Tuesday 22 February 2011

Allegorical Architecture



Product Description

"This may seem a specialized study of a minority group in Southeast China--whose partially transcribed language he learnt while studying their buildings--yet Xing Ruan has used this marvelous miniature to illuminate the complex relation between many other societies, their daily life, their rituals and ceremonies, and their buildings. But the book is much more. Xing Ruan extrapolates from his miniature a timely and very important reminder of how building and behavior interweave and how essential some understanding of that complex and vital relation must be for the future of the built environment." --Joseph Rykwert, Paul Philippe Cret Professor of Architecture Emeritus, University of Pennsylvania "Allegorical Architecture is a truly remarkable achievement in that it is both a detailed ethno-architectural study of a small minority group, the Dong, in China, and also a work of far broader scope, one that boldly and subtly addresses major issues in built form and life, such as the importance of architecture as conveyor of meaning in the absence of written texts, the impact of majority culture on minority culture, and vice versa, change within tradition, tradition as change, and the implication of these findings and concepts for modern architecture and the modern world." --Yi-Fu Tuan, Professor Emeritus of Geography, University of Wisconsin
Allegorical Architecture offers the first detailed architectural analysis of built forms and building types of the minority groups in southern China and of the Dong nationality in particular. It argues that Dong architecture symbolically resembles its inhabitants in many ways. The built world is an extension of their body and mind; their experience of architecture is figurative and their understanding of it allegorical. Unlike the symbolism of historical architecture, which must be decoded through a speculative reconstruction of the past, the Dong tell stories about inhabitants in their living state in the recurrent process of ritualistic making and inhabiting of their built world. This book thus offers architectural analysis of both spatial dispositions (building types) and social life (the workings of buildings).
Xing Ruan likens the built world to allegory to develop an alternative to textual understanding. The allegorical analogy enables him to decipher minority architecture less as a didactic "text" and more as a "shell," the inhabitation of which enables the Dong to renew and reinvent continually the myths and stories that provide them with an assurance of home and authenticity. Attention is focused less on the supposed meanings (symbolic, practical) of the architecture and more on how it is used, inhabited, and hence understood by people. Throughout, Ruan artfully avoids the temptation to textualize the built world and read from it all sorts of significance and symbolism that may or may not be shared by the inhabitants themselves. By likening architecture to allegory, he also subtlety avoids the well-worn path of accounting for rich traditions via a "salvage ethnography"; on the contrary, he argues that cultural reinvention is an ongoing process and architecture is one of the fundamental ingredients to understanding that process.
Ruan offers "thick description" of Dong architecture in an attempt to understand the workings of architecture in the social world. Paying attention to Dong architecture within a regional as well as a global context makes it possible to combine detailed formal analysis of settlement patterns and building types and their spatial dispositions with their effects in a social context. Architecture, in a broad sense, is assumed to be an art form in which the feelings and lives of its makers and inhabitants are embodied. The artifice of architecture--its physical laws--is therefore analyzed and contested in terms of its instrumental capacity.
Allegorical Architecture is a work of refreshing originality and compelling significance. It will provide timely lessons for those concerned with the meaning and social sustainability of the built world and will appeal to architects, planners, cultural geographers, anthropologists, historians, and students of these disciplines.

About the Author

Xing Ruan is professor of architecture at the University of New South Wales, Sydney, Australia. He is coeditor with Ronald Knapp of the series Spatial Habitus: Making and Meaning in Asia's Architecture published by University of Hawai`i Press.


Movements

“Even what the hero is searching for vanishes before the obstinacy of his pursuit, his trajectories, his movements; they alone are made apparent, they alone are made real.”

Alain Robbe-Grillet

Sayaka Kajita Ganz

Ghost



The armature is made of welded steel re-bar and wire, then painted to match the plastic objects. All the plastic objects are collected from thrift shops and they are in their original color: black or clear, and some have text or logo for local businesses. When you look at the piece from the distance you see the form of the horse galloping, but when you get up close you start to see the individual objects that were used.

