Examining the Ethno-Spafial Prospect of the Dawoodi Bohra

Transplanted Continuity
Arfakhashad S. Munaim UCLA Department of Urban Planning
RESEARCH PROJECT
The thriving of immigrant ethics and diaspora communities in
contemporary urban environments is emblematic of cultural continuity
and socio-political navigation. In Southern California, numerous microcommunities identify their inferential beliefs in the way they engage,
negotiate, and embrace the extant planning and policy regimes and
processes of their respective municipalities and cities. The Dawoodi
Bohra community is one such growing diaspora of approximately 1.2
million Shi’ite Muslims worldwide that have created micro-community
establishments defined by a complex of four sacred spaces: the Masjid
(prayer hall), Madrasah (academic institution), Mujtama (public space),
and Manzil (residence). Their Anjuman-e-Burhanee complex, a 2.53acre property on 5701 Platt Avenue in Woodland Hills, California
embodies numerous strategies—from site selection and planning
negotiations to the systematic engagements to conduct religious
practices—all within the existing physical, social and political structures
of American cities
Examining the Ethno-Spatial Prospect of the Dawoodi Bohra Community in Southern California
two communities in Vancouver and Toronto, Canada.
The birth of the Fatimid Masajid in Cairo, Egypt
and spread of the Fatimid Empire during the 11th
century.
Nearly 800,000 Dawoodi Bohras live in the provinces
of India, Sri Lanka, Pakistan and Bangladesh
Jamaat in Seattle, WA
Several communities located in Hong Kong,
Malaysia, Thailand, and Singapore
Anjuman-e-Najmi, Detroit
Jamaat in Portland, OR
Anjuman-e-Ezzi, Boston
Jamaat in Minneapolis, MN
Anjuman-e-Badri, New York
Anjuman-e-Saifee, Chicago
Research Question:
Anjuman-e-Najmi
San Francisco
Jamaat in Oklahoma City, OK
Jamaat in Charlotte, NC
Anjuman-e-Husami, Atlanta
Anjuman-e-Hakimi
Bakersfield
Jamaat in Jacksonville, FL
Jamaat in El Paso, TX
Anjuman-e-Burhanee
Los Angeles
Dawat-e- Hadiyah Office
America
Anjuman-e-Mohammedi, San Diego
Anjuman-e-Vajihi, Tampa
Jamaat in San Antonio, TX
Anjuman-e-Qutbi, Ontario
Anjuman-e-Jamali, Miami
Nearly 10,000 Dawoodi
Bohras live in USA
Figure 01: The urban geography and worldwide
influence of His Holiness, Dr. Syedna Mohammed
Burhanuddin (T.U.S.)--the leader of the Dawoodi
Bohra community, and the highest number of
concentrations of the Dawoodi Bohra community. The
ancient Fatimid expansion led by the Imams (spiritual
leaders) is highlighted in green, which reigned during
11th century (969-1171 A.D.).
LEGEND
Communities in the United
Kingdom, including in the City of
London, Nottingham, Manchester,
and Bristol. In addition, several
small communities exist in Portugal,
Nearly 10,000 Dawoodi Bohras live
in Sanaa, Yemen and various parts
of the United Arab Emirates (U.A.E.)
Several communites in Africa,
including Nairobi, Dar es Salaam;
and Madascasgar
Several communities in Australia,
including Perth and Sydney; and
Auckland, New Zealand
Fatemi Masajid Complex that have
completed Iftetah (inauguration)
Figure 02: The Dawoodi Bohra communities in the United States of America. There are
currently 9 Fatemi Masajid Complexes and 3 that are currently awaiting the inaugural
ceremony of the Iftetah led by His Holiness (T.U.S.). In the case of no presence of a
masjid, the Dawoodi Bohra community have maintained the markaz (temporary halls)
where jamaat (congregations) are held in the reverance of Fatemi teachings and
philosophy. (Source: bohranet.com/jamaat-americas).
Fatemi Masajid Complex awaiting Iftetah (inauguration)
Markaz (temporary halls)
“An ‘authentic-city’ results from a combination of large-scale and small-scale interventions, both systematic that deal with topography, history and culture. It is always growing and evolving” — Nan Ellin
ANJUMAN-E-BURHANEE MASJID
Bab al-Futuh (The North Gate)
Bab al-Nasr (The North Gate)
The Mosque of al-Aqmar
Chapter IV: The Planning Process behind the Creation of the
Anjuman-e-Burhanee Complex
The Mosque of al-Anwar
The Eastern and Western Palaces of the
Fatimid Imam
Chapter V: Policy Propositions for a Formative Community-Building
Process
Shari’ (Street) al-Muizz li-Dinillah
The University of Al Azhar
The site was acquired
on February 20, 1997
and the masjid was
completed on January
29, 2010. The masjid is
a house where people
gather to pray and in
this form, it structures
the belief system of the
Dawoodi Bohra faith,
culture and identity.
The diagrams represent
the similar practices of
Fatimid urbanism.
Figure 05: The Anjuman-e-Burhanee complex acts as a private town with the
working of 129 Dawoodi Bohra families who live within 10-minute, 7-minute,
and 5-minute commute patterns. The form of the city is clearly embedded in
the structure of this community—in the heart of the complex is the great masjid
and around it are the public and private buildings that make up the city.
MADRASA TUL-BURHANIYAH
The madrasa garners children for the history of
teachings led by the Fatimid Imams. It is a place
where the “process” of becoming a Dawoodi
Bohra is established.
