1] Fifty-six years of exile two kilometers away from your own homeland experienced by hundreds of people. Exile in foreign and hostile lands, exile in prisons, exile that run over by days and seasons, until it becomes everyday reality, is the common condition of a population. slowly a new territory becomes place, where a collective memory grows and progressively fades the past, a population that meet a spatial significance again. we meet them in a line at the border of Jerusalem with their orange id, but are they citizens in reality? can they become actors of the cultural, s

Our project consists of two parts, on the one hand of infrastructures for a course center, „Academia”, and on the other hand of a multi-functional building. We aim to give the village economical support, without affecting the identity of the village.

The project presents a removable and reusable pre-fabricated security wall system.

The parts are intended to always find a new place and the next use for themselves. It might end up being be the next media-favourable counter-national crisis or a shorter term use in limiting urban space.
With time, as the wall will never be cleansed or given to hands of censorship, it becomes a documentation of history, feelings of rage and desperation, and individual expression throughout times.

The project communicates an attitude of both, extreme optimism (stating that every crisis and all walls will fall at a point in time), and extreme pessimism (stating that people will not ever learn, and such walls shall always be needed among us).

Imagining oneself in a situation of living with such a structure makes one wonder what a fine line it can be between optimism and pessimism, hope and desperation.

Indeed, the project is a parody of the all-embracing pragmatist ideology of contemporary European architecture. But being that – an architectural caricature – does not mean it’s anywhere near humour.

Politicians create ideological structures. Architects create physical structures. Art-makers create intellectual structures (the project is intended for just one of these categories).

Key - word of the proposal is: IDENTITY. Change the site in place, recognizble, from where to feel to belong; a place able to make relationship with other reality. Renew the connexion with the contest and the territory. Renew a social web founded on benevolence.

Ein Hud village characterise is spontaneous building, wiyhout a urban web and, for conseguence, of community place for relationship; there are non primary utility. Village offer no attraction, except a beautiful overlook on the sea.

His dry reality painfully contrast with the near and green village of Ein Hod.

These questions are important, but the Ein Hud case exceeds the major problems of any village.
The most important question that can be presented to the young state of Israel concerns the grandeur of a nation. What makes the grandeur of a nation? It’s military force? Maybe. Its democracy ? Certainly ! But the invisible grandeur of any nation is incarnate and revealed by its humanity.
This project tries to answer the question, by attempting to give back to the villagers their dignity and to the state, its humanity.

Here the impossible union of separate spheres is actual. Here the past and future are conquered and reconciled - T.S Eliot

Our proposal aims to conquer and reconcile past and future through landscape reclamation, sustainability, acknowledgement, education and respect for memory.

The landscape reclaimed is that of terraced olive groves, the traditional Palestinian agricultural landscape. The olive groves act as a buffer zone between Mt. Carmel nature reserve areas and settlements, holding both symbolic and actual economic possibilities along with ecological conservation benefits. The notion is inspired by the UNESCO Biosphere Reserve concept. The idea is to combine a conservation function with a development one that fosters a sustainable social, cultural and ecological, human economic development. Conserving biological diversity is coupled with the educational goal of learning about traditional forms of land-use and sharing indigenous knowledge on how to manage resources in a sustainable way.

The village's story as a place of exile on its own land is, to us, its main narrative. Our challenge in this work was to enable the village to develop and expand as an independent, self-sustaining place, while keeping in mind and heart the memory of old Ein Hud. In this context, we have addressed wider issues of defining man's relationship to the land: "ownership" versus "belonging", territory and ex-territory, and multi-faceted spaces.

Alexander Langer, Attempt of a Decalogue for the Inter-ethnic cohabitation, November 1, 1994. ( www.alexanderlanger.it )

In order to culminate successfully this idea, it is necessary that citizens work under a system of values that considers three principal aspects: responsibility, team work and conscience.

How do you fight this forced stagnation? How do you solve a political problem on an urban and architectural scale?

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It is pointless, now, to guess the material future form of the vision of life together; two states or one?! Perhaps a confederation?! Or maybe a federation?! And what about cantons?1 In any case, the primary condition for advancing the vision of living together is self-evident, both as a supreme moral imperative and as a practical matter of the here and the now; an immediate end to the state of occupation.

Thus, How to make the situation?
We propose the place without worth.
It is impossible to be occupied means that it is to lose the place that can be occupied. It is not worth occupying it from the point of view of occupation side.

First off, these goals are particularly addressing to the production of instruments allowing to take action on the Israeli-Palestinian territory.
Generally, we take the project for Ein Hud as a way to develop these planning tools for the whole territory.

Secondly, it is the issue of a sustainable future that draws the lines of our proposition. In that choice, the analysis of Ein Hud’s situation shows that a long-term solution can only be considered to the scale of the whole Israeli-Palestinian territory, for we also comprise in sustainability the access to natural ressources and the possibilty of circulation and exchanges. This double issue supposes the construction of networks and roads, and that can only be considered on a territory-scale.

In the present situation of the town of Ein Hud, four problems are identified: first it is the disorder of roads, that approximately occupy the 31, 30% of the town and they are without no order, preventing the conformation of built structures concentrated; the second aspect is the dispersion of buildings due to the previous problem; the third is the absence of green areas and finally the lack of definition of the limit of the town.

We have based our proposal on existing traces of an older road completing, where necessary, the missing pieces and enlarging it to an adequate size.

