Trina Michelle Robinson: Open Your Eyes to Water

Trina Michelle Robinson is an artist from Oak Park, Illinois who is currently working in San Francisco. Her art originates from from personal and historical archives, reflecting on her own ancestry to create immersive and deeply personal spatial encounters that materialize the complexity of emotions and layered geographies of Black migration. Her works often begin by tracing the steps of her ancestors, gathering materials from their homes and homelands, using this tactile act as a means to connect with them and gather their fractured and lost memories. In particular, she often collects dirt from these sites of personal significance, transforming that earth into a charged object within her compositions. Her installations are undefinable, hovering somewhere between an altar, a model, or a garden; a collection of objects that become spatial poetry. Trina received her MFA from California College of the Arts in 2022.

Her work Open Your Eyes to Water was exhibited in San Francisco at the 500 Cap Street Foundation and at Root Division from February-May 2026. The work is an expanded version of her previous installation titled Elegy for Nancy (2022) – a tender tribute to her oldest known ancestor, a woman named Nancy who was born in 1770s Kentucky, then still part of Virginia. Open Your Eyes to Water is a living installation tracing her years-long cross-continental engagement with family lineage and movement from Senegal, to Kentucky, Chicago, and California.

 

The Installation merges with the atmosphere of the gallery, charging the space with a melancholic yet restorative energy. At the center, a rammed earth block holds the room with a potent presence, atop which sits a reproduction of a will from the previous owner of her enslaved ancestors, written with handmade ink (a mixture of soil collected from Senegal and charred cedar charcoal) on paper she fabricated from cotton picked at a farm her ancestor used to be enslaved at in Oklahoma. Every mention of her ancestor’s enslavement has been redacted with sewn lines of sisal thread from Zimbabwe, reclaiming this history for herself, freeing her ancestors, speaking for them in the present moment.

The rammed earth block is composed from various soil samples from significant places tracing her family history through time and space, compressed together into a unified block, supporting a document of their liberation. The block sits in an analogous landscape of dirt and grass plumes, harkening to the various landscapes natural, agricultural, and urban landscapes her ancestors have traversed across the world.

 

Andy Goldworthy’s Clay Wall

Above: Andy Goldsworthy, ‘Red Wall’, 2025.

Andy Goldsworthy is artist known for his work with nature and ephemeral materials such as rock, wood, leaves, snow, ice, and clay, and the site specificity of his pieces. He arranges them in a way that is just beyond the realm of possibility, investigating the line between the natural and artificial.

In 1992, he covered the floor of a London gallery in clay. In 1996 he made the same work at Haines Gallery in San Francisco, but against a 14′ x 17′ wall. The work was made knowing the clay would crack, and not knowing whether the clay would stay attached, but it surprisingly stayed attached for many years, despite occasional earthquakes. This was the beginning of a line of inquiry of clay, creating works with things embedded in clay, experimenting with intentional drying and cracking,

“… to make change an integral part of a work’s purpose so that, if anything, it becomes stronger and more complete as it falls apart and disappears.

“Clay can be well-behaved and easy to work. Yet it has such a powerful impact on the landscape: it reveals its more unpredictable qualities as it dries, and this process interests me most.”

Andy Goldsworthy, Clay Wall, Haines Gallery, 1996.

Andy Goldsworthy, Clay Wall, Ingleby Gallery, 1998.

 

 

Above: Drawn Stone is piece commissioned by the De Young in 2005. It is a continuous crack running north from the edge of the Music Concourse roadway in front of the museum up to the main entrance door, inspired by California’s tectonics.

Video: Andy Goldsworthy’s Earth Wall, Presidio of San Francisco, 2014.

Video: Andy Goldsworthy Studio Visit, Tate, 2011.

A life’s artwork: 50 years of Andy Goldsworthy, BBC, 2025.

Robert Rauchenberg: Mud Muse

Robert Rauschenberg, Mud Muse, 1968–71; Moderna Museet, Stockholm, gift of the New York Collection

Mud Muse,  a kinetic artwork created between 1968 and 1971 by American artist Robert Rauschenberg,  in collaboration with engineers from Teledyne( through the Art & Technology program at the Los Angeles County Museum of Art), is a large aluminum-and-glass vat that contains an enormous amount of mud, weighing thousands of pounds. Although considered mud by standard terminology, its more appropriate content appellation is bentonite, an absorbent, swelling clay composed of montmorillonite, from weathered volcanic ash.