In order to decrease the visual impact and the
generated noise and traffic pollution emanating
from the site, Anjuman-e-Burhanee was required
to construct a 11-foot solid wall on the south
property line, which abutted the madrasa.
Bab al Zowayla (The South Gate)
N
Figure 03: Fatimid Cairo. Source: Sanders, P. (1994). Ritual, politics, and the city in Fatimid Cairo.
[ATTACH iPAD HERE]
N
Figure 04: Site Plan of Anjuman-e-Burhanee complex.
During the public
hearings, the residents
claimed, “keep the
land as is and you can
use the church as is,”
as expressed by the
residents. The residents
were not reasonable
even after collaborating
through democratic
methods.
the Dawoodi Bohra community learned not
only to adjust to the frequent changes, but also
instrumentalize change to their advantage. The
situation called for assertive techniques, such as
excavating below surface to add an additional
floor and still accommodate a minaret at the
height of 45 feet.
“As a religious community, we wanted to work
with the City and residents to make this project
successful. But we could not understand why the
residents were unwilling to cooperate with us”
says Shabbir Saifee.
MUJTAMA
The mujtama encapsulates the masjid,
madrasa and manzil under the concept
of “Jamae Rakao”—to keep together. It
functions as a product of an extended
family. Shk Juzer Jamaly states “We help
one another, we advise one another, and
we look after one another.”
FINDINGS
MANZIL
The Dawoodi Bohra home serves as the center
stage for the dissemination of ilm (spiritual
knowledge). If there is no masjid, the manzil can
be substituted to become a place for religious
activities. The complex is surrounded by 27-unit
RPD, which 14 units are owned by the community.
the Dawoodi Bohra in Los Angeles exemplify a
stable network society that predicate their daily
and seasonal rituals as methods to generate space.
These conditions, manifest themselves in space as a
subjective ideology—one that can be mutated, reshifted, and transplanted.
Based on the chapters, there are three emerging concepts that
contribute to the culture, ethics, and planning regimes in the City of
Los Angeles:
Alternative Modernity—the pervasive nature of the Dawoodi Bohras
acts towards an inclusive agenda of community building—particularly
in the context of American cultural influences. In this regard, it posits
an Alternative Modernity; which applies and transforms modernism
to the current era of social, political, and physical structures of a
particular community. In this way, the Dawoodi Bohra’s have preserved
their practice across alternate geographies and times of scale. Both,
their culture and built development transition to the social setup
of the society. Thus, the city can be seen as a process that could be
understood as part of the historical, present and future dialogue.
Sideways Urbanism: Planning Tools that Gauge Subjective
Modalities—the case of the Anjuman-e-Burhanee complex is an
example of an active element of discursive power, one that produces
and reproduces new meanings in urban continuity. It involved
multiple stakeholders—politicians, architects, urban planners,
cultural institutions, and interested community members to craft new
proposals, innovative approaches help ensure the preservation of such
places.
Re-coding the New City: Transplanted Continuity—the intense
debates and deliberations reveal the city as a forum for TOLERANCE
between local and community actors. Typically, if a conditional use
permit is appealed, it is reexamined by the neighborhood council. If
someone appeals to the neighborhood council, then it goes to the city
council. These steps ensure a democratic planning process. The Zoning
Administrator of the project, Nicholas Brown argues that churches,
monasteries, shrines, temples, synagogues and mosques—all houses of
worship are similar land uses, but have different names.
Jamaat in Memphis, TN
Anjuman-e-Jamali
San Jose
Chapter III: The Spatial & Formal Patterns of the Los Angeles
Dawoodi Bohra Community: The Case Study of the
Anjuman-e-Burhanee Complex
Illustrative summary of the development of the Anjuman-e-Burhanee complex since 1996 to 2011.
Anjuman-e-Ezzi
Washington, D.C.
Anjuman-e-Jamali, Raleigh
Jamaat in Phoenix, AZ
RESEARCH STRATEGY & DESIGN
Chapter II: The Cultural Traits of the Los Angeles Dawoodi Bohra
Community
Anjuman-e-Fakhri
Philadelphia
Anjuman-e-Taheri, Columbus
Jamaat in Las Vegas, NV
How is the Dawoodi Bohra identity is physically and culturally
manifested in this establishment?
Chapter I: Contextualizing the History of the L.A. Dawoodi Bohra
Community within a Global Setting
Anjuman-e-Burhanee
New Jersey
Jamaat in Indianapolis, IN
Jamaat in Denver, CO
• An ethnographic and qualitative research study
• Examines and interprets a socio-political phenomenon of a particular
ethnic group and its formative connection to urban development.
• Data collection is composed of two parts:
1) Compilation of literature review and offical documents assesses
the interpretation of results
2) Transcription and analysis phase accounts of everyday experiences
and selected events through (a) observations of activities at site,
(b) interviews with city officials and members of the community,
and (c) audio/visual documentaries.
• The field notes are developed into five thematic chapters:
Anjuman-e-Hasani
East Stroudsburg, PA
Jamaat in Milwaukee, WI
ACKNOWLEDGMENTS:
ANASTASIA LOUKAITOU-SIDERIS, UCLA FACULTY ADVISOR
VINAYAK BHARNE, USC FACULTY COMMITTEE
ROGER WALDINGER, UCLA FACULTY COMMITTEE
PAAVO MONKONNEN, UCLA FACULTY COMMITTEE