Architecture possesses a surplus.
It possesses a generosity beyond designing a building or the artifact itself. This surplus is what gives meaning to a building and permits architecture to exist in other forms and media. It reminds me of a statement that one can ‘do’ architecture without designing a building. Or when the late Raimund Abraham said that to be an architect, all he needed was a pencil and a piece of paper. Whichever journey one takes, the quest for architecture has to begin with the architect and no one else. In fact it begins with the education of an architect.
It begins with a search- by questioning fundamental aspects of the human condition both historically and contemporaneously because architecture is material form and space that articulates the human condition in all its failings and goodness. Recall the Nazi’s use of architecture in the expression of its warped, destructive and horrid ideology. On the other hand, see how Gaudi strived to embody the highest spiritual aspirations in humanity through his yet to be fully completed Sagrada Familia or John Hejduk’s poignant depictions of loss, remembrance, desire and love in his powerful drawings of angels and their housings.
The search has to manifest into an act (not necessarily in designing a building) and must be carried out with sensitivity and empathy because architecture must be an affirmation of what is ethical and all that is good about humanity. Sometimes the action demands the architect to resist or subvert. In other moments, to strengthen, protect and shelter.
The architect constructs a world.
By this, I mean the architect structures and orders spheres of human experience through the thoughtful and intelligent use of media. The process is as much influenced by the character and propensity of the media as the inner voice of the architect. It is a voice that is first recognized and nurtured while in architectural school and matures through the life of the architect. It is shaped by cultural specificities, personal experiences and reflections, which re-emerges from the architect in in myriad forms and ways. Donald Schön notion of the reflective practitioner echoes this act of design that is informed by a continuous feedback loop of reflection, understanding and action. Each stage of the process moves from confronting something new in the beginning, drawing from one’s past experience in probing, testing and transforming the initial condition while creating a new understanding for the architect. It is a process of educating oneself. In other words, the life of an architect’s education is inexplicably linked to the architect’s process of understanding and awareness of his or her place in the world, which does not stop after graduation but continues into the professional world. It is a lifelong process of questioning and searching that marks the arc of an architect’s growth and development.
Make a model of a building
Use only things bought from the Dollar Store
Title the model "A Mountain of Debt"
Trade or give the model away on Craigslist
This article in the Guardian newspaper made me think about how policy makers and architects (architectural educators too) still believe in the myth of the iconic architectural object as the economic salvation of a city but instead creates greater social inequalities. My Next Helsinki proposal was a counterpoint to this tired model of development.
"Such a myopic approach is a sign of our times: we want big projects that can be “unveiled” to spectators at a specific point in time. In reality, a more modest, piecemeal approach is often better both for the environment and for the socio-economic composition of large cities. Ideally, smaller-scale projects would be implemented in neighbourhoods across urban areas simultaneously."
Find a corner
Look at it lovingly
Draw everything you see
Call a random number
Ask for 'Thomas'
Repeat the act with another number
Stop when 'Thomas' answers
"Helsinki Polybrids: Nexus of Art, Agency and Society" has been recognized by the jury panel of the Next Helsinki international architectural competition chaired by Michael Sorkin. Among the jury members are Juhani Pallasmaa, Walter Hood, Sharon Zukin and Mabel Wilson. There were over 200 entries from 40 countries.
”Almost like a dictionary of human thought and collective imagination.” (Free quote from jury member Juhani Pallasmaa)
'Almost everything in the world today is mobile. Why should art be static?' Juhani Pallasmaa #NextHelsinki
My recent work revolves around the term Lesser Urbanism. It is inspired by William Morris’s 1882 essay The Lesser Arts of Life. Lesser Urbanism curates, examines and presents aspects of urban life in high dense cities that are overlooked or ignored. Their presences are often negotiated, contested, and sustained along the margins of society. Although urban development is progressing at a relentless pace in Asia, I find there are still the vestiges of traditional rituals and local customs subsisting alongside and in quiet resistance against the process of globalization and gentrification. To disclose and celebrate these local cultures and alternative spatial practices where resourcefulness, creativity and sociability are called upon to overcome unfavorable situations and material scarcity is imperative in Asia, as more and more vernacular knowledge and places are erased and forgotten. My on-going research project on the Wah Fu informal public space in Hong Kong is one such effort. (http://www.studiochronotope.com/informal-religious-shrines-curating-community-assets-in-hong-kong-and-singapore.html). My interest in Lesser Urbanism transpires through a slow, deliberative journey reaching back to my early graduate work at Cranbrook, where I was concerned with the rules of forming and how elemental forms circumscribe space and propagates an emergent order through a bottom-up process of placement, aggregation, extension and configuration. In Lesser Urbanism, I am equally keen to articulate forms of individual and collective judgment and governance, both tacit and stated, as well as social conditions that give rise to, scale out and sustain localized spatial organizations. They herald a novel urban experience, alternative strategies of configuring spaces and make visible a vernacular poetics that are more representative of our contemporary splintered and tangled lives heightened by increasing contingency, scarcity and entropy.
