Colonial architecture in Panama City. Analysis of the heritage value of its monastic buildings

Article Colonial Architecture in Panama City. Analysis of the Heritage Value of Its Monastic Buildings Antonio Cubero Hernández 1,* and Silvia Arroyo Duarte 2 1Department of Urbanistic and Land Management, Higher Technical School of Architecture, University of Seville, 41004 Sevilla, Spain 2 Departamento de Arte, Facultad de Arquitectura y Diseño, Universidad de Panam á , Panama City, Panama; [email protected] *Correspondence: a.cuber[email protected] Received: 17 November 2020; Accepted: 18 December 2020; Published: 21 December 2020   Abstract: The Historic District of Panama City was inscribed on the World Heritage List in 1997 for representing an exceptional example of 17th century colonial urban planning in the Americas. This article focuses on the specific analysis of the deteriorated monastic typology, highlighting its historical role as an articulating piece of the original urban layout designed in 1673 after the transfer from Panam á Viejo to the current location and which continues today. Our methodology consisted of reviewing the different stages of each of these buildings, extracting common events, and identifying the examples of the greatest value loss, with the aim of enhancing and highlighting their historical footprint. This study includes approaches from urbanism, architectural history, and heritage preservation that allows us to discuss possible tools, either for protection or adaptative reuse, to avoid the deterioration of such important historical heritage. Keywords: Panama; monastic buildings; World Heritage; historical district; colonial architecture 1. Introduction The Republic of Panama is in the center of the American continent, connecting North America and South America. Cooke and S á nchez [ 1 ] (p. 3) explain that it serves as a bridge or corridor between these great masses and influenced the spread of people, agriculture, and technology, which it continues to do to this day. The first settlement of the city in modern times is known today as the archaeological site of Panam á Viejo. It was the first city founded in 1519 by the Spanish in the American Pacific, near an indigenous fishing village. Today, it is an archaeological site in the middle of a growing modern city. In 1671, Henry Morgan and his pirates attacked the city by land, arriving from the Atlantic. That place was burned, destroyed, abandoned, and used as a quarry for the construction of the new settlement to the west, known today as the Historic District of Panama City, the case study of this article. According to its “Retrospective Statement of Universal Value” [ 2 ], the city moved near the Anc ó n Hill looking for higher quality resources in 1673. It was strategically located in a peninsula that was easier to defend and “closer to the islands that were used as the port and near the mouth of a river that eventually became the entrance of the Panama Canal” [2] (p. 2). Today, the Historic District of Panam á is a “unique blend of 19th and early 20th century architecture inspired by late colonial, Caribbean, Gulf Coast, French, and eclectic but mostly Neo-Renaissance styles. In the 19th and early 20th centuries, building styles evolved significantly, but spatial principles were fundamentally preserved” [2] (p. 3). Designs 2020,4, 57; doi:10.3390/designs4040057 www.mdpi.com/journal/designs Designs 2020,4, 57 2 of 18 The Historic District has a regular layout with rectangular blocks, not of equal size, a central plaza, and the remains of Italian design fortifications that represent “an exceptional and probably unique example of 17th century colonial town planning in the Americas” [ 2 ] (p. 3). These relevant features are the tangible effect of the Transisthmian route that crosses from the Atlantic to the Pacific, that eventually developed into a railroad and then the Panama Canal. 2. Panamanian Monastic Buildings For centuries, colonial religious architecture has played an important role in the configuration of the urban layout of European cities. This was intensified during the counter-reformation period, especially in Spanish cities, that saw the growth of religious orders since the middle ages and their strengthening through the 17th century. By that time, the convents had an enormous presence in the center of the cities, occupying the interior of the walled enclosures [ 3 ] (pp. 1–3). The same happened in Latin America [4] (p. 13) and Panama. In this study, we will focus on the Panamanian colonial religious architecture and its evolution throughout its more than five centuries of history. It is convenient to justify the choice of religious typology as a case study in contrast to the other two main colonial architecture typologies that have survived to this day: civil and military [ 5 ] (p. 87). This is based on