The mixture is stirred to a distinctive viscosity in the vat, over the course of several hours or days. The primary allure of the art piece is the bubbles produced with the aid of pulsing air valves that are located beneath the surface of the mud. This is connected to an adjacent prerecorded soundtrack that emits sound from a 1960s reel-to-reel. The sound pushes air through the valves, resulting in a physical manifestation of sound emission.  Rauschenberg imagined different audio stimuli, including traffic noises, police sirens, and, most ambitiously, real-time sounds made by visitors that would be picked up by a hanging microphone. In the end, he decided that Mud Muse, when officially displayed for the public, would “play itself,” essentially a recursive loop of the audio made by the bubbles. 

American artist Robert Rauschenberg

Rauschenberg (1925-2008), born in Port Arthur, TX, is considered a pioneer in the art scene due to his early adaptations of technology in his work, such as radios, electric lights, and clocks, as well as his more renowned printmaking works. His endeavors into kinetic art began in 1960, after meeting Swiss artist Jean Tinguely. Together, they created several kinetic works alongside engineer Billy Klüver, such as Oracle (1962–65), a sonic sculptural environment, and Soundings (1968), an immersive, voice-activated sound and light installation. This era, which was marked by technological innovation and space exploration, ultimately played a pivotal role in Rauschenberg’s creation of Mud Muse.

Gunnar Marklund(right) installing Mud Muse

In modern days,  Mud Muse acts as a tradition passed down through the years. The current installer, Gunnar Marklund, notes that “The audio equipment and its cabinet are quite old and require maintenance and repair on occasion. And there are sixty-four valves in the bottom of the pool, and they do get clogged; I have to check them every time and clean them as needed.”  Occasionally, during installation, he experiments with different music to activate the bubbling (in New York recently, ABBA). Overall, the knowledge he has gained over 19 years, he passes on to future generations. 

Mud Muse 1968–71

In recapitulation, Mud Muse acts not only as a visual experience, but one that activates hearing, smell, and touch, allowing the public to have a holistic and interactive participation with the piece.  It collides two opposing worlds of ancient material and modern technology, creating a piece of art that has withstood the tests of time and continues to bewilder audiences.

Sources:

Artchive. “Oracle – Robert Rauschenberg (1965).” Accessed March 9, 2026.
https://www.artchive.com/artwork/oracle-robert-rauschenberg-1965/

Daniel Langlois Foundation for Art, Science, and Technology. “Collection of Documents Published by E.A.T.” Accessed March 9, 2026.
https://www.fondation-langlois.org/html/e/page.php?NumPage=394

Elephant Magazine. “Rauschenberg’s Mud Muse Taught Me to Find Cohesion Even Amidst Chaos.” January 28, 2021.
https://elephant.art/rauschenberg-mud-muse-taught-me-to-find-cohesion-even-amidst-chaos-28012021/

Rauschenberg Foundation. “Soundings.” Accessed March 9, 2026.
https://www.rauschenbergfoundation.org/art/artwork/soundings

Teledyne Technologies. “EverywhereYouLook!” Accessed March 9, 2026.
https://www.teledyne.com/en-us

Tinguely Museum. “Museum Tinguely.” Accessed March 9, 2026.
https://www.tinguely.ch/en.html

Wallach, Amei. “Recalling Robert Rauschenberg.” Smithsonian Magazine, May 18, 2008.
https://www.smithsonianmag.com/arts-culture/recalling-robert-rauschenberg-49830834/

YouTube. Video. Accessed March 9, 2026.
https://www.youtube.com/watch?v=7r88iDgTd-M

YouTube. Video. Accessed March 9, 2026.
https://www.youtube.com/watch?v=Tvt-VSgPd4c

Karim+Elias: From This Earth Installation

Location:  Diriyah, Saudi Arabia
Year:  2024
Project Type:  Temporary installation / pavilion
Area:  220 m²
Architects:  Karim+Elias
Lead Architects:  Karim Tamerji, Elias El Hage
Photography:  Elias El Hage
Event Design and Coordination:  Design Lab Experience

Project Overview
From This Earth Installation is a temporary installation by Karim+Elias in Diriyah, Saudi Arabia. Completed in 2024, the 220 m² project was presented as part of Layali Diriyah and consists of a series of porous earthen screens assembled from more than 1,400 hand-sculpted spheres. Rather than treating earth as a heavy and continuous wall, the installation reimagines it as a modular, open-air spatial filter. In this sense, the project is significant not only as an installation, but also as a contemporary experiment in earthen material practice.

