[EN] In the first half of the 20th century, Mexico, India and Egypt, embarked in a process of cultural self-affirmation that will live its mark in their national architecture. These three countries are placed in regions with an architectural heritage for thousands of years that, unfortunately, they have been disrespected during the Western occupation. Far from a change taking place, the blind faith in Western culture made them embrace the international style that hardly could be accepted by the lack of technical adequacy and scarcity of economic resources. Against this background, three figures emerged that are the purpose for this study: Hassan Fathy, Juan O'Gorman y Balkrishna V. Doshi. These architects present parallel lives; located obstinately against the century of the specialization and committed to acting as a guard of the local traditions. These architects will try to achieve answers to the questions of architectural identity suitable to their new nations. An identity which modernity is based on the local tradition and the technology adapted to the level of development of their countries and appropriable for their beneficiaries. The study tries to demonstrate the degree of affinity of their discourses, despite the apparent distance of their homelands. We will focus on the strategies to confront those common problems that they found in the course of their works. These strategies will form a common catalogue of architecturally applicable solutions in developing countries who try to reach the benefits of globalization without giving up their cultural roots. / [ES] En la primera mitad del siglo XX, México, India y Egipto, se embarcaron en un proceso de autoafirmación cultural que tendrá su eco en la arquitectura nacional. Se trata de tres estados asentados en regiones con una herencia arquitectónica de miles de años que, lamentablemente, había sido denostada en una lucha de poder durante la ocupación occidental. Lejos de producirse un cambio, la fe ciega en occidente les hizo abrazar un estilo internacional que a duras penas podía ser aceptado por la falta de adecuación técnica y carestía de recursos económicos. Ante este panorama, surgieron las tres figuras que son objeto de estudio: Hassan Fathy, Juan O'Gorman y Balkrishna V. Doshi. Estos arquitectos presentan vidas paralelas; ubicadas tercamente a contracorriente en el siglo de la especialización y empeñadas en actuar como centinelas de las tradiciones locales. Los tres arquitectos tratarán de lograr respuestas a las cuestiones de identidad arquitectónica dentro de sus naciones embrionarias. Una identidad cuya modernidad se base en la tradición local y la tecnología apropiada al nivel de desarrollo de sus países natales y apropiable por sus beneficiarios. El estudio pretende demostrar el grado de afinidad de sus discursos, pese a la lejanía aparente de sus países de origen. Se incidirá sobre sus estrategias para afrontar aquellos problemas comunes que se encontraron en el ejercicio de su profesión. Estas estrategias configurarán un catálogo común de soluciones arquitectónicas aplicables en países en vías de desarrollo que pretendan alcanzar los beneficios de la globalización sin renunciar a sus orígenes. / [CA] En la primera meitat del segle XX, Mèxic, Índia i Egipte, es van embarcar en un procés d'autoafirmació cultural que tindrà el seu ressò en l'arquitectura nacional. Es tracta de tres estats assentats en regions amb una herència arquitectònica de milers d'anys que, lamentablement, havia estat injuriada en una lluita de poder durant l'ocupació occidental. Lluny de produir-se un canvi, la fe cega en occident els va fer abraçar un estil internacional que amb prou feines podia ser acceptat per la falta d'adequació tècnica i carestia de recursos econòmics. Davant aquest panorama, van sorgir les tres figures que són objecte d'estudi: Hassan Fathy, Juan O'Gorman i Balkrishna V. Doshi. Aquests arquitectes presenten vides paral·leles; situades tossudament a contracorrent al segle de l'especialització i obstinades a actuar com a sentinelles de les tradicions locals. Els tres arquitectes tractaran d'aconseguir respostes a les qüestions d'identitat arquitectònica dins de les seves nacions embrionàries. Una identitat moderna basada en la tradició local i la tecnologia apropiada al nivell de desenvolupament dels seus països natals i apropiable pels seus beneficiaris. L'estudi pretén demostrar el grau d'afinitat dels seus discursos, malgrat la llunyania aparent dels seus països d'origen. S'incidirà sobre les seves estratègies per afrontar aquells problemes comuns que es van trobar en l'exercici de la seva professió. Aquestes estratègies configuraran un catàleg comú de solucions arquitectòniques aplicables en països en vies de desenvolupament que pretenguin aconseguir els beneficis de la globalització sense renunciar als seus orígens. / Artola Dols, S. (2015). VIDAS PARALELAS: HASSAN FATHY, JUAN O'GORMAN Y BALKRISHNA DOSHI. Paralelismos y divergencias a través de sus obras y teorías sobre arquitectura en el contexto postcolonial [Tesis doctoral]. Universitat Politècnica de València. https://doi.org/10.4995/Thesis/10251/59435