- how can a group of arbitrarily positioned houses be transformed into a place of identity with a sustainable and autonomous future?
- how can it form a unity with its surrounding landscape – anchoring the village within a readable context of culture and land use and creating a continuity of heritage: linking a past of before 1948 and a future of peace- [and meaning-] full coexistence?
- what will be the appropriate measures of architecture and urban planning to efficiently securing legal recognition and corresponding in a moderate way to growing self-confidence?

Its challenge is to use design and the other tools in order to resolve conflicting territorial claims and (planning) cultures and to provide a new model for human habitation in terms of: Land, Energy, and Resource Use in combination with economic development and diversification.

This proposal offers an alternative spatial planning concept, i.e. compact, mixed use, three dimensional urban ecosystems otherwise referred to as the concept of Econization. It relies on application of the Smart Growth Principles.

It is not meant to be construed as a contumely position but rather as a constructive criticism of the current cultural planning methodology.

The alternative spatial concept shall exclude ay ideological or physical manifestation of apartheid as government policy and cultural division. The alternative spatial concept offers sustainable designs for Arab villages Israeli villages in a unified urban structure.

The primary goal that offers sustainability in the long term makes efficient use of the land without causing overcrowding. The village can expand vertically with demographic growth.

The secondary goal is to design a multi-functional center. The center can function as a nexus for the community and the gathering place for exhibitions, education and hospitality.

Therefore the proposed plan allows a durable development for Ein Hud with regards to its demographical necessities but offers also improvements for Ein Hod in terms of economical and cultural development.

So, the conception issue is the following : how to connect the two villages in spite of the distance between them ?
If the inhabitants of Ein Hud cannot go back to their village of origin, then we shall make all our efforts so that this village comes to them.

The urban plan is based on territorial parameters, working on the hypothesis of an opening towards what surrounds the village. This opening goes beyond the future of the neighbouring area. We have tried to come up with a model that could be used in other areas with similar social, political and orographic characteristics. The urban design followed an accurate research on the development of Palestinian camps and cities. The relationship among those cities and the territory, and their capacity to adapt to diverse climates and orographic conditions derives from a sensitivity linked to the agricultural productivity and thus to survival in difficult areas.

The link with the territory has become, therefore, a leit motiv with which we have faced the design of an urbanistic, social, economic and cultural development of Ein Hud.

Who are we in time and expanse, when peolple cries and builds walls ?

How do we stop spiral violence, build new barrier ?

Can we exchange tears to smile ? Can we change each other from bad to good ?

Can we live in better world, without loud ?

Can we teach / learn moving like strange, like unliked ?

Do we know about other religion more that it is different than our ?

Do we want ……

Ein Hud Center …. is this real ?

Brick like Parachute.

Everyone watches throught glass.

Interior more attra

Olive and sunshine down on people
living in Ein hod and Ein hud are
very important to achieve the
seamless territory.
They have different mind but it is the same
that they eat olive and live in the same place.
There's no use only to think about the
masterplan of Ein hud. To make the
seamless territor, we have to think
about both of the villege.

2. How to make the seamless territory?

To make the seamless territory, I use the porous wall.
The wall has various scale of holl. The holl gets bigger,
the wall will disapear.

3. Placing the porous wall

To create a time without war, hate and the acceptance for the not recognized villages in their regional islands. It should be no question about land for the nrv’s. They have the same rights and possibilities as the other villages/cities.

The current development situation of Ein Hud shows an uncontrolled, informal growth. The area's segmentation is mainly influenced by strategies of occupation and topography. Temporary school building and mosque should work functionally as focus points, but despite their central position in the village they do not form a centre. The spread along the slope, enclosing a lot of gaps, disable the reading of a clear site structure and the creation of a sitespecific character.

The fact that Ein Hud has not been recognized as an official village causes its people walk over a “detached ground”. The first question that emerged through the design process was how to create or reinforce an identity for the land? It became an issue of land identity. Giving Ein Hud a distinct visual and spatial identity will promote a rooting of the people.

The land has a local product…

The first step in the development of the work was to device a product that could become an incentive of economical exchange for the Village. We identified grapes as part of the different products cultivated in the region. The production of grapes is present in a few regions of Israel. Some of the goods that could be derived could be raisins, balsamic vinegar, grape juice, jams, jellies, and wine (under Ein Hud’s people approval). The growing of grapes within the village creates a potential connection for economical and employment development for the people of Ein Hud. It also introduces the possibilities of economical consortiums with other villages in the periphery including Ein Hod. One aspect that strengthens this belief in the product is that it could become a venture for the whole community.

The land has a face…

The utilization of grapes was chosen for its double consequence. Its produces multiple products and creates a distinctive spatial effect. The grapes will be grown on trellises that will become a prominent element of the landscape. Ein Hud will become known for this spatial quality created by the trellises and become a destination for visitors to the area.

The face of Ein Hud will also primarily be identified by the spaces created via the pedestrian path rooted within and across the village. This element provides circulation between major nodes and centers of the village and uses the mosque as its central anchor. The centrality of the mosque is further augmented by the axis that is created by linking the main entrance to the village with the proposed civic building, mosque, and finally the proposed community center. The tip of each path spills onto a small terrace, which is utilized by the people of that particular area of the village for more private community space and commerce. Some of these terraces are screened to provide added privacy.