Mosques, Urban Planning and the Religious Landscapes of Birmingham Richard Gale Department of Sociology, University of Birmingham

Introduction Research on urban planning and mosques in Birmingham. Exploration of how faith communities engage with local government departments and policies. Illuminates wider issues of how religious values are confronted by secular principles of administration. Religious buildings fulfil not only ritual and practical functions, but also have symbolic resonance for specific communities and urban communities as a whole.

Research on urban planning and mosques in Birmingham.

Exploration of how faith communities engage with local government departments and policies.

Illuminates wider issues of how religious values are confronted by secular principles of administration.

Religious buildings fulfil not only ritual and practical functions, but also have symbolic resonance for specific communities and urban communities as a whole.

In planning terms, most development upon or change of use of land involves planning permission from local council. Planning applications considered in relation to local plan policies, in terms of whether proposals ‘fit’ with existing land-use. In relation to religious facilities, spatial criteria of planning and needs of faith communities often diverge. For example, most communities need premises (churches, synagogues, temples and mosques) near to where members of community reside. However, planning policies often resistant to establishment of such premises in residential areas, on account of noise and disturbance. Planning also impacts on architectural design of religious buildings, in terms of how ‘new’ styles harmonise with existing landscapes. Examining how, over time, different faith communities have overcome planning issues in the development of their sites of worship reveals a ‘hidden history’ of these sites themselves.

In planning terms, most development upon or change of use of land involves planning permission from local council.

Planning applications considered in relation to local plan policies, in terms of whether proposals ‘fit’ with existing land-use.

In relation to religious facilities, spatial criteria of planning and needs of faith communities often diverge.

For example, most communities need premises (churches, synagogues, temples and mosques) near to where members of community reside.

However, planning policies often resistant to establishment of such premises in residential areas, on account of noise and disturbance.

Planning also impacts on architectural design of religious buildings, in terms of how ‘new’ styles harmonise with existing landscapes.

Examining how, over time, different faith communities have overcome planning issues in the development of their sites of worship reveals a ‘hidden history’ of these sites themselves.

Birmingham Central Mosque, Highgate

Originally planned in 1956, as part of post-war redevelopment of inner-urban area of Highgate. Thus, inherent feature of contemporary Birmingham landscape. Long construction period, with financial and planning complications. Ultimately completed in 1975, following extensive funding campaign among local Muslim community. 1982, applied for permission to broadcast call to prayer ( adhan ) from minaret. Became national test-case, with heavy opposition. 1986, application for adhan finally approved. More recently, mosque hailed by local authority as a ‘landmark’ for the city.

Originally planned in 1956, as part of post-war redevelopment of inner-urban area of Highgate.

Thus, inherent feature of contemporary Birmingham landscape.

Long construction period, with financial and planning complications.

Ultimately completed in 1975, following extensive funding campaign among local Muslim community.

1982, applied for permission to broadcast call to prayer ( adhan ) from minaret. Became national test-case, with heavy opposition.

1986, application for adhan finally approved.

More recently, mosque hailed by local authority as a ‘landmark’ for the city.

Jame Masjid, Handsworth (formerly the President Saddam Hussein Mosque)

Planned in mid-1970s, mosque built on site allocated by city council. In part, to overcome ‘problem’ of noise disturbance caused through use of ‘prayer houses’ in local area. Local authority originally insisted that building should be built without dome and minaret to be more ‘sympathetic’ with location. However, grant received for completion of building from Iraqi government made it a condition of the funds that building incorporated ‘traditional’ elements. Subsequently, design allowed with dome and minaret.

Planned in mid-1970s, mosque built on site allocated by city council.

In part, to overcome ‘problem’ of noise disturbance caused through use of ‘prayer houses’ in local area.

Local authority originally insisted that building should be built without dome and minaret to be more ‘sympathetic’ with location.

However, grant received for completion of building from Iraqi government made it a condition of the funds that building incorporated ‘traditional’ elements.

Subsequently, design allowed with dome and minaret.

