sure, designers now add water and contend with the multiple water crises that cities now face. This article examines an approach to architecture that enlists the hard systems and surfaces of the city, those very elements that typically contribute to
Hydro-Logical Design for the Ecologically Responsive City
’s specific rooms, spaces and dimensions. Their collaboration on an architectural addition to the house takes centre stage as the graphic novel reaches its final pages. Antonio had always hoped to build a pérgola toscana [a projecting roof in the Tuscan
This article addresses one of many complex questions concerning the spread of Islam in the territory of Kazakhstan, in particular the northern Aral region. Based on fieldwork, the author analyses architectural monuments, such as Gappar's grave, Baspaq cemetery and Matygul's grave, which represent Islam in the allusive functions of a mosque and funeral chamber. On the basis of a comparative analysis of monuments from the Middle Ages, such as Abat-Baytak, with the monumental constructions over graves in Kazakhstan, it is concluded that the Sufism trend of Islam prevailed in this region.
Architectural pilgrimage is implicitly appreciated in architecture and design circles, especially by students who are encouraged to “travel to architecture,” with the focus on the Grand Tour as a means of architectural exploration. However, the expression has not been made explicit in the fields of architectural history, pilgrimage studies, tourism research, and mobility studies. I explore how pilgrimage to locations of modern architectural interest affects and informs pilgrims' and architects' conceptions of buildings and the pilgrimage journey itself. Drawing initially on a European architectural pilgrimage, the personal narrative highlights the importance of self-reflection and introspection when observing the built environment and the role of language in mediating processes of movement through and creation of architectural place-space.
Fake buildings and gray development in Nairobi
these global city dreams and the everyday lives of ordinary Nairobians is materialized. This article reflects on this drastic landscape of architectural failure, tracing how collapse is situated within larger processes of urban transformation. Buildings
The Patronage of Lao Buddhism and the Reconstruction of Relic Shrines and Temples in Colonial French Indochina
domains of architecture and religion. Cambodia and Laos were subject to quite similar colonial politics rooted, for example, in the fact that both had Theravāda Buddhist kingship and statecraft as forms of indigenous political organization. For French
A materialist critique of brute materialities, flat infrastructures, fuzzy property, and complexified cities
complexity of social life is “irreducible.” 1 Ideas about social “flatness” and “complexity” are expressed with particular clarity and consistency in anthropological scholarship on cities, architecture, and material infrastructure. In the reigning mind-set of
Until 1969, when Paris's wholesale food markets were moved to the Parisiansuburb of Rungis, Les Halles, the market district in the center of Paris, fedmuch of the city's urban population. Les Halles was not simply a place wherefood was bought and sold, but also a highly visible and symbolically chargednode of communication between the countryside, the state, and the bodies ofParisian citizens. Due to its centrality and visibility, Les Halles came underenormous pressure to physically symbolize the state's relationship to the “market.”In turn, the architecture of the markets at Les Halles came to stand in forthe powers of the state to organize a flow of goods from farm to body. Fromthe 1763 construction of the Halle au blé, to the 1851 ground-breaking on VictorBaltard's iron and glass market pavilions, to the construction of the CentrePompidou and the Forum des Halles in the 1970s and 1980s, the markets atLes Halles were regularly redesigned and rebuilt to accommodate and/or produceshifting notions of architectural, social, and financial order.
Elimination of the Kaiserbau as a secular sacrifice
Mélanie van der Hoorn
The demolition of undesired buildings is often an ambiguous event: it can be seen as a brutal attack by some people, whereas others consider it necessary to construct something new. What needs to be accomplished is not a simple physical act, but principally the acceptance of disposal as something needed and wanted, rather than unnecessary wastage. Here resides the controversial and ambivalent character of many acts of disposal. Detonation, therefore, is a passage that acquires its relevance thanks to a careful orchestration of the event in which an unwanted piece of architecture is thrown into the public spotlight, proffering a glimpse of a multiplicity of possibilities, while simultaneously providing a remarkably powerful dual experience of the durability and ephemerality of man-made structures. The biography of the Kaiserbau in Troisdorf illustrates these issues: once a would-be mega-hotel between Köln and Bonn, the concrete structure was dynamited on 13 May 2001—a spectacle attended by no less than 20,000 people, despite the ungodly hour at which it took place.
Kibbutz Yakum as a Case Study
Amir Har-Gil and Inbal Ben-Asher Gitler
Architecture and landscape constitute key aspects of fictional realistic drama in film and television. In fictional films whose plots take place on Israeli kibbutzim, on-site cinematography is a central means of achieving a realistic and dramatic portrayal of the communal settlement and its social space. In this article, we investigate five productions filmed on location at Kibbutz Yakum. We argue that these filmic representations of architecture and landscape reify the image of the kibbutz as an introverted society that denies individuals their privacy and upholds the centrality and presence of community. By comparing the actual sites with their presentation in films, we show that the physical space of the kibbutz was filmed selectively in a manner that immortalizes its communal, 'classical' image, which in reality no longer exists. The kibbutz's transformation from a communal to a privatized society is purposely veiled in these films, preserving the kibbutz's established image.