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Site and Ecclesiastical Architecture in Akure, Nigeria: the Critical Nexus

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Site and Ecclesiastical Architecture in Akure, Nigeria: the Critical Nexus International Journal of Science and Research (IJSR) ISSN: 2319-7064 Index Copernicus Value (2016): 79.57 | Impact Factor (2017): 7.296 Site and Ecclesiastical Architecture in Akure, Nigeria: The Critical Nexus Davies O. Akingbohungbe1, Jubril A. Olanusi2, Mayowa P. Ogunruku3 Department of Architecture, Joseph Ayo Babalola University, Ikeji-Arakeji, Osun State, Nigeria Abstract: Site and architecture work together to build common theme, sense of place and setting. They mutually complement and enhance each other; thus promoting intended use and desired behaviours within the particular designed space. The emergence of Pentecostalism in Nigerian religious terrain resulted in multiplicity of worship centres across the nation’s human settlements with varying qualities of architectural environments. This paper takes a succinct look at the emerging architecture and bemoans the evident neglect of the potentials of positive setting in enhancing the goals of such centres. It puts forward appropriate professional and policy recommendations for better performance. Keywords: Architecture, Ecclesiastical, Christianity, Church, , Pentecostalism Site, Worship centres 1. Introduction It is evident that Nigeria’s religious landscape was once dominated by the Catholic and Anglican churches, but today The history of Christianity in Nigeria up till date is in three there is a rising wave of evangelical and Pentecostal phases. The first attempt to introduce Christianity to the movements, many of which are ―African Initiated geographical area later known as Nigeria was in Churches,‖ independently started in Africa by Africans: Benin/Warri areas of Niger Delta in the 15th Century. It was Christ Apostolic Church, the Redeemed Christian Church of carried out by the Catholic Portuguese Missionaries. God, Living Faith Church Worldwide, Christ Embassy, However, the attempt was a failure because of some factors Deeper Christian Life Ministry, Mountain of Fire and already clearly stated by some eminent scholars like Ryder, Miracles Ministries, Lord’s Chosen Charismatic Revival Ade Ajayi, Erivwo, Lamin Sanneh and Peter Clarke. Movement, The Synagogue, Church of All Nations, Celestial Church of Christ, and Dominion City—to name a Ade- Ajayi (1965) mentioned in his work, Christian few. (Unah 2017). Due to increasing population and Missions in Nigeria, that The C.M.S. was the largest and the demanding growth emanating from scriptural evangelism most significant in this period. Being part of the established these churches unavoidably impacted on land resources Church and based in london. It had the greatest influence in without appropriate guidelines on site specifics. The the British government. They established their mission in consequence is the depreciation and delimitation to the Badagry in 1845 and they led the expansion into the Yoruba hallowed reverence and awe stricken emotional approach to country. In other words, the C.M.S. (Anglican) played a centres of worship excepting perhaps the interior. prominent role in the evangelization of Nigeria. Apart from the Anglican mission, the Methodist, Baptist and Catholic All spaces, interior and exterior, are designed to support one denominations also made their impact felt in Nigeria before or more specific activities pursuant to their central goal of the end of the 19thc. However .the contribution of each theme. The behavioural qualities of the activity will mission to this common factor was not equal in men, influence the form that the space takes (Brogden, 1979). material, and length of service or significance. Conversely, the form of the space affects people’s perception of the space and hence the way they use it. Thus, The European Christian Missionaries made a second attempt there is an inherent relationship between behaviour, to Christianize Nigeria in the 19th century. The perception and form. The task of architecture is the careful Christianization of the country between the 19th-21st synthesis of these components to provide a positive visual centuries came in two phases. The first phase was led by the language which all buildings of all ages, according to Methodist mission in September, 1842 under the leadership Heimsath (1977), are supposed to broadcast or blare forth. of Thomas Birch Freeman. He entered Abeokuta through Conventionally, ecclesiastical buildings are of note in this Badagry which became an entreport to Yoruba land. The domain as their architectural settings are germane to creating town of Abeokuta became the ―sunrise within the tropics‖. archetypal spiritual environment, which Akingbohungbe He was followed closely by Henry Townsend, a missionary (2005) described as an ethos