Site and Cultural Context
The project is deeply tied to its location. Diriyah is described by its official destination platform as the “City of Earth,” and it is presented as the birthplace of Saudi Arabia. Within this context, From This Earth operates as more than a temporary pavilion: it becomes a material response to a place historically associated with earthen building traditions. The architects state that the work celebrates Diriyah’s craft of building with earth, so the project should be understood as a contemporary reinterpretation of local architectural memory rather than as an abstract sculptural object placed in a neutral site.

Material and Construction Logic
Karim+Elias describe their broader practice as a contemporary exploration of “sculpting with sand,” using locally sourced earth, clay, and water in custom-made moulds. In From This Earth, this material approach appears through a system of over 1,400 hand-sculpted modular spheres made from local material and stacked into earthen screens. This construction logic is important because it shifts earth away from its more familiar role as a monolithic mass or thick wall. Here, earth becomes a repeated unit, a surface condition, and a space-making device. The project therefore demonstrates how traditional earth-based craft can be translated into a contemporary modular language.

Spatial Experience
The installation’s spatial effect comes from porosity. The stacked spherical modules create filtered views, partial enclosure, and changing patterns of light and shadow. Designlab Experience describes the screens as evoking the traditional mashrabiya and recalling Diriyah’s vernacular triangular wind openings and rooftop silhouettes. Because of this, the project does not simply represent earthen architecture visually; it performs some of its environmental and perceptual qualities. Air, light, depth, and visibility are mediated through the earthen surface, allowing visitors to experience earth not only as a material, but also as an atmospheric interface.

Significance to Contemporary Earthen Practice
This project is relevant to contemporary earthen architecture because it expands the definition of what an earthen work can be. It does not reproduce a traditional mud structure directly, nor does it use earth only for symbolic effect. Instead, it repositions earthen craft within a temporary cultural installation and demonstrates that earth can function as a contemporary design medium. From This Earth shows that earthen practice today can move across architecture, installation, art, and public event design while still remaining grounded in local material and cultural context.

 

References

  1. ArchDaily
  2. Designlab Experience
  3. Diriyah official website
  4. Karim+Elias official website

Zabur in Yemen

Aljazeera

The Architecture found in Yemen is among the most sophisticated and enduring traditions in human history – a monument to the reaches that people could build to even without modern, post-industrial materials and methods. These relics, often older than 500 years old, are more at risk than ever, due to socio-political issues in yemen.

Central to this architectural tradition is the “zabur” technique, which is among a collection of practices essential to earthen architecture in Yemen, from the coursed-clay methods in the highlands to the iconic “gingerbread” fired-brick patterns found in the capital, Sana’a.

The master builders “ustads” utilize several distinct systems based on the required outcome – each varying the preparation of the earth, the firing or not-firing of that earth, and the methods of application. This allows zabur to adapt to the various features of the yemeni landscape – optimizing from the humid coastal plains to the volcanic plateaus.

 

NBC NEWS

In technical literature, “zabur” is defined as a direct-forming technique – utilizing wet, straw-reinforced clay soil to build walls without the use of formwork or molds. This is reminiscent of the European technique of “cob.” This definition of the term, however, is limited – and many linguists and experts of old Sana’a argue that it’s also inextricably linked to the intricate patterns of the fired-mud bricks that comprise much of the city’s facades. This intertwines the later, post-Islamic styles of decorative brick-and-gypsum towers with the ancient past’s monolithic clay walls – what I’ll call “pure zabur.”

ArabAmerica

In the northern regions, zabur remains as a pure coursed-clay tradition. The material is prepared in pits and formed into balls, which are then thrown to the master mason standing on top of the wall, who settles the material into place. In Sana’a, the zabur is the fired mud-bricks that are adorned with ornamentation drawn of white gypsum.

Tower House

These techniques allowed Yemeni to build stronger, and then eventually higher – leading to the creation of tower houses. These traditional tower houses in the old cities were set on stone foundations of basalt, on top of which carefully fitted, locally quarried tuffa and limestone up to 10 meters tall is laid. Above that, the zabur bricks are laid – and then on top of that an aged lime plaster called qadad is applied as an exterior waterproofing layer (atleast on the rooftops).

MIT Libraries

Yemeni Architecture reflects a “profound interaction between humans and their environment“(IJSDP), standing as a creative embodiment of beauty, simplicity, and the extents of human ingenuity of the past. Rapid urban development in recent years, however, has created disharmony and a detachment from societal traditions – something that looking at and preserving techniques from the past may help with reconciling.