this typology’s unique or outstanding values of monumentality and scale within the urban footprint and how they affect the understanding of the heritage of the Historic District of Panama, declared World Heritage by UNESCO in 1997 [ 6 ]. Most of the religious buildings that have survived to this day have the highest protection both nationally (National Historic Monument) and internationally, which proves the importance of the conservation of these buildings. On the other hand, the role that religious communities played in Panamanian society is highly relevant from various perspectives. As small cities within the city, they were strategically located both in Panam á Viejo near the main square and in the Historic District, protected by the wall. Here, they served as a point of control and defense, as they are also structures protected by perimeter fences [ 7 ] (pp. 72–73). In addition to their own ecclesiastical and oratorial use, they welcomed the most needy, generated work in their gardens, kitchens, and stables, and from an intellectual perspective, they were the precursors of science and education, founding the first university in the country. Today, only five churches (including the Cathedral) remain within what was the intramural enclosure. In that original formation of the city, the impact of religious architecture on the urban layout was much greater, since they were monastic complexes made up of cloisters and orchards, which have deteriorated and in some cases entirely or partially disappeared, while some remain in a dilapidated state. The redefinition of that urban footprint and its connections with the present will give us clues about the heritage gains and losses of these historic complexes. 3. Pre-Existences in the City of PanamáViejo (1519–1671) As a starting point, we must travel to the early 16th century, in the middle of the Spanish colonization of America, when the first conquerors arrived at the Isthmus of Panama. This conquest was characterized not only as military, but also religious—linked to evangelization or catechization— establishing language and political institutions. All this involved the construction of churches, convents, and monasteries in each of the colonies. In Panama, the first religious community to take root was the Franciscans, with the founding of their modest monastery in Santa Mar í a la Antigua del Dari é n, the first colony founded in Panamanian territory in 1510 by Vasco N ú ñez de Balboa. Here, the first diocese of both the isthmus and the continent was created and the first cathedral was built at the request of the Spanish Crown in 1513 [ 5 ] (pp. 149–151). However, it did not last long, since the city of Panam á Viejo was founded in 1519, assuming the transfer of all institutions—including the Episcopal—to the new city. Designs 2020,4, 57 3 of 18 Recent research [ 8 ] presents a hypothesis about what the first layout of Panam á Viejo could have been. It is easy to imagine or deduce that the first thing that was drafted was the main square, which is completely eccentric. As the objective of Panam á Viejo was to be a port city looking for a connection with the Pacific Ocean, to the south of the square, the city was designed with the port to the northeast and a hill to the southeast. There, they envisioned the construction of the foundry house and the fortress. Space for growth was left towards the north—to a lagoon—and the west. One of the first convents, Nuestra Señora de la Merced, was built towards the west starting in 1522 and its permanent construction in 1540. Therefore, it is entirely possible that the first section of the Panamanian urban layout was formed by a rectangle from the main square to the La Merced, through Calle de la Carrera—the first street running south to north, drawn west–east and parallel to the coast of the Pacific Ocean. It is possible that the eastern boundary of the rectangle was the primitive Santo Domingo. These pre-existences and initial outlines will be fundamental in understanding the later constructions. On the cartographic outline of PanamáViejo, we have identified the location of eight religious complexes (Figure 1). Figure 1. Location of religious buildings in Panam á Viejo, including San Jos é . Figure edited by the authors from the Plan of Panama City in 1609, based on Cristóbal de Roda cartography [9]. 