Guilio Petrocco
Konyo Konyo market, mainly run by east african migrants from Uganda and Kenya
composed of the sovereign and his associates, while the artisans are in the small towns, and the peasants, the foundations of the whole edifice, are in the countryside. It is a wonderful and horrific dream in which there would not need to be any unexpected encounters or unwanted mixing: a monarchic anticipation of Fordism realised in space instead of time. De Maître’s plan was never built. Such plans rarely are. Daniel Wani’s bold plan for the animal cities will also, I suspect, go unfinished. Both, however, articulate a way of bringing together people and space into a form in which people recognise each other. In the lingo of the United States, its called nation-building . One can be sceptical that South Sudanese animal cities will work. I certainly am. Juba’s new urban forms will emerge outside of government control, in the impromptu settlements at the edge of town. It is there, where different tribes cluster together uprooted from the structures of tribal and clan support, that a new nation will be born, if one is to be born, and it will grow as a new architectural form grows with it. That I am sceptical of the animal cities, however, does not mean that I do not realise their importance, for they answer, for the government, the question of how we live in the world together and recognise each other.
Which brings us to those animal cities. Each of the states that constitutes Southern Sudan has a fruit or an animal as its symbol. Equally, many of the Sudan’s People Liberation Army (SPLA) units were nicknamed after fruits and animals. The struggle against the North, the sole basis for unity as a nation in Southern Sudan, was formed into the image of the objects that the South hopes will transform their cities. It is a struggle for identity and a struggle which the government hopes might translate into an urban form. In Le Totemisme Aujourdhui , Levi-Strauss outlines a world in which humans depend on analogy to understand the physical world. Through classifying sensuous experience into categories that are themselves of the physical world, we grow to understand our place in it. So the heraldic totems of North America outlined the areas of the world one should care for, and the tones and colours of existence. The fox totem indicates a place in the world, sets of duties and cares, and a set of relations to be upheld with others in the world. As in the physical world, so in the social. It is an old story in architecture. I recall the wonderful plans of Alexandre de Maître in the 17th century. He wrote a text called La Métropolitée , which sets out a model of the ideal country. In his plan, there is an almost perfect correlation between political hierarchy and architectural form. The capital is the third estate,
g
Workers clean the Konyo Konyo market’s shops after the business day is over
Guilio Petrocco
67
Made with FlippingBook interactive PDF creator