asians.

The African Tribe Herdsmen, hunters, traders, fishermen, agriculturalists and warriors. They were the

indigenous occupants of Nairobi they resided in settlements fit for purpose. The Maasai had a nomadic way of life travelling extensively over the region; their homes were temporary structures. A Maasai settlement or village is known as an enkang huts housing two to five families. After travelling looking for pasture they returned to re-occupy the structures but if disaster had struck and the home had disintegrated, they would set fire to it and rebuild in another locale. Their wealth was in their stock, their wives and children. The Wakamba and Kikuyu kept their distance and respected the empty space beyond Pangani up to Oldoinyo Sapuk (meaning the big hill in Maasai).

The White Tribe European settlers transported their culture to Kenya. British, Australian veterans of

the Boer War, Whites from South Africa just concluded world war veterans. Afrophile Europeans. The Governor was keen on civilization of the ‘natives’ who provided labour for the White tribe as well as needing to make the railway pay. Authorities went ahead to carve out land and bequeath it to individuals like Lord Delamere - 150 square miles. Wealthy Canadian entrepreneur, William Northrup McMillans - Ol Donyo Sabuk farm and called it Juja. He ordered a farmhouse made in Britain, and shipped the structure to Nairobi in sections his wife Lucie Webber of Northampton Massachusetts did not like the house - that had electricity, running water, telephone and ice making plant the fast lane in 1908. McMillan then bought a stone house from Ewart Grogan in Chiromo. McMillans patronage saw the financing of Nairobi’s Neoclassical McMillan Memorial Library.

The Asian Tribe 8000 strong Asians were in the emerging city by 1900. The tribe of Asians had dukas

to sell to the settler’s basic necessities like candles and lamps. 1896 January they were brought in by the Europeans to provide labour needed to build the 965.606 km railway line to Lake Victoria. First to set up shop was Mr. Alidina Visram, an Indian trader who set up a chain of stores at all the chief stations. In 1902 an occurrence of the bubonic plague meant that the Indian Bazaar had to burnt down and rebuilt.

The disruptive time that was colonialism where indigenous was to be uncivilized because indigenous threatened subjugation. To be in ones element, bare-chested, feathered, animal clothing was to be savage. Foreign to the oppressors, the African culture was threatening and was to be eliminated, frowned upon and discouraged. The African design traditions came to be lost, exposed and ashamed.

The space where the clothing, song, dance and tradition is celebrated, flourishes and evolves, has taken a beating and cleansing, a cycle to define purely what is of the soil. The evolution of place and personality is an ongoing procedure. Nairobi’s skyline is bravado, gritty optimist, opportunity and confused. Nairobi is gold rush central; many come to seek

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their fortunes here. Time here moves faster than other locations 24 hours is never enough to achieve ones goals and the wheel to pursue those dreams, turns relentlessly on – a rat race. To understand this space ones gaze must leave the skyline and travel to the central business district, walking the city streets, crossing busy sidewalks, sidestepping determined individuals on various quests to fulfill their life missions. Many a visitor to the city have termed it as ‘unlivable’ - A Nairobian must come to be at peace with why they reside in the city, take breaks to detox, reflect and come back to the grind. Nairobi is a clash of a settlement. A clash of cultures. Nairobi is a settlement that is a picture of three tribes in limbo, all laying claim to her. She has strong features not resolved. A lot of those features do not belong on her Spanish, Indian, European, Cape Dutch, and Eastern European.

Upperhill skyscraper development picture taken from Haile Selaisse Avenue

A sheer act of bravery will be Nairobi, looking in the mirror and washing off the

effects of adoption. She would have to look through her own purse to find herself. Apply what would suit her features carefully matching the shades on her eyelids to those on cheekbone. All the time, considering the light that the equator offers to shine on her features. The light that once changes once south of the equator, the light that is unique to Nairobi in all seasons. She would find a brand of lipstick that would not clash with her skin-tone- knowing well that applying makeup is an art. The design process takes time and character; Nairobi would want to remain true to herself.