4. Transfer to the Current Historic District of Panama (1673–1821) and Urban Footprint In 1673, the city was transferred by royal order to what we know today as the Historic District of Panama. According to Garc í a de Paredes [ 7 ] (pp. 64–81), the layout was designed by Don Antonio Fern á ndez de C ó rdoba, and the plots were distributed by the Bishop, Don Antonio de Le ó n. The latter secured the area for the Cathedral and the religious orders. By 1675, the Cathedral and the convents were not finished, although in “decent state”. The construction was rather slow because it depended on charity. It is important to highlight how the transfer from the old to the new city entailed certain continuity in the original footprint of the buildings as an analytical value of this study. As Tejeira Davis mentions [ 10 ] (pp. 28–30), a decision was made to position all the convents within the walled enclosure with large lots similar in scale to those they had had in the old city. Designs 2020,4, 57 4 of 18 The walled enclosure consisted of about 19.5 hectares. However, if we exclusively analyze the surface of the designed plots, we can say that religious use accounted for around 25% of the Historic District subdivision (3.5 of 14.5 ha). The same amount of the surface is occupied by religious use in Barcelona and similar in other Spanish cities [3] (pp. 1–3). As we have mentioned previously, not much remains of that religious architecture in the urban layout of the city, and we wanted to capture it in the same way at a cartographic level in order to extract the useful area of religious buildings that still exist today (Figure 2). Figure 2. Comparison between the original monastic surface [ 11 ] (pp. 96–105) and the current situation in the Historic District. Of that 25% (3.5 ha approx.), only 5% is still preserved for religious use (increasing to 7% if we consider the existing remains of Santo Domingo and Compañ í a de Jes ú s), which has meant a loss of three-fourths of this heritage. Even though there has been a great amount of loss in use, the massive volume of some of the monastic buildings still can be perceived as part of the layering of the Historic District. 5. Gradual Disappearance of the Monastic Complexes. From Fires to the Expulsion of the Orders It can be said that religious architecture in Panama has a common history. In the first place, the buildings were all devastated by the great fires of the 18th century, which ruined a large part of the existing structures, mostly made of wood, and which involved continuous reconstruction attempts. Of these fires, that of 1737 was the most devastating. Designs 2020,4, 57 5 of 18 Secondly, in 1821, with the independence from Spain and the union with Gran Colombia, the Colombian government began promulgating a law that abolished all those convents and monasteries that did not have at least eight active religious. It later established a decree in 1857 which declared all religious buildings “dead hand goods”, forcing them to be confiscated [ 12 ] (pp. 33–37). This marked the end of the religious orders in the area, who chose to leave and abandon the buildings. This process was similar in other countries, especially in Spain. The same process of State-mandated confiscation of religious buildings took place there, through the so-called Disentailments and Confiscations (Mendiz á bal, Espartero or Madoz), auctioning and converting them for a variety of new uses. Among these, military use would stand out due to the experience of precedent wars during the French Invasion of Spain in the 19th century [13] (p. 283). Since the birth of the Republic of Panama in 1903, institutional needs began to emerge that made it necessary to set up new headquarters. Several of the examples that we will study below of buildings of religious origin were or have been converted into public buildings, whether administrative or cultural. This is an identical replica of the case of Spain after the 1978 Constitution and the emergence of the new regional or autonomous entities. In a previous case study, we analyzed one hundred buildings proposed for institutional reuse in the city of Seville (one of the most important religious architecture cities in the world [ 14 ] along with Rome or Lisbon) in the 1980s, among which there were thirteen convents and monasteries [15]. 6. Case Studies The methodology to select the cases of study, consisting of a bibliography-supported review of the history of each of the properties, was carried out, from its origin in Panam á Viejo to the present, including the changes in use and its current degree of protection. This analysis combines an urbanistic, historical, and heritage preservation approach, which is summarized in Table 1, detailing all the religious buildings of the Historic District of Panama (including Santa Ana for having lasted from PanamáViejo, despite being outside the old intramural enclosure). Of the ten buildings identified, eight were present in the old city of Panam á Viejo. We will divide them into four blocks depending on their current status: • Continuity of use. Religious buildings that were only churches (they had no known monastic use), which have not undergone changes in use over time and continue to function as such: the Cathedral, San Felipe Church, and Santa Ana Church (the latter outside the walls). Their colonial exterior image persists, despite