 

Sources:

https://www.aljazeera.com/news/2020/10/16/mud-brick-palace-is-yemens-latest-heritage-site-facing-disaster

https://www.nbcnews.com/news/photo/yemenis-make-mud-bricks-unique-architecture-flna1c7186688

https://www.mutualart.com/Article/The-Yemen-s-mud-brick-buildings/573E9A38ED3968A1

https://www.researchgate.net/publication/387526551_Form_and_Content_in_Yemeni_Architecture_Exploring_Continuity_Mechanisms_of_Heritage_-_A_Case_Study_of_Sana’a_City

https://newsociety.com/wp-content/uploads/woocommerce_uploads/toc-excerpt/Essential-Cob-Construction_excerpt.pdf

https://dev.earth-auroville.com/stacked-earth-cob/

Traditional Yemeni Architecture: Craftsmanship and Sustainability

Robotic Ramming

Digital Futures 2025 Workshop
CAUP, Tongji University
Institute of Structural Design, TU Braunschweig

https://www.tu-braunschweig.de/ite/research#robot-aided-fabrication-of-rammed-earth-elements

June 2025

Robotic Ramming – Digital Futures 2025 was held in June 2025 at CAUP, Tongji University, and led by the Institute of Structural Design at TU Braunschweig. The workshop was directed by Dr. Samim Mehdizadeh, Joschua Gosslar, and Noor Khader under the academic leadership of Prof. Dr. Norman Hack and Prof. Dr.-Ing. Harald Kloft.

The workshop investigated the integration of robotic fabrication with rammed earth construction. Moving beyond traditional in-situ methods that rely on rigid formwork and horizontal layering, the project employed a robotic arm equipped with a pneumatic ramming end-effector. This system enabled digitally controlled compaction and expanded the geometric possibilities of earthen construction.

Participants developed a complete design-to-fabrication workflow. Using Rhino and Grasshopper, they generated toolpaths through boundary definition, sectional slicing, voxel allocation, infill pattern development, and sequential ramming strategies. Digital modeling was directly linked to material performance and robotic execution.

The workshop culminated in a large-scale demonstrator composed of three rammed earth components, each approximately the size of a Euro pallet and varying in height. The installation demonstrated scalability, structural articulation, and the potential of robotic ramming as a sustainable construction method.

A video documenting the fabrication process accompanies this article.

 

Cob in the UK

Cob in the UK and Ireland – England and Wales 

Historical Context-13th Century-15th Century

In the 13th Century, Cob first established as a basic technique in the UK began to evolve in practice for many years. As the development of homes changed over time cob developing into the framework of a more industrialized society in the 15th Century. This became a normal form of buildings utilizing various material mixes for more solid mass use. Established mainly in certain regions like Devon, Cornwall, Somerset and parts of East England, as well as Wales. Historically, various forms of architecture were also established in the adjacent country of Ireland where sod houses and thatch cottages which were more common practices. Along with the UK cob houses materials were used similarly in tangent and later developed in the same fashion. Location in context worked well with the mild maritime climate, clay rich soil and easily accessible materials.

Cob House in Devon England built in 1536

Cob Home in the West Country UK

Penrhos Cottage Wales 200-years-old

Phe’s House in Kilkenny Ireland

Building Techniques and Materials

Material

Historically, cob was more common in England and Wales the sandy clay material of the natural environment was a more viable option considering that stone and wood were less accessible. This allowed various mixtures to form ranging from different percentages of clay, straw and water ration. In order to create a thick more workable mixture.

The technique primarily uses a mixture of clay, sand, stone straw and water combined with a lime mortar for durability. The form was then applied molded by hand allow sculptural forms to construct characterized architectural forms.

Cornish lime mortar is an essential material used for maintaining cob structures as it allows a longevity and stability over time. The lime mortar allows for flexibility of the structure while also preventing cracking and breakage. Lime can also be fire proofing, water resistant and durable.

There are certain forms of cob that use a chalk heavy concentrate and are know as chalk cob or wychert. This gives a distinctive natural blend of materials for the walls, consisting of most of the housing in the UK during the vernacular period.

Cob Blocks-Material Mixture

Chalk Cob Wychert

Highly Skilled Labor

Hand shaped and compressed, highly skilled labor is required for the creation of cob walls and or cob bricks. The mixture is laid onto a stone foundation and does not require formwork or ramming. Construction would consist of building on top of another layer after drying and trimming for the next batch to be laid.

Heritage Cob mixtures

Generally about 24 inches thick, for walls and or brick forms creating spaces for windows inset, the overall thickness of the material allows a natural insulation during the day.