GMW Public art








MIX works






Wednesday 9 February 2011

Event

“In a park you can join a big group but at the same time, somebody could be next to you alone, reading a book or just drinking juice. I like that feeling, or that character for public buildings.” —Kazuyo Sejima
The park is successful because of the activity of its users. There is always the potential of event, of interaction, of new networks to form.
SANAA Serpentine Diagram
A city of formal zoning regulations and image-driven architecture loses its ability to create and stage events. The architect must also play choreographer; the building is as much a composition of people and programmes as one of line and colour.
“SANAA does not begin with imagining a form, but with imagining how light and wind flow through a window and a door.” —Ryue Nishizawa

Unconventional


SANAA-Rolex-View-600
“We are looking forward to finding out what different ways the users will come up with to appropriate the unconventional spaces. We hope that the openness fosters contact and interaction, and stimulates new activities.”
—Ryue Nishizawa
The building is less like a building than a park. It’s their Serpentine Pavilion turned into an out-and-out building: the social potential of a park in a controlled environment.
SANAA Rolex Plans
Programme legend:
1 Main entrance
2 Café, Bar, Cafeteria
3 Inclined lift
4 Bank, Bookshop
5 Offices
6 Multi-purpose area
7 Library terraces
8 Workspaces
9 Patio
10 Dining with lake view

Image and plans of SANAA’s Rolex Learning Center from Detail Magazine (English Edition), Vol. 4, 2010.

Wednesday 2 February 2011

Cahokia


Cahokia Mounds National Historic Site is what remains of an ancient indigenous city in the Mississipi flood plain. Of the 120 or so mounds that were originally built, 80 remain.



 Map from "Investigations in the Cahokia Site Grand Plaza", by George R. Holley, Rinita A. Dalan, and Philip A. Smith from American Antiquity, Vol. 58, No. 2


 Monk's Mound, Cahokia. Image credit: Wikipedia.


According to Wikipedia, the Grand Plaza is an engineered plain, a plateau created from undulating terrain. It is described as a place for large ceremonies and gatherings, as well as for ritual games. This is apparent in the illustration below of Cahokia at its peak:


 Image credit: www.sacred-destinations.com


What is striking to me is the similarity of my scheme for a new Lamport Stadium, based on a field and a mountain, to the relationship between Monk’s Mound at Cahokia and the Grand Plaza. A “mountain” of stacked parking and sport courts is faced with strips of  gardens, skylights, water features, and bleacher seating; a ramp winds its way from its peak to the field at its base.



A strong sense of ritual is implied by the axes generated by the geometry of the pitch and mountain typology. This recalls a Japanese notion of public space, one that is not a defined entity with hard borders, but rather a time-oriented axes, intimately bound up with sacred festivals (1). Fred Thompson, in Ritual and Space, wrote:
Like space in a Japanese house, then, exterior space is sequential: it must be experienced through participation, and its parts must be understood in relation to the elusive whole. (10)



Tuesday 1 February 2011

Baths






Thermal Baths in Vals (Peter Zumthor, architect). Photos by jpmm on Flickr.
Herman Hertzberger, in Space and the Architect: Lessons in Architecture 2
Perhaps the most evident examples in the history of built social space are public baths [...] Indeed, the succession of baths with various degrees of warmth and the concomitant massage treatment are intended to incite an element of activity , making personal contact so much easier (141).
Compare Zumthor’s plan for the baths at Vals (below) with SANAA’s 21st Century Museum of Contempory Art, Kanazawa (bottom):



  

Both demonstrate a choreographed chaos, designed to inspire movement, activity, and social collisions.




Image from El Croquis #99, page 192.
An excerpt from “Relations”, an essay by Florian Idenburg in The SANAA Studios 2006-2008 (79-80):
SANAA’s work is not Superflat. It achieves social cohesion through open-ended, continuous spatial containers that allow for accidental moments of exchange, gently held within a permeable membrane. The political aspect of SANAA’s participatory project lies not in a move away from the spectacle to an “unmonumental” staging of community or in the claim that mere physical activity would correspond to emancipation, but in a faith in human’s individual ability to invent their own stories.
[...]
SANAA’s intentional “scripting of activities shows us how our architectural intelligence can be employed to reinvigorate our sensibilities in the phyiscal world. Rather than an architecture of the virtual—the graphic, the explicit, the temporary, the sterile, the mechanic—we should explore an architecture of the “new” real. An architecture that is spatial, sensory, and multivalent.