Investigating The Sacreo In Architecture (Page 3)

By -


When trained in the modern or non-traditional idiom and then expected to work in a tradition not entirely comprehended, the architect cannot possibly work at his/her creative or intuitive best and could only be fettered with an awkward idea of 'ideal" form and unfamiliar textual references.

Is this to mean that the anti-traditionalist, individualistic, otherwise talented as also responsible designer, practicing in a 'Secular' design theatre is doomed? Doomed to creating banal physical spaces, which have none of the intrinsic spiritual qualities of sacred architecture just because he lost the ability to read and understand the texts, is far removed from ritual and may not speak the language of the metaphysical?

A cursory survey shows that we have enough contemporary expressions of architecture considerable merit to rubbish any assumption that suggests that only through the texts (or traditional design methods) one would be able to achieve high-quality architecture.

On the contrary, for a thorough knowledge of architecture that includes an awareness of current technology, materials and construction systems, happenings in the profession around the globe, it is clear that just a study of the texts and traditional systems of planning and construction alone will not suffice.

The higher objective of every one of those texts was to build in accordance with the accepted canons of aesthetics to provide enjoyment through useful, visually pleasing spaces that evoked a feeling of well-being and contentment in the user. Thus traditional design philosophy is profound and even universal and must be reinterpreted in spirit rather than substance, making it relevant to the present. In this, we may well have the basis of a 'new' design theory.

To strike the right balance between tradition and modernity requires the deliberations of the reflective professional. And because the operative Word is "reflective' the apparently contradictory terms ‘traditionalist' and "modernist' lose much of their significance and the two find common ground. And it would not be too presumptuous to assume that even if not clothed in the esoteric and Spirituality, today's best practices in architecture and construction may well acquire certain sanctity even if their creations do not quite qualify as "architecture for the sacred'.
(Continues…)

Comments

Post a Comment

Popular posts from this blog

Transient Communities: A Search for Identity through Ethnicity (page 5)

By -
Image
When disputes between Nakarattars arose due to private misunderstanding, Nakaravitutis along with temples and Saivite monastries (matams), provided venues for extraordinary meetings of the Community to resolve disputes. These meetings Were held under the jurisdiction of a respected elder or elders in the Concerned Community and were called Panchayats - on the pan (Indian model) - although disputes were typically mediated or arbitrated by a single person. Besides Nagarathars from different places get together attemple festivities making their affiliation to the temples and the bonding to their Pangalis stronger. These Nagarathar pilgrims stay in the Viduthis by paying any minimal amount feasible to them, as Mahamai. The Viduthis hold an Undiyal (Hundi- money Collection box), in which the pilgrims deposit their Mahamais which is used for the running of the Viduthi. Spatial vocabulary of Nagaraviduthis in Chettinad: In the traditional context of Chettinadu, the edifice of Vidut...
Read more

Transient Communities: A Search for Identity through Ethnicity (page 6)

By -
Image
The third zone is the service zone in the form of courtyard for cooking and Serving food. The toilets also are located here. Sometimes there are exclusive bhojana halls to serve food. The Central axis is how ever maintained and the planning is Symmetrical. Some Viduthis are divided into two, three or four divisions, paralleling each with their own central axis about which it is planned. These axes run parallel to each other starting at their respective entrance with well detailed main door flanked between the colonnaded thinnais on either side. The Illupakkudi Viduthi has two divisions, one for administrative functionalities and other for performing rituals. The soorakudi Viduthi and Pillayarpatti Karpaga Vinayagar Nagarathar Viduthi has exclusive bhojana halls. The Mathur Viduthi is the biggest of all. It has two divisions with a common wall between them. Both the halves are accessed from the main road. The western half, with more elaborate entrance is further divided into three...
Read more

Transient Communities: A Search for Identity through Ethnicity (page 7)

By -
Image
The Vituti was directed by a board of trustees and employed a manager and staff to provide services for travelling Nakarattars. These services included, in addition to provision of lodging and meals, provision of mailing facilities, making travel arrangements, Clearing baggage at local customshouses, and arranging for absentee prayers at local temples. In short, vitutis were extremely useful in the mobile world of the Nakarattar. Vitutis were normally financed primarily by large gifts or endowments (kattalais) and operating costs were also subscribed through endowment. In addition, every guest paid what amounted to a nominal rent (called makinai, like the Nakarattar religious tithe) fixed by the manager of each Vituti and subject to revision according to need. Thus, many of the redistributive functions were performed by the endowment of temples and temple festivals were performed by the endowment of the closely associated nakaravituti. This housed a shrine dedicated to Lord Dhanday...
Read more