Cob Wall Basic Construction

Longevity, Maintenance and Sustainability

Longevity

Still being used in practice today the longevity of the cob wall, offers a deeper understanding of the practice for breathability, prolong building life as well as establishing a lasting sustainable practice.

Considering that the construction of these buildings were created in the 13th to 19th century enough of these buildings mixtures allowed occupation of these houses to this day.

Cob Cottage Devon UK 1400

Cob Cottage Westlington lane, Diton UK Built in 1762

Maintenance 

Cob wall repairs are common to not only keep up with the historic longevity but to address minor issues that arise before escalation and cracking. Some methods of maintenance include patching up areas affected by moisture as well as adding new coats of lime mortar for more stability and durability. This also helps keep out any newer moisture to prevent further decay over time. Though maintenance may be subjected to certain craftspeople it still is a viable form of building practice for eco based materials.

Cob Repairs Devon, England

Lime Coat for Cob wall repair

Sustainability

Emphasizing a breathable material and establishing the lime coat to prevent moisture, cob allows a breathable structure that  can regulate the internal climate and heat within  fluctuating  weather. The thermal properties as well as the breathability allows faster moving heat as well as more stability of the climate in the interior.

Along with being a thermal based building the durability against various weather events including windy, rainy and moisture rich conditions make the weather resistance a factor in preventing breakage of materials and mold content.

Considering that the materials are natural it works in harmony well with the built environment. Using these materials have minimal impact on the ecosystem as a whole and can also be considered a renewable resource.  It can cut back on carbon emissions for building and can also be a viable option for housing in the future.

Cob houses

 

Future of Cob in the UK

There are some craftspeople that are supporting the movement to look more into cob as a building practice for present day architecture. Bringing a contemporary use of this material there are various forms of cob that has become a more viable option for building

The Cob Specialist-looks into establishing a sustainable restoration of older cob buildings including establishing a lime mortar exterior to historic buildings

Earth Blocks- focuses on creating cob blocks as a building alternative.

Kevin McCabe- Creates new cob buildings constructed in various shapes and forms that the material previously had not been used for.

Sources:

“Phe’s House.” 2021. Philbarronshouse.com. 2021. https://www.philbarronshouse.com/.

Bevan, Nathan. 2023. “Pembrokeshire: Empty 200-Year-Old Cottage Frozen in Time.” Bbc.com. BBC News. October 26, 2023. https://www.bbc.com/news/uk-wales-67228291.

“Kevin McCabe Cob Building Specialist.” 2021. Kevin McCabe Cob Building Specialist. 2021. https://www.buildsomethingbeautiful.co.uk/.

“Home – Earth Blocks UK.” 2026. Earth Blocks UK. February 8, 2026. https://earthblocks.co.uk/.

‌“Accredited Cob Specialist (Est 1997) – the Cob Specialist.” 2026. The Cob Specialist. February 18, 2026. https://thecobspecialist.co.uk/.

Keiren. 2016. “Historical Cob • Insteading.” Insteading. February 7, 2016. https://insteading.com/blog/historical-cob-buildings/.

“Breathe. Heritage Builders.” 2026. Breathe. Heritage Builders. 2026. https://breatheheritage.co.uk/?utm_.

“Method of Cob Construction.” 2014. The Cob Wall: Sustainable Design Project. February 13, 2014. https://thecobwall.wordpress.com/method-of-cob-cnstruction/.

Gunawardena, Kan-Chane. 2008. “The Future of Cob and Strawbale Construction in the UK.” February 21, 2008. https://doi.org/10.5281/zenodo.15882872.

“Cob Building – Heritage Crafts.” 2025. Heritage Crafts. January 14, 2025. https://heritagecrafts.org.uk/craft/cob-building/?utm_.

“Traditional Building Methods for Sustainable Buildings.” 2022. Chartered Association of Building Engineers. September 2022. https://www.buildingengineer.org.uk/intelligence/traditional-building-methods-sustainable-buildings?utm_.

“Heritage Cob in Cornwall: Exploring Historical Techniques.” 2025. Legacy Restoration South West Limited. April 12, 2025. https://legacyrestorations.co.uk/heritage-cob-in-cornwall/.

Chan Chan

Chan Chan

Figure 1 | The Chan Chan ruins in Northern Peru. Source: Archaeology Magazine
Project Information
  • Location: Near Trujillo, northern coast of Peru
  • Cultural period: Chimú civilization | c. 9th–15th century
  • Type: Adobe urban complex | Archaeological city 

Chan Chan is an archaeological city located near Trujillo on the northern coast of Peru and served as the capital of the Chimú civilization between the 9th and 15th centuries. Built primarily of earthen materials, it represents one of the largest planned adobe urban complexes in the world. (UNESCO World Heritage Centre).