Nairobi would own up to a hard truth about her personality, that it is steeped in tribal bias and concerns, as threatening and oppressive as colonialism was. That it may not be possible to combine cultures in a homogenous blend of style. That it may be necessary to pay homage to the Luo culture in a whole estate to get to the Kikuyu estate and yes acknowledge

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that too. These are the questions one would ask in finding what the indigenous design look like. Nairobi’s indigenous design will be informed by the African tribe.

Advancement City Status Railway, Government Administration and trading concerns were established. Soda

water factory, a hotel and post office on Victoria Street were the structures that begun to emerge. Nairobi possessed a ‘A wild west appearance’. A typical urban character commenced when Nairobi became a municipality with a corporation. In 1919 concurrently the city boundary changed to include suburbs like the Indian locality - Parklands. Muthaiga then was still outside city limits, a township with its own Town Clerk. In 1928 another city boundary limit was drawn.

The city is indeed the highest form of commemoration, the highest expression of resilience, the most beautiful synthesis of human culture. It is a material, artistic, poetic, historical and moral masterwork, and the most perfect and complete testimony of collective memory.  (Winter 2015:Volume 23, Number 1). There was no statutory planning control of the pioneer settlement. The early days of

settlement saw large tracts of land sold to individuals with little thought to the future development of the city. Freed with the controls of life of Europe; Settlers felt they were at liberty to do as they pleased with the land. Characterized by administrative confusion, dual control by railway and government authorities, Nairobi’s immigrants branded their collective memory on the skyline. Segregation was practiced by locale; meaning that race decided GPS of ones abode. Low-income high-density areas Ofafa Jericho, Makadara, Eastlands were the urban regions apportioned to the Africans. The largest being Kariokor and Pumwani conveniently located to the industrial region and railway employment these estates were constructed by the council. Ofafa Jericho; put up by Nairobi City Council was planned to house 10,000 residents, 741 acres housing of low rentals, open spaces, community halls, characterized by rows of similar looking blocks of housing. Working class close to the industrial area zones. Currently it houses 50,000 residents.

Extensions are built from iron sheets, undermining aesthetics and giving the previous magnificent estate a slum-like look. The extensions occupy every available inch and now security is a concern due to the many alleys and enclosures that have resulted from these extensions. Waithuki, J (2014). Nairobi Old Estates: A Glance at the Ofafa Jericho Eastlands. Retrieved March 11, 2014, from http://www.globalsiteplans.com/environmental-design/architecture-environmental-design/nairobi-old-estates-a-glance-at-the-ofafa-jericho-eastlands/)

 

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Entrance to a Jericho home - Image via lafrohemien on Instagram

The pressure of population evident in a lack of proper management system. The amenities are inconsiderate. That close-proximity-chaotic-dense living is seen in many cities as one travels through the country and cannot be the character of the Kenyan settlement. It is a haphazard, temporary slummish transitory phase that leads to a more permanent well thought out structured settlement. That settlement needs to reflect the collective narrative of the society ‘a  diary  of  a  society’  Craig  L.  Wilkins.

Indigenous can be invented, innovated. Indigenous is unfettered, of the soil, homegrown, endemic, not contaminated. Indigenous can be influenced, but will dominate prevail be uniquely itself. Indigenous is a person, organic it can be inanimate, object, artifact reflecting its owners beliefs, thought system, capturing spirit, displaying soul. It is unique unparalleled, exotic, sought after treasured thoughts.

The Character of Nairobi City has emerged as a result of the interaction of a number of factors. The physical background of the site has imposed certain limitations. For example, the central area is limited by the Nairobi stream and the Nairobi Hill. The steep ridges and valleys of upper Nairobi have influenced the pattern of road development. The actual buildings of the city bear the mark of European influence, an influence that predominated for many years. Practices and ideas characteristic of very different climates and cultures were imported and affected in an alien environment. Houses more appropriate for the Cotswold’s or the suburbs of Bombay were erected within the urban area. A confusion of standards was presented to the indigenous population’ (Morgan 1967:118) Nairobi possesses a strong Western component iconography, branding. The White

and Indian tribes left their mark. The African tribes were close to losing a presence, labeled uncivilized, savage, dark – The Emergency years were times of freedom fighting design

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considerations of settlements would take a back seat at such times understandably. Independence meant a new beginning. Development and settlement are marks of progress; marks of belonging of territorial and political expansion, and social capital on any scale.