the fact that their interiors have been completely remodeled ( ). • Partial permanence. There is no trace of the monastic infrastructure of the former San Francisco, San Jos é , and Nuestra Señora de la Merced convents. However, the churches are still in operation and in good condition after several restorations ( ). • Archaeological remains in the process of restoration. In the cases of Santo Domingo or Compañ í a de Jes ú s, part of the complex still exists today in the form of archaeological remains, having been “saved” from total destruction by means of protection tools and conservation/restoration projects, some of which are ongoing today ( ). • Total disappearance. Finally, it is necessary to emphasize the Monjas de la Concepci ó n Convent and the San Juan de Dios Church and Hospital in the negative extreme, which have now disappeared. In the first case, there is no trace whatsoever in the urban layout since the National Theater and the Government Palace were built on its remains. In the second case, there is some morphological reminiscence, but the identity has been lost ( ). Designs 2020,4, 57 6 of 18 Table 1. Analysis of the monastic buildings identified from their foundation to the present. Name PanamáViejo Found. Historic District Found. Other Uses Intermediate Events Current State-Use Orig. Plot (m2) San Francisco Convent 1573 1673 1821—Barracks 1892—School 1999—School 1737/1756—Fires 1761—Restoration 1918—Rebuilt 2003—Extension Only Church in use + Government Offices 6011 Nuestra Señora de la Merced Convent and Church 1540 1680 - 1861—Expulsion 1963—Fire 1983—Monks return 1986/1991/2009—Restorations Only Church in use +Orphanage +Museum of La Merced 3543 San JoséConvent 1610 1675 - 1833—Expulsion 1898—Monks Return Only Church in use 3106 Monjas de la Concepción Convent 1596 1673 1880/1890—Barracks + Nuns Theater 1621—Earthquake 1862—Abandonment 1905—Demolition National Theater + Government Offices 4136 San Juan de Dios Church and Hospital 1575 1673 19th Century—“Dalia” Warehouse 1930—Partial Demolition School +Private Houses 2695 Santo Domingo Convent 1571 1675 1857—Partially private houses 1737/1756—Fires 1857—Abandonment 1970/1981—Restoration 2003—Arc Collapse 2007—Arc Rebuilt Archaeological Ruins remains + Offices + Religious Art Museum. 4334 Compañía de Jesús Convent 1575 1673 1749/1767 San Javier Univ. 19th Century—Private House +Hotel Washington 1737—Fire 1767—Expulsion 1781—Fire 1882—Earthquake Archaeological Ruins remains + Private Houses +Hotel in construction 6044 Cathedral 1524 1676 - 1943—Restoration Cathedral in use 3570 Church of San Felipe - 1685 - 1737—Fire 1913/1920—Rebuilt Church in use 227 Church of Santa Ana 1568 1677 - 1854—Fire 1911—Restoration Church in use 1355 TOTAL 35,021 Designs 2020,4, 57 7 of 18 Of the elements analyzed, we will focus on the development of the seven cases that have led to a notable value loss due to the disappearance of the monastic trace. We have left the three examples of continuity of use out of the analysis, which are also less relevant regarding the impact on the urban layout in terms of surface area (Figure 3). Figure 3. Comparative graph between the cases of study and their area measured based on the current plan of the Office of the Historic District (Oficina Casco Antiguo-OCA). 6.1. Examples of Partial Permanence until Today (Only Churches in Use) 6.1.1. San Francisco Convent (Bolivar Palace or Panama Chancellery) The San Francisco Convent began its construction in 1573 and was abandoned after the looting following the pirate H. Morgan’s occupation in 1671. In 1673, the royal order to transfer to the new city arrived, and the Franciscan order was assigned one of the best enclaves in front of the Bay of Panama, in the new settlement. The Franciscan convent managed to become one of the largest in the new city, in contrast to the previous location in Panam á Viejo. Instead of being at the center of the old settlement, it was far from the founding nucleus due to the indigenous evangelization policies that had characterized the order [16] (p. 744). In the mid-18th century, after the large fires that occurred, the building fell into a state of ruin and progressive deterioration. Despite some restoration attempts, the Franciscan friars were forced to leave the convent in the early 19th century. This abandonment also occurred due to the measures that the Colombian government was taking just before the union of the isthmus with Gran Colombia, in line with confiscating religious buildings that did not have a sufficiently large number of monks, as was the case of the Franciscans. Therefore, the State, already independent from Spain in 1821, confiscated the building to turn it into an army barracks. At this time, some historical-political milestones took place in the former convent premises, the Amphictyonic Congress of Panama (1826) called