Jame Masjid (viewed from Birchfield Road)

St Phillip’s Cathedral (Anglican) St Chad’s Cathedral (Roman Catholic)

St Phillip’s Cathedral

(Anglican)

St Chad’s Cathedral (Roman Catholic)

St Phillip’s: Built by local architect Thomas Archer in 1709-25 (consecrated in 1715). When Diocese of Birmingham created in 1905, St Phillip’s was chosen as cathedral over St Martin’s (in the Bull Ring), having been previously a parish church. Despite its small size, building is significant as a rare example of ‘English Baroque’, which Archer had seen first hand during travels to Italy (And Foster, 2005: 40). Stained glass windows, designed by Edward Burne-Jones in 1897, depicting scenes including the Ascension, Nativity, Annunciation to the Shepherds and Crucifixion. St Chad’s: Major building of the nineteenth century ‘Gothic Revival’, built by A.W.N. Pugin between 1839-41. Pugin drew directly on German styles, both in design and detailing. Most striking part of building is the west front, with its two towers rising either side of the entrance and windows. Building acts as a visual anchor-point in the changing road arrangements taking place around it.

St Phillip’s:

Built by local architect Thomas Archer in 1709-25 (consecrated in 1715).

When Diocese of Birmingham created in 1905, St Phillip’s was chosen as cathedral over St Martin’s (in the Bull Ring), having been previously a parish church.

Despite its small size, building is significant as a rare example of ‘English Baroque’, which Archer had seen first hand during travels to Italy (And Foster, 2005: 40).

Stained glass windows, designed by Edward Burne-Jones in 1897, depicting scenes including the Ascension, Nativity, Annunciation to the Shepherds and Crucifixion.

St Chad’s:

Major building of the nineteenth century ‘Gothic Revival’, built by A.W.N. Pugin between 1839-41.

Pugin drew directly on German styles, both in design and detailing.

Most striking part of building is the west front, with its two towers rising either side of the entrance and windows.

Building acts as a visual anchor-point in the changing road arrangements taking place around it.

Singer’s Hill Synagogue, Blucher Street (City Centre)

Singer’s Hill Synagogue, in Blucher Street, built by Yeoville Thomason, 1855-6. Remains a focal point for Birmingham’s Jewish community and is the oldest extant ‘cathedral synagogue’ in Britain (Andy Foster, 2005: p.208). Built in ‘Italianate’ style, with contrasting red brick and stonework. Tucked away in a rapidly changing – and otherwise unprepossessing – location near the Mailbox and Alpha Tower, the courtyard and wings of the Synagogue are arresting. The three-arched entrance, surmounted by rose window give a touch of grandeur to the main body of the building.

Singer’s Hill Synagogue, in Blucher Street, built by Yeoville Thomason, 1855-6.

Remains a focal point for Birmingham’s Jewish community and is the oldest extant ‘cathedral synagogue’ in Britain (Andy Foster, 2005: p.208).

Built in ‘Italianate’ style, with contrasting red brick and stonework.

Tucked away in a rapidly changing – and otherwise unprepossessing – location near the Mailbox and Alpha Tower, the courtyard and wings of the Synagogue are arresting.

The three-arched entrance, surmounted by rose window give a touch of grandeur to the main body of the building.

Conclusions Religious buildings of different faith communities in Birmingham are inherent features of the urban fabric. Looking historically at their development , such as through the lens of planning, reveals the importance of place to the rspective communities, both as resources and as physical and social symbols. Many places of worship – Birmingham Central Mosque, St Chad’s Cathedral, Singer’s Hill Synagogue, St Martin’s in the Bull Ring – are visual and spiritual anchor-points in the otherwise rapid and ongoing change of the city. Nevertheless they are an inherent part of that very process of urban change itself.

Religious buildings of different faith communities in Birmingham are inherent features of the urban fabric.

Looking historically at their development , such as through the lens of planning, reveals the importance of place to the rspective communities, both as resources and as physical and social symbols.

Many places of worship – Birmingham Central Mosque, St Chad’s Cathedral, Singer’s Hill Synagogue, St Martin’s in the Bull Ring – are visual and spiritual anchor-points in the otherwise rapid and ongoing change of the city.

Nevertheless they are an inherent part of that very process of urban change itself.