Forgive Rwanda

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Introduction

The worst of humankind has manifested itself in the 94’ genocide in Rwanda. Over a million people were slaughtered in just span of months. A severe wound in Rwanda’s side, this endemic is nowhere near being resolved. Our group joins the efforts of many others in bringing restoration and harmony to the people of Rwanda.

Rwanda has been occupied by two distinct ethnic groups for the past 700+ years. For about 600 years these two groups of people have shared many things and seemingly lived in peace and harmony. Both share the same language, culture, nationality, and even the same business of farming. Tutsis are usually the landowners of the farms while the Hutus are those working the land which only lends to the vast population imbalance that was existent nearly since the time the Tutsis migrated to Rwanda. Today the population is about 85% Hutus and about 14% Tutsis (Longman). Racial tensions in Rwanda soon led to the infamous genocide of 94’.

History

The 94’ genocide in Rwanda has left a mark in history for being the 6th most horrific genocide in the history of mankind. At least 500,000 ethnic Tutsis were murdered, along with thousands of Tutsi sympathizers, moderate Hutus, and other victims of atrocity. Some estimates claim anywhere between 800,000- 1,000,000 killed.

This horror story still stains the minds of people today. Since 94, Rwanda is slowly healing. Tremendous amounts of efforts have been poured into the redevelopment of Rwanda for the betterment of the generation to come. From women empowerment, to education to city development to architecture. Many have taken strides to get Rwanda running on two feet again.

So we asked ourselves, how does architecture play a role in the restoration of a nation? How do we use the physical to cure the metaphysical? What does it take to bring about reconciliation of a people? Can something broken be once again fixed?

Modulation

However to modulate from two extremes seemed impossible. What brings about transformation of prejudice in order to be reintegrated into the social fabric? What causes excitement and desire to want to contribute in the restoration of the land? What allows people to be confident to participate and contribute in society despite the errs in the past? What allows neighbours to dwell delightfully in a loving and secure community? Despite the fundamental nature of the questions asked. We came to agreement that there must be more than just physical improvements that has to take place but a metaphysical resurrection of desire to become re-woven back into the social order of Rwanda. There needs to be a modulation of the spirit.

We came to the conclusion that Rwanda needs forgiveness.

When we think about forgiveness we think beyond the mere “I’m sorry,” between two conflicting parties. More than that, we see forgiveness as a means to “restart,” because a persons’ inabilities, unworthiness, wrongdoings are not counted against them.

Second, we see forgiveness that goes beyond the pardoning of sin, to the reconciliation of relationships. Therefore it is important for both the perpetrator and the victim to receive forgiveness in order that relationships between each other may be restored.

Last, we see forgiveness as both instantaneous and a process. Forgiveness does not end at “I’m sorry,” but begins there. Forgiveness can only be fully realized when an individual is fully reintegrated into the social fabric. Many efforts made by the governing authority in Rwanda to aid the poor, increase economic outflow and redignify Rwanda can be seen as acts that shout out forgiveness, inviting people to become involved once again in the social realm, because the government or NGOs have forgiven them. Similarly, we want our Architecture to sing a similar melody, inviting them back into the social realm because they have been forgiven by the people around them and by God Himself.

Masterplan

How would we transform the site to become a location that shouted forgiveness for the people?

We believed that forgiveness could be achieved in two ways throughout the site: By the affirmation of the truth of forgiveness through the presence of a church and the social reintegration of refugees and Rwandan citizens through subsistence farming throughout the site.

The hilly terrain dictated the direction of preferred foot-movement for majority of the people who were to be living in this location. By looking at prevailing winds across the site and other intended directional patterns of the residents, we generated a parti diagram which highlighted a central point of movement at the bottom of the hill. The foot of the hill was chosen to be a suitable location for the church which we desired to be the beacon for truth in the area.

In light of heavy urbanization within Kinyinya, we desired a dense living environment with residents living in close proximity with one another. Looking at precedent dense cities such as New York and walking cities alike Florence, we determined for the street edge to be sharply maintained along with providing mixed use blocks to enliven and enrich the streets. A transit center will be located at the edge of site as an incentive to use public transportation. Smaller back alleyways are also considered to provide access to service trucks and other postal services.

A water feature was implemented along the site as a visual amenity, enlivening the streets and providing semi private spaces for the use of the residents in that area. Besides that, they serve as swales to slow down water going down the site. More, the water feature will help irrigate the vertical and rooftop farms (as shown later). This we believe will invite people to receive forgiveness in Rwanda and become reintegrated into the social fabric.

Housing Typology

Program

On an urban scale, the city opens up its vertical farms for refugees to use weaving them into the urban fabric. On an individual scale, residents of homes are given the option to open the vertical farms for the refugees. This would allow the farms to be managed by residents while they are working. The produce of crops will then be shared amongst the refugees and residents in the community. Some of the crops are sold in the market to produce revenue.

Perpetrator

Forgiveness is both instantaneous and a process. The perpetrator has to continually ask for forgiveness. By offering himself to the victim, every action of kindness extended will echo a plea for forgiveness. (Hutu)

Victim

The victim has an equally important role--to extend forgiveness. By accepting and continually working alongside perpetrators, the actions of the victim will resonate with full forgiveness of their wrongdoings. (EG. Refugees, Tutsis)

The housing design attempts to maximize the effect of vegetation penetration into daily lives of the people. This will not only advocate sustainable living, it will also bring as much fresh air into the living space as much as possible. The solar roof also functions as a air gathering mechanism.

The housing facade is faced to the streets in order for people to see the beauty that each residents of accomplished. This move is to drive the resident’s motivation to work on the roof farms in order to maintain the view of the community.

COMMUNITY BRIDGES

The bridge is a connection for the people’s culture, spirit, and life. It is designed to host various of activity that engage the passing crowed and attempts to make different conversation/activities possible by creating transparent vegetation wall that makes one feel connected and open, but retain a sort of semi-privacy. The bridge is a model, serving as Carbon Dioxide absorber to the traffic below and purifies the environment around. The bridge is a hill, providing the place for a great view to the site and a place to sit when one wants to enjoy the day outside. So the concept of the bridge is to empower the activities enjoy by the people by using fresh air and vegetation, while using the same power to purify the traffic running below.