Currently the city is in a state of a classic design Identity crisis on the way to resolution. The loss of continuity as the African tribe due to segregation still evident in the residential zones, however to be cognizant of this crisis and understand the resolve will empower Nairobians lay hold of an age of resolute definition of character.

The aspect of a town will differ according to the colonizing power responsible for its administration. The British will excel in delightful suburbs and ample space for sport. The Latin will raise imposing public buildings, avenues and statues in public spaces, all very reminiscent of Europe. Towns will vary according to the degree of racial segregation, which exists.

Degrees of Segregation Johannesburg: very clear divisions Kampala: spontaneous ‘nucleation Zanzibar: No Segregation between European and Asian (White, Silberman, Anderson1948:5)

Individuals and Corporates economically powerhouses get the privilege of informing the city what its style and character should look like. The structures that exist are aspirations after the independent Nairobians overseas travel to destinations such as Dubai, New York, London. Nairobis style has emerged to be a mish mash of global appeal. A mixed character. Unresolved. Our Indigenous Design process lingers on still, in-between a problem and not arrived at a solution yet.

FINDINGS History will provide us with a grace period; a time to catch the bus to express our

homegrown aesthetic only when we inform ourselves that the possibility of missing the boat altogether remains a real threat. Missing the boat means a state of average-ness, undefined existence, watered down without natural condition and character. Pulling the purse strings, having the economic muscle, should not mean one becomes an informed aesthete. Creative Social economic effort focused on the city is in the hands of post independence second generation Kenyans; that some have determined that Nairobi will be their base, is significant because the city is beneficiary to a populace that concentrates their creative efforts entirely on the city. How it is shaped and moulded is in their hands.

Yvonne Adhiambo Owuor (2014:190) ‘Spaces of encounter and paradox’. Currently Nairobians are in an identity crisis mode. The Adolescent room of our Design movement/existence. It is tightly packed in the town centre, zoning regulations are being flouted, modernity constantly challenged. Cherished wide open spaces are missing. Cholera outbreaks in places, torrential rains have brought flooding to the thoroughfare and into the living rooms of many homes. The Nairobi Problem persists even with self rule in place.

The Development Phases of Towns worldwide has been: Phase One Organic entity emerges and becomes a settlement; Phase two: crisis mode engagement knee jerk response to pressure from rapid influx of people; Third Phase shake off the baggage implementation planning arrangements; Fourth Phase of Development is a point of departure for the decolonization of cityscapes, finding your voice. In no way painless a necessary and bumpy ride to a resolute Indigenous defined space.

Globalisation will sidetrack this movement. Designers cannot contribute their urban creations to the global fusion that is all the rage in the west a retreat before, indigenous

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thinking surrenders to this globalisation process. Retreat to stimulate innovation. To be informed by our culture. Sit marinate, strategise and make policy. The design agenda rudely interrupted. Rural areas are where the indigenous treasure trove exists for a succinct design intervention. Borrow from the woven, the potter, blacksmith reference pattern, rationale, lines, balance, colour, shapes. Acknowledge the source reflectively, constantly and consistently. Swahili Culture, Wanga Architecture, Basketry, Fabric, Music and Literature will inform design choices.

In pockets where strong emphasis of identity exist there is a little to no existence of an exodus of people; attempting to capture an awareness of self. A good seat from where to conduct business with the world. Arguably where you have an uninterrupted established culture defined, you have a stable deeply entrenched system of belief and it is hard to leave for the Big City. Towns that capture the essence of their surrounds and belief systems.