Figure 1 captures an interior view of a palace compound at Chan Chan, characterized by thick adobe walls, repetitive relief patterns, and a controlled spatial organization.

Site and environment

The city occupies a coastal desert landscape where survival depended on sophisticated water management. Canal systems diverted river water to support agriculture and urban life, making infrastructure inseparable from architectural form. The layout of Chan Chan, therefore, reflects both environmental constraint and hydraulic control.

The monumental core of Chan Chan covers approximately 6 km², with the broader city historically extending up to 20 km². This scale makes Chan Chan one of the largest earthen-built cities in the world and reflects the capacity of the centralized Chimú labor organization (World Monuments Fund).

Figure 2 | General plan of central Chan Chan. Source: sciencedirect
Figure 3 | Largest city in Pre-Columbian America. Source: CyArk
Program 

Chan Chan functioned as the administrative and ceremonial center of the Chimú Kingdom. The city is organized into nine large walled compounds, or ciudadelas, each operating as a palace complex containing spaces for governance, ritual activity, storage, and burial. Together, these components form an integrated urban system (UNESCO).

Figure 4 | Plan drawings of residential and palace compounds at Chan Chan Source: Smailes, Richard L.
The builder

The Chimú civilization (Chimor)

Chan Chan was constructed by the Chimú civilization through a system of collective authorship rather than by a single architect. Originating from the northern coastal valleys of Peru, the Chimú developed architectural knowledge through established craft traditions and organized systems of shared labor that were transmitted and refined across generations. As the capital of the Chimú Kingdom, Chan Chan functioned not only as a place of habitation but also as an instrument of governance, reflecting the Chimú emphasis on using architecture to structure political authority and social order (Encyclopaedia Britannica).

Material

Chan Chan was constructed primarily of adobe and other earthen materials readily available in the surrounding desert environment. Thick load-bearing walls provided both structural mass and environmental buffering, while continuous low-relief friezes articulated many exterior surfaces with geometric and marine motifs. Together, these strategies suggest how Chimú builders integrated material performance with symbolic surface expression, linking construction practice to broader urban and cultural logics (World Monuments Fund).

Figure 5 | Section of the perimeter wall at the Fish and Bird Corridor, featuring the stepped motif. Source: (UNESCO)
Figure 6 | Chan Chan, Perú. By Carlos Adampol Galindo. Source: (UNESCO)
Construction Process

Construction at Chan Chan was not a one-time building effort but a continuous, organized process that unfolded over many generations. Because the city was built primarily of earth, its walls and structures required regular maintenance, repair, and occasional rebuilding. In this sense, construction at Chan Chan was closely tied to long-term care and management rather than a single moment of completion. Contemporary conservation research likewise approaches the site through ongoing cycles of documentation, analysis, and response, recognizing the inherently changing nature of large-scale earthen environments (Getty Conservation Institute).

Figure 7 | Preventing climate-related impacts in the Chan Chan Archaeological Zone. Source: (UNESCO)
Spatial Organization

The urban form of Chan Chan is structured through large rectangular walled compounds, axial circulation routes, and layered courtyard sequences. Access into the individual ciudadelas is typically limited to narrow, highly controlled entry points. Within compounds such as Nik An, access is further structured through nested courtyard sequences and increasingly restricted zones, creating a clear progression from public to private areas. Together, these spatial arrangements suggest a carefully organized system of movement and visibility across the city. Rather than relying on vertical monumentality, authority is articulated through repetition, enclosure, and regulated access across the urban field (CyArk; World Monuments Fund).

Figure 8 | La ciudadela real Nik An. Source: National Geographic Historia
Figure 9 | Audiencia Plan Variations. Source: Academia

Figure 9 shows typological variations of audiencia compounds across multiple ciudadelas at Chan Chan, illustrating the standardized yet adaptable spatial module used in Chimú administrative architecture. An audiencia is a U-shaped administrative compound commonly found inside Chan Chan’s palace complexes (Academia).

Conclusion

Chan Chan demonstrates an architectural model in which power is organized through spatial order rather than a singular monumental form. Across the city, repetition, enclosure, and controlled access work together to structure movement and social hierarchy at the urban scale. The reliance on earthen construction further foregrounds processes of maintenance, adaptation, and environmental response, positioning the city less as a fixed monument than as an evolving infrastructural landscape. As such, Chan Chan offers a compelling precedent for understanding architecture as a collective and systemic practice embedded within broader cultural and ecological conditions.