of inspirational site. of the Church Missionary Society (Anglican), who equally settled in Abeokuta in December, 1842. The missionaries This is a conspicuously missing ingredient in the were given a rousing welcome and hospitality by Sodeke, architecture of the generation of emerging Pentecostal the traditional ruler of Abeokuta . These earlier missionaries worship centres of the last five decades in Nigeria. While the were followed by the Baptist and Roman Catholic in the designs of the internal spaces may provide some measure of evangelization of Yoruba land. The Christian Missionaries inspirational site, those of the external spaces rarely offer the equally visited the Eastern part of Nigeria almost at the time essential complementary site capable of enhancing spiritual they visited Yoruba land. The Christian missionary development. The objective of this paper is thus to provide: enterprise was delayed in the Northern part of the country because of religious and political factors. Volume 7 Issue 10, October 2018 www.ijsr.net Licensed Under Creative Commons Attribution CC BY Paper ID: ART20191272 DOI: 10.21275/ART20191272 162 International Journal of Science and Research (IJSR) ISSN: 2319-7064 Index Copernicus Value (2016): 79.57 | Impact Factor (2017): 7.296 The significance of the relationship of architecture and single street. This remarkable spread and the size of sites An overview of emerging trends in ecclesiastical adherents involved make the architecture of the centres a architecture worthy concern, as it constitutes a tangible proportion of the A highlight of inducing factors of the trend cityscape. The criteria for positive site It is significant to observe that most of the centres did not evolve from professional architect’s practise but from This will provoke necessary advocacy for and stimulate quacks with some connections with the user denominations. appropriate design of building environment to contribute to It is a common feature for some to be token donations from the goal of ecclesiastical buildings. some faithful and simply require mere renovations, which the ministers direct and supervise. In a good number of cases 2. Site and Architecture where lands are purchased, site selection criteria hardly go beyond proximity to members and cost of the land. Sites are specific locations, designed or non designed, generated by ecological, technological or cultural influences The development of acquired lands presents another and experienced by people who encode and decode problem as its architecture is seen as a commodity. meanings from it. Buildings and sites can be designed to Emphasis is thus placed on the enclosure, in terms of its read as one entity, as the dynamic interplay between possible optimum coverage, capacity and liturgical architecture and nature of the site, or as discrete entities conformity. Development is usually in phases on account of (Motloch, 2001). Site and architecture work together to build financial constraints, even when the design is not so common theme, sense of place and setting. A successful site planned, and it is most commonly done in-house. Since is designed to promote intended use and desired behaviours. occupation often times precedes completion, external works It explores people-environment relationships, exploiting and landscaping are hardly executed if at all they are landscape of high relevance and deep meaning. This enables programmed. the environment to evoke strong mental images and be remembered over extended period of time. It possesses The environment is therefore left to the imagination of capacity for stimulating deep, personal, spiritual meditation zealous and concerned adherents and or ministers who in and intercourse in patrons, which are central in ecclesiastical most cases are architectural illiterates. All manners of architecture. Akinduro (2002), aptly pointed out that the environment thus result, having neither direction nor most basic element of religion is worship and it is expressed attraction, comfort nor care, order nor organization, soothing in two major ways namely, meditation and ritual. Meditation nor fragrance, shade nor shadow, and with severe effects on gives depth and positive effects to ideas imparted while it, at indoor conditions. the same time, provides opportunities for inspiration. Achunike (2004) asserts that ―Pentecostals have a very high Training which these centres offer is a natural component of sense of aesthetic. This is evidenced in the architectural every human enterprise. Educationists agree that training beauty of their churches and their interior decorations.‖ environment profoundly affects responses. Recent Pentecostalism has succeeded tremendously in influencing behavioural evaluation researches (Heimsath, 1977) confirm the aesthetic set-up of the mainline churches in Nigeria. One a direct relationship between
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