by the liberator Simón Bolívar, giving it its current name to the Salón or Palacio Bolívar. In addition to military or political uses, the building also was the “Hospital for Foreigners” before it moved to Anc ó n Hill, as well as different colleges and schools throughout the 20th century: Balboa National School (1892–1899) of the Piarist Fathers, La Salle/Javier School (1910–1952), San Agust í n School (1953–1959), and the Bol í var Institute (1959–1999). The latter three had the support of the Jesuits, which shows that the building never lost its religious character, since the church also remained active throughout all these periods [17]. Entering the 21st century, new restoration works were carried out on the three existing pavilions built at the beginning of the 20th century, and there was a subsequent expansion with the new “Centennial Pavilion” (2000–2003) to transform the building for public administrative use as headquarters of the Ministry of Foreign Affairs or Chancellery of Panama. During this project, the main interior patio was redesigned as Libertadores Square, a covered space in homage to the political events Designs 2020,4, 57 8 of 18 that took place in this enclave. During such works, traces of the old convent were found, such as the Franciscan laundry and kitchen areas, representing the only present evidence of that original building. Today, only the San Francisco Church remains from the entire original convent complex (Figure 4), the only piece to survive all changes of use. However, we must also mention that this icon of the colonial baroque has also gradually changed its character and heritage value due to successive restorations. In 1918, it was “restored and completely distorted” according to historian Á ngel Rubio. This criticism adds to the claims of several Panamanian historians such as Narciso Garay and Rub é n D. Carles, pointing out that “the restoration effort of our pious people has destroyed the facades of our temples, their pulpits and altars made of a single piece and carved so finely that they resemble rich goldwork, to be replaced by concrete facades, pulpits and altars, more modern and colorful, but less rich in art and splendor” [5]. Figure 4. Church of San Francisco in 1875 by E. Muybridge [18]. As a heritage analysis, we can conclude that the predominant historical value of this monumental complex is more closely linked to its political character as the scene of momentous events such as the Isthmus Battalion (1823), the Amphictyonic Congress of Panama (1826), and the writing and signing of the first Constitution of the Republic (1904) than the monastic character with which it was conceived almost four centuries ago. 6.1.2. Nuestra Señora de la Merced Convent and Church The Mercedarian Order was the first to settle and the last to leave the city of Panam á Viejo. Located on the outskirts, it managed to save a large part of the original structure after the attacks of the pirate Morgan. In any case, they were assigned a block just in front of the new Puerta de Tierra of the city wall, that is, next to the main access to the new city. Then, the Mercedarians erected a small wooden building for the church and dormitories. As its previous location was practically intact, between 1720 and 1732, the order focused all their efforts on rebuilding the church in image and likeness to the one in Panam á Viejo (bringing the material of the facade stone by stone). For this reason, this church is known as “that of the two cities”, and it has endured to this day as one of the best-preserved churches in the area [17]. Like the other religious communities, the Mercedarians were expelled in 1861, resulting in the convent disappearing and the church closing. The temple remained intact, being designated as the Tabernacle of the Cathedral in 1875 (Figure 5), until the worship was gradually re-established. Designs 2020,4, 57 9 of 18 Figure 5. Church of the Merced in 1875 by E. Muybridge [19]. In 1963, several of its most outstanding architectural assets (choir and main altar) were lost in a fire and the restoration work had its deficiencies. In 1983, the order returned, carrying out several restorations in the building [ 20 ] that make it one of the most unique churches in the city, its facade being an example of both historical and artistic value. 