Build a wall.
Document the process and experience.
An inch of the sun
An inch of sunlight
An inch of the day
Sunlight filters through the door
Sunlight lights up the inside of the door
The sun is captured by the door
Each day starts with an opened door
The door leaks in the light
The door locks in the light
The door is illuminated
There is a ray of light in every door
The door protects each day
The door lets in the day
The door lets in the sun
The light is in the middle of the door
Consciousness is a matter of the heart
One needs to be attentive to feel the light
A standing person who lets the light into his heart
One needs to be attentive and has heart
One feels each day with attention
Standing above the light, one feels with the heart
Standing above the light, one's heart is illuminated
Standing attentive each day to reach illumination
Standing each day is good for the heart
An attentive heart feels the light
An attentive heart lets the light in
An attentive heart is led by the light
The light opens up the attentive heart
One needs to be attentive to what the heart feels
Light illuminates the attentive heart
Light fills an attentive heart
Light bridges attention and heart
The heart illuminates those who stand
Gaps are everywhere. Some exist because of poor workmanship, a result of weathering and use or are designed as tolerances between materials. We have different ways of dealing with unwanted gaps. A gap between the leg of a table and an uneven floor is usually mitigated by a paper shim while a gap in a wooden window frame is lined with caulking and painted over to conceal it. One would commonly associate a gap with a space that is narrow or small but a room can be argued as a gap too, albeit one has been expanded to accommodate human activities. Unlike the unwanted small gap, we would not want to completely fill this up. We need this gap to exist so that we can live, even though we tend to pile it up with our stuff, memories, desires, fears and hopes. We feel safe too, in this big gap. It keeps us warm in winter and cool in summer. It keeps out the rain, the noise and strangers, although now virtual strangers can share the same gap with us remotely. Further expansion of this room-gap would result in a series of even larger gaps called a house, a neighborhood and a city. Within these larger gaps are smaller ones that co-exist with and sustain them. A storm drain is a linear gap along the street to channel rainwater away, which would otherwise flood the street if left alone. A gap between two tall buildings allow light to stream to the ground, which otherwise would leave the street gloomy. Narrow gaps called alleyways permit the placement of trashcans, to use as service lanes for delivery and for someone to run a business away from prying eyes.
These gaps keep humanity going.
Gaps are opportunities for new beginnings. Their imperfect alignments open up a space for actions and invitations for renewal. In the Chinese language, the word gap consists of the character 间, which also refers to time or interval. 间 itself consists of 2 ideograms- a sun within a door, which one can interpret as a door left slightly ajar (a gap) that permits a ray of light to stream into the interior. At times, these intervals can become opaque. They prevent us from remembering. They cloud our past. They make us lose our identity, our memory. They keep commonalities apart and differences irreconcilable. These impenetrable gaps come filled. We don’t need a shim or caulking. In fact, we need to do the opposite- to crave away in order to remember again, to see the light, to connect and to reach out.
The late New York Times journalist David Carr used the term Present Future to describe the state of journalism in the 21st century, where the present proliferation of news feeds that cater to a multitude of readers do not necessarily lead to a definitive, clear idea of what journalism will become in the future. Nonetheless, the future is slowly being shaped by these current developments and one should not shy away from them or be overly nostalgic with the past. Perhaps one can say the same for the future of design education and the practice of design? It is often convenient and easy to project a future scenario that celebrates technology (usually) and how it will herald a radical shift in the conceptualization, design, making and habitation of architectural spaces. However, we are also living in the present while making these projections; going through the daily, mundane but necessary rituals that sustain our everyday life. The body we carry with us still retains the memories of thousands of years of evolution despite continuing tempering by new technologies. Cultural background too, influences one's disposition towards new ideas and discoveries, which affect how fast the future becomes the present. Retaining the present with the future is therefore a wise and prudent step in our curiosity to uncover what lies beyond the horizon.