This missiological project seeks to study the role of the Guinnesses and Kumms in reaching the Sudan Belt, particularly through the Sudan-Pionier-Mission (SPM) founded in 1900. The term Sudan Belt referred to Africa between Senegal and Ethiopia, at that period one of the largest areas unreached by Christian missionaries. Grattan Guinness (1835-1910) at that time was the most influential promoter of faith missions for the Sudan. The only initiative based in Germany was the SPM, founded by Guinness, his daughter Lucy (1865-1906), and her German husband Karl Kumm (1874-1930). Kumm has undeservedly been forgotten, and his early biography as a missionary and explorer in the deserts of Egypt is here brought to light again. The early SPM had to struggle against opposition in Germany. Faith missions were considered unnecessary, and missions to Muslims untimely by influential representatives of classical missions. The SPM was seeking to reach the Sudan Belt via the Nile from Aswan. The most promising figure for this venture was the Nubian Samuel Ali Hiseen (1863-1927), who accomplished a scripture colportage tour through Nubia. Unfortunately, he was disregarded by the first German missionary, Johannes Kupfemagel (1866-1937). When the SPM failed to reach the Sudan Belt due to political restrictions, Kumm and the SPM board were divided in their strategies. Kumm planned to pursue a new route via the Niger River, seeking support in Great Britain rather independently. The SPM, holding on to Aswan, dismissed Kumm, and began to decline until it made a new start in 1905, but for a long time remained a local mission work in Upper Egypt. The Sudan United Mission however, founded by the Kumms in 1904, did indeed reach the Sudan Belt. An analysis of the SPM reveals its strengths and weaknesses. The SPM grew out of the Holiness movement and shared the urgency, which made faith missions successful, but also was the SPM's weakness, as it suffered from ill-preparedness. The SPM innovatively gathered together single women from the nobility in a community of service for missions under its chairman, Pastor Theodor Ziemendorff (1837-:1912). / Christian Spirituality, Church History and Missiology / D.Th. (Missiology)

This missiological project seeks to study the role of the Guinnesses and Kumms in reaching the Sudan Belt, particularly through the Sudan-Pionier-Mission (SPM) founded in 1900. The term Sudan Belt referred to Africa between Senegal and Ethiopia, at that period one of the largest areas unreached by Christian missionaries. Grattan Guinness (1835-1910) at that time was the most influential promoter of faith missions for the Sudan. The only initiative based in Germany was the SPM, founded by Guinness, his daughter Lucy (1865-1906), and her German husband Karl Kumm (1874-1930). Kumm has undeservedly been forgotten, and his early biography as a missionary and explorer in the deserts of Egypt is here brought to light again. The early SPM had to struggle against opposition in Germany. Faith missions were considered unnecessary, and missions to Muslims untimely by influential representatives of classical missions. The SPM was seeking to reach the Sudan Belt via the Nile from Aswan. The most promising figure for this venture was the Nubian Samuel Ali Hiseen (1863-1927), who accomplished a scripture colportage tour through Nubia. Unfortunately, he was disregarded by the first German missionary, Johannes Kupfemagel (1866-1937). When the SPM failed to reach the Sudan Belt due to political restrictions, Kumm and the SPM board were divided in their strategies. Kumm planned to pursue a new route via the Niger River, seeking support in Great Britain rather independently. The SPM, holding on to Aswan, dismissed Kumm, and began to decline until it made a new start in 1905, but for a long time remained a local mission work in Upper Egypt. The Sudan United Mission however, founded by the Kumms in 1904, did indeed reach the Sudan Belt. An analysis of the SPM reveals its strengths and weaknesses. The SPM grew out of the Holiness movement and shared the urgency, which made faith missions successful, but also was the SPM's weakness, as it suffered from ill-preparedness. The SPM innovatively gathered together single women from the nobility in a community of service for missions under its chairman, Pastor Theodor Ziemendorff (1837-:1912). / Christian Spirituality, Church History and Missiology / D.Th. (Missiology)