Compiled by: Yiluo Li

Citations

https://www.britannica.com/topic/Chimu

https://www.cyark.org/projects/chan-chan/tapestry2

https://www.getty.edu/conservation/publications_resources/pdf_publications/pdf/mgt_plan_arch_sites_vl.pdf

https://www.wmf.org/monuments/chan-chan

https://whc.unesco.org/en/list/366/

Photo credits

https://archaeology.org/issues/may-june-2023/features/peru-chimu-chan-chan/

https://www.academia.edu/26083419/The_Urban_Concept_of_Chan_Chan

https://www.cyark.org/projects/chan-chan/tapestry2

https://historia.nationalgeographic.com.es/a/chan-chan-gran-capital-barro-poderoso-reino-chimu_6850

https://www.sciencedirect.com/science/article/pii/S1296207409001149

https://whc.unesco.org/en/list/366/gallery/

https://whc.unesco.org/en/canopy/chanchan/

https://ufdcimages.uflib.ufl.edu/AA/00/02/88/23/00001/buildingchanchan00smai.pdf

 

Tiébélé Houses, Burkina Faso

Tiébélé’s houses are an outstanding example of vernacular architecture as cultural art. They reveal how a community’s beliefs, social structure and environment can be woven into the very fabric of its buildings. The communal process with all villagers building and decorating each home is a model of collaboration and knowledge sharing.

In each family compound, men do the work of building in the dry season, while women handle all decorative painting and plastering just before the rainy season. Women are the sole keepers of the mural designs, they learn the motifs from elders and pass them to daughters through hands-on training. Because this is a vernacular tradition, there is no formal architect and knowledge is transmitted orally. Builders and painters all live locally in Tiébélé and nearby Kassena villages, motivated by communal duty and cultural obligation.

Because every villager participates, house building is a cultural rite. The communal construction and decoration serves as a vital means of passing Kassena culture across generations. Women, as the “sole guardians” of the mural tradition, use the process to teach daughters the ancestral patterns during large gatherings. In this way, intangible knowledge is preserved.

The core of the village is the Royal Court of Tiébélé, a walled clan compound that serves as the chief’s residence and ceremonial center. From this core, family compounds with painted houses grow outward in a roughly circular, fractal pattern. A narrow labyrinth of alleys links the houses, which aids communal life and defense, reflecting a tightly clustered form.

Tiébélé’s architecture is a living expression of Kasena culture. The built form and murals encode the community’s social organization, beliefs and history. For example, the compound is organized into five social domains and the choice of house shape immediately signals the occupant’s age, gender, and status. Dinia houses (30–40 m²) are irregular hourglass-shaped houses formed by two circular rooms joined by a narrow corridor reserved for elders, widows, unmarried women and children. These sprawling structures often form the nucleus of a compound.

Mangolo houses (20–30 m²) are a simple rectangular hut used by young married couples.  It is a more recent addition to Kasena architecture signifying social transition. Interiors may have a clay bench or seating ledge along one wall. These rectangular houses line the edges of the compounds or fill remaining plots.

Adolescent or unmarried men live in Draa huts (9–12 m²), a round single‑room with a thatch roof and an opening at the top under the eaves for ventilation. The Draa keeps community youth together and allows elders to oversee them easily, and the low door and dark interior teach discipline and security. Each family compound also contains outside kitchens and hearths, granaries, silos, and small altars or shrines to ancestors.

Most strikingly, every wall is a painted canvas of abstract symbols. The facades display red, white and black geometric murals (triangles, crosses, zigzags, animal and plant motifs). These motifs have deep meanings referencing Kassena folklore, animism and daily life (stars for hope, arrows for defense, animals for fertility and protection). While the particular symbols vary, every Kassena home is elaborately painted to express identity and beliefs, and to distinguish it from others in the village.

The architecture also serves practical needs. Thick earth walls stabilize indoor temperatures and resist attacks, small openings protect privacy and security, and the annual repainting waterproofs the walls just before the rainy season. In this harsh environment, such design is both symbolic and sensible, a key reason the Kassena have kept it unchanged for centuries.