CONCLUSION

Systems, traditions that are housed in song, poetry, art, literature, and dress in the city have gathered traction currently. Festivals, Campaigns; for example #SheisNairobi; New trends that have emerged annual Nai ni Who? Koroga festivals once a month are two endeavors that speak to knowledge systems: awareness, exploration and cognizance on indigenous design collectively and individually as Kenyans. Outputs on indigenous design: Creatives Garage, FAFA, DXD Disruptive design interactions that manifest interventions seeking to define the space that is Nairobi. They offer perspectives of the city in word, photography, song, literature; they infuse the environs with thought systems that are purely Nairobi. Powerful game changing perspectives led by the second generation post independence millenials. Clearly understanding the indigenous is sifting through the minds eye to grasp ones identity is to lay hold of destiny of purpose, a great solid foundation to lay plan, strategy and urban character on. Finding an indigenous ideology.

Indigenous is a brand, an identity, an original thought, idea or system. Indigenous is of the earth, adobe walls. Indigenous resonates with its source and intended audience. It strikes a chord with its viewers they recognize the language the nuance they rejoice and reflect they respond. At the same time an indigenous performance will talk to the foreigners, it will cause them to at the very least ask for inclusion. It attracts, repels and can be rejected or embraced.

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Kenyatta International Conference Centre

Project Team: Client: Kenya African National Union (KANU) Architect: David Mutiso and Karl Henrik Nostivik Civil/Structural Engineers: Coblegon Melvin & Partners Mechanical Engineers: East African Engineering Consultants Electrical Engineers: Ministry of Public Works Contractor: Solel Boneh & Facta

The Kenyatta International Conference Centre is a piece of architectural design that symbolizes democratic state of Kenya. The tower and amphitheater are innovative pieces of work borrowed from traditional conical house of most cultures in Kenya. When Tom Mboya called the Department of Architecture in the Ministry of Public Works, then headed by Chief Architect David Mutiso, his brief was simple and straight forward. KANU, the then ruling party, wanted a four storey building that would be its headquarters. During meetings that were later held with the first president of Kenya, Jomo Kenyatta, the architect noted that president Kenyatta had envisioned a landmark building that would epitomize self-governance and independence. He also wanted the built form to capture the core of black civilization.

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The Curved walls and crown tops reminiscent of a hut the materials that the buildings are rendered in clearly of the earth. The façade of KICC has utilized an African texture, brown terracotta materials with a small motif defining the location of the windows. (2013) The Kenyatta International Conference Centre. Retrieved April 2015, from http://buildesign.co.ke/the-kenyatta-international-conference-centre/ The Kenyan family comes to the city for Christmas break, they have an impromptu

photo session around Nairobi’s tallest structure and ‘piga’ pictures, at a point the Father will make a pose, when captured it will make out as if he is stepping on the KICC landmark. Achievement, Conquer, Subdue, Dignity. A precise prediction can be made as to our design destiny; the future consists of the circle being completed. Life will enjoy a last laugh. We shall come full circle; the next best greatest age of design will consist of Kenyans discovering whom they are and marveling at the glory of indigenous design embracing it wholly. Cultural confidence.

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REFERENCES

Craig L. Wilkins (2007) The Aesthetics of Equity Notes on Race, Space, Architecture, and Music. University of Minnesota Press.

Christine Stephanie Nicholls (2005) Red Strangers: The White Tribe of Kenya. Timewell Press.

Don Pablo (2013) How Nairobi’s Geography Shapes Our Lives. Retrieved October 1, 2013 http://panoramicdon.com/how-nairobis-geography-shapes-our-lives/

Prof. L. W. Thornton White, L. Silberman, P.R. Anderson (1948) Nairobi Master Plan for a Colonial Capital. Municipal Council Nairobi R.W.E. Lewis (1967) The Maasai Traditional Way of Life. Oxford University Press. Rand Pearson (2015) Nairobi Struggles to find its Architectural Voice. Retrieved May 2016. http://dxd.co.ke/?p=935 Mondeas Ltd. Smart James (1950) NAIROBI Jubilee History 1900-1950. East African Standard. WTW Morgan Professor (1967) NAIROBI: City and Region. Oxford University Press.