6.1.3. San JoséConvent (Today Golden Altarpiece Church) The Augustinian monks were among the last congregations to settle in Panama when they founded the San Jos é Church and Convent in Panam á Viejo in 1610 [ 21 ]. Located outside the walls, it was practically unaffected by fires after the devastation of the pirate Morgan in 1671 and it remained intact. With the transfer in 1673, the authorities decided to move it to a safer place, providing them with a complete block within the city walls, close to the Jesuit convent. It functioned normally and without major interruptions in its work until, in 1833, when the religious were expelled following the aforementioned decree promulgated by the new Colombian government. Due to the characteristics of the complex, it could have been used for other purposes, such as educational use. However, as there were nearby schools, it was auctioned and divided [22]. The church, which was left in ruins at that time, has managed to endure over time. In 1898, with the expulsion of the Spanish clergy from the Philippines, the Augustinian Recollects decided to return to Panama after several decades of plundering through the Concordat between the State and the Church ended in 1887. At that time, they raised their religious community again, restoring the original church that we know today (including the famous Golden Altarpiece). As a result of their return and the restoration, the Augustinian Order evolved to become one of the most active religious communities in the country, with other locations in cities such as Bocas del Toro, Río Abajo, and David [22]. 6.2. Examples of Disappearance of the Historical Urban Footprint of Monastic Elements 6.2.1. Monjas de la Concepción Convent (National Theater-Government Palace) The Monjas de la Concepci ó n Convent has a singularity, which is that it was the seat of the only female religious congregation established in Panama during the colonial period. During that period, the original convent was located close to the founding nucleus of Panam á Viejo. As for the first convent located in Panam á Viejo, the remains of its church and cloister have managed to survive to this day in relatively good condition. This is probably due to the fact that their construction was later and more solid (mid-17th century), and due to the conservation process carried out [23]. Likewise, the fact that the complex was partially unfinished during the disaster of 1671 [ 24 ] (p. 19) may be the reason why it became the first religious building erected in the new Panama City on the same day the city was Designs 2020,4, 57 16 of 18 7.3.4. New Emerging Uses (in Particular, Tourism Use) As mentioned earlier, even though new uses can be adapted to built heritage, there is still a risk if the process is not managed correctly. The priority in the interventions might not always be the conservation and the interpretation of the buildings. Sometimes other factors have an influence, such as profitability, especially if the project is promoted by the private sector. Therefore, we must emphasize the responsibility of the competent authority when supervising the interventions in the built heritage. The authorities have to ensure that the original value will not be damaged or lost, that the restoration is distinguishable from the pre-existing building, that it is reversible to the extent possible, and that it respects the urban and environmental surroundings, among other recommendations of the International Restoration Charters. Such a warning does not contradict the fact that we consider the reuse of historical buildings to be positive, providing them with new contemporary and emerging uses, such as those related to tourism, which has been on the rise in recent decades. We consciously finished our compilation and analysis of significant elements of religious architecture in the present study precisely with the Compañ í a de Jes ú s project. This case study shows an example of adaptative reuse that in our opinion should be reviewed carefully by authorities. It can be a positive or negative example, depending on the correct use of the legislative framework and the respect of its values and attributes Author Contributions: Conceptualization, A.C.H.; methodology, A.C.H.; validation, S.A.D.; formal analysis, A.C.H., S.A.D.; investigation, A.C.H., S.A.D.; writing—original draft preparation, A.C.H.; writing—review and editing, A.C.H., S.A.D.; supervision, S.A.D. Both authors have read and agreed to the published version of the manuscript. Funding: This research received no external funding. Acknowledgments: The authors gratefully acknowledge the Smithsonian American Art Museum for let all historical images free of copyright restrictions online and the Sistema Nacional de Investigaci ó n (SNI) de la Secretaría Nacional de Ciencia, Tecnología e Innovación (SENACYT) de Panamá. Conflicts of Interest: The authors declare no conflict of interest. References 1. Cooke, R.; S á nchez, L.A. Panam á ind í gena: 1501–1550. In Nueva Historia General de Panam á ; Castillero Calvo, A., Ed.; Comisi ó n 500 Años de Fundaci ó n de la Ciudad de Panam á , Phoenix Design Aid A/S: Randers, Denmark, 2019; Volume 1, pp. 115–160. 2. UNESCO World Heritage. Retrospective Statement of Universal Value. Archaeological Site of Panam á Viejo and Historic District of Panam á , 1997–2003. 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