Houses are built entirely from local natural materials. Walls are made of earth mixed with chopped straw and cow dung, either molded by hand or formed into adobe blocks. The walls are around 30 cm thick to buffer heat and cold. Foundations use rough stone or fired laterite to protect from erosion. Ceilings are low, often two meters high or less to expedite plastering. Roofs are flat made with wooden beams overlain by layers of packed earth or clay then laterite. This layered roof when compacted and patched with dung sheds rain but must be periodically re-plastered.

Construction is communal and new houses are built during the dry season. Houses have intentionally minimal openings as a defense measure inherited from times of conflict, with almost no windows and doorways only about two feet high, forcing entrants to stoop. Just before the rainy season, all village women gather to plaster and decorate each house. They first roughen and coat the dry mud walls, then paint by hand in the planned design. Pigments are prepared from local minerals mixed with water and clay (red from laterite soil, white from chalk, black from charred basalt or plant charcoal). After painting, each color is burnished with a stone, and finally the entire surface is varnished with a boiled African locust bean fruit solution. Tools may include feathers, combs or sticks for patterning. Throughout the process, the oldest woman present directs the patterns and sequences, ensuring the motifs are executed properly. Because every household participates, the decoration of a house is as much a social ceremony as a construction task. Family members give food and drinks to workers as payment, ensuring communal participation.

Tiébélé values local materials, sustainability and cultural context. These houses teach that design can be participatory and deeply symbolic, not just functional. In a world of standardized construction, Tiébélé’s earthen buildings remind us of the beauty of craft, community and continuity. The result is an inseparable fusion of architecture and art, every building is a cultural statement, unique yet part of a grand communal ensemble.

Citations:

  1. https://whc.unesco.org/en/list/1713/gallery/&index=37&maxrows=12
  2. https://globalgaz.com/tiebele-painted-houses/
  3. https://www.allisongreenwald.com/dora
  4. https://unusualplaces.org/the-painted-village-of-burkina-faso-africa/#:~:text=But%20it%E2%80%99s%20the%20decoration%20of,from%20the%20leaves%20of%20acacia

Backyard Community Club: DeRoche Projects

DeRoche Projects was founded in 2022 by Glen DeRoche after a decade-long stint at Adjaye Associates. After leaving Adjaye Associates and completing his M.Arch at The Bartlett School of Architecture, Glen relocated to Ghana where he began working with Jurgen Benson-Strohmayer. Now building his own practice, De Roche’s work places an emphasis on heritage, sustainable construction, and community. With a background in photography it comes as no surprise that his practice now works between Architecture and Art- with photography still being a large part of his creative process. 1

Four- meter rammed earth walls surround the Backyard Community Club’s tennis court in Accra, Ghana. The Backyard Community Club meets a need for public space in, utilizing a site strategy that DeRoche Projects calls “deliberately open-ended, where lines between sport, gathering, learning, and rest are blurred.” The court is bordered on one side by a garden of edible and medicinal plants along with restrooms and changing rooms. The remaining sides are bordered by either concrete or rammed earth walls that meet the surrounding neighborhood. 2

This project is the first instance of precast rammed earth modules in Ghana. Each module was designed with a perforation and taper, this design creates triangular fenestrations across the whole wall. 3

DeRoche’s use of rammed earth walls pulls from a long history of earth building in Ghana. Indigenous peoples in this area typically used wattle and daub as well as the Atakpame method- a way of building with earth creating monolithic earth walls that provided thermal mass to cool interiors. 4 DeRoche also has a personal connection to rammed earth walls, saying in an interview with PINUP, “I see texture as a way of deepening the sensorial qualities of architecture. It allows for depth, richness, and this poetic dance between light and shadow, which create emotive and surreal ways of making and experiencing space.” This is exemplified by the rammed earth modules in this project which cast deep shadows across the tennis court or garden depending on the time of day.

 

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Sources:

  1. Harvey-Ideozu, Angel. “An Architecture of One’s Own with Glenn DeRoche.” PIN–UP Magazine, PIN–UP Magazine, www.pinupmagazine.org/articles/glenn-deroche-interview
  2. Dezeen. “DeRoche Projects Encloses Accra Tennis Court with Rammed-Earth Walls.” Dezeen, 17 Nov. 2025, www.dezeen.com/2025/11/17/deroche-projects-backyard-community-club-accra/
  3. DeRoche Projects. DeRoche Projects, derocheprojects.com/.
  4. Souza, Eduardo. “Colors Of the Earth: Ghana’s Incredible, Rammed Earth Walls.” ArchDaily, 18 Nov. 2021, www.archdaily.com/914736/colors-of-the-earth-the-incredible-designs-of-rammed-earth-walls-in-ghana