Critical Regionalism Was First Introduced Cultural Studies Essay

Critical Regionalism Was First Introduced Cultural Studies Essay The idea of critical regionalism has been heard in architecture society. Vitruvius discussed regional variations in architecture in his ten books, and the Romantics propounded picturesque regionalism during the nineteenth and early twentieth centuries. However, regionalism seems to against the theory of modernism and postmodernism, both of which were thought to have failed to address the human condition in their extreme stances towards historicism. Thus from the question, how to become modern and to return to sources? by Alexander Tzonis and Liane Lefaivre hypothesize critical regionalism as the solution. The term was originally introduced by Tzonis and Lefaivre in their article The Grid and the Pathway, where critical regionalism was presented as the third and latest type of regionalism in Greece, succeeding the English picturesque of nationalist regionalism and the Neoclassical historicist regionalism. Here, modern architecture is thought to be remote and massive, destroying the hu manistic character in architectural term which would be stated by a new form of regionalism. Frampton follows the lead of Tzonis and Lefaivre in exploring the theory critical regionalism. In the article Towards a Critical Regionalism, Frampton defines critical regionalism as an architecture of resistance, seeking to mediate the impact of universal civilization with elements derived indirectly from the peculiarities of a particular place, Thus aiming to reflect and serve the limited constituencies in which it was grounded. It is a resistance in the sense that it is a reaction against universal standards, culture homogenization and placeless modernism, but at the same time critical in its outlook; self-evaluating such that is is confrontational with not only the world but also to itself. According to Tzonis and Lefaivre, this self-reflective function is executed through the method of defamiliarization, in contrast to the romantic regionalism of familiarization, which employed nostalgic picturesque elements from a foregone era. This process entails selecting regional elements and incorporating them in a way that may appear distant, as if it were the sense of place in a strange sense of displacement, seeking to disrupt the sentimental link between the building and the place, and thus in this sense a reaction agaist the romantic sentimentality of pictureresque follies. Postmodernism, as its name suggests, aspired to succeed modernism whose ideals and norms were seen as responsible for the numerous failures that characterized most reconstruction and urban renewal projects realized since World War II. Having pledged to bring architecture out of a state of stagnation and disrepute due to reductive, technocratic and bureaucratic dogmas of modernism as well as its indifference, if not hostility towards history and culture, postmodernism buildings, apart from their superficial features, were qualitatively not much different from their predecessors. With few exceptions, museum buildings, such as the National Gallery in London and pricate houses in the United states, such as those by Robert Stern, the re-introduction of historical knowledge and cultural issues to design was merely skin-deep. Regionalism was not the term the architects themselves were reffering to. It was a conceptual device that we chose to use as a tool of analysis. The concept of regionalism here indicated an approach to design giving priority to the identity of the particular rather than universal dogmas. The awareness of a regional architecture as an idiom having a distinct identity and being associated with an identifiable group, and having this association used for further manipulating the groups identity. Goes as far back as ancient Greece. It was the Greeks that in the context of the politics of control and competition between their polis and their colonies used architectural elements to represent the identity of a group occupying a piece of land, or the virtual presence of a group among other groups in a Pan-Hellenic institution such as Delphi or Olympia. Doric, Ionic and Corinthian, were not abstract decorative terms. They originated in the concrete historical context of fission and fusion of regions and identities and their use was frequently loaded with complex political meanings, carving supra-regional identities and relations. The Roman architect and author, Vitruvius, who extensively discussed the Doric or Ionic temples without referring to the term Classical, does refer by name regional architecture, pointing to the difference in building around the world which he explains through climatic conditions and draws a parallel to the variations in the physique of people and concludes that the arrangement of buildings should be guided by locality and climate. In the very end, however, he did not imply regional pluralism and respect for difference. The new global order consists of an effective interconnection of the whole planet by means of a reticular network of communication and exchange. It threatens individual variety and difference throught universalization of practices, but also accentuates the worst of a world of differences. It polarizes further a hierarchical dependance of regional differences rather than encouraging the diversity necessary for creativity. Enhancing a world to come about within which preserving, exploring and mining regional differences brings about a world more genuinely global. The picture of critical regionalism that emerges from these contributions is in great contrast to the simplistic ideas that the local is good by definition, that sustaining community and nature means both blind conservation and resistance to change and that understanding the context is a simple process that requires no special effort or analysis. The traditions are always contested, transformed, resisted and invented. One of the most significant aspects of the quality ofn the built environment whish has been systematically ignored and violated by superficial thinking, biased judgement and seductive illusions is the skin of buildings. The impact of bad choices of materials on the skin of a building is not immediate. It is here that deep knowledge of the materials and the climatic attributes of a particular area is needed that cannot be substituted by reductive technical descriptions and even more by photographic media reproductions. The thoughtless transfer of glass as well as concrete to the tropical region led to indifferent if not hostile environments. American architect Ralph T.Walker, like Mumford, he was highly critical of the older. He spoke out at length, and his comments deserve to be reproduced: I have been around South America recently and I have just came back from Europe, and I find everywhere that modern architecture means a slab on pillars. It means the same thing in the United States because you pick up the architectural magazines and practically every issue has as its leading number a slab on pillars Functionalism of materials has blazed our thinking around the world because you will find that the building in Rio for the Education Ministry looks exactly like a building that was designed for a giraffe in the London Zoo, and it looks exactly like the building that has been designed for the United Nations. In other words, you have a cover of unthinking uncritical acceptance of things. He went on to argue that what was needed was humanism because it is the basis of all art and what we are trying to do first of all is to develop surroundings for people to live in, that will give them the greatest amount of the happiness and warmth of life. The first point on which Mumford broke with older forms of regionalism was in his approach to tradition. Although he ded advocate the preservation of actual historical buildings, notably those built in the vernacular brick tradition of the South, which deserves to be regarded with a far more appreciative eye than people usually apply to it, he was opposed to their imitation in new buildings. Let us be clear about this, the forms that poeple used in other civilizations or in other periods of our own countrys history were intimately part of the while structure of their life. There is no method of mechanically reproducing these forms or bringing then back to life; it is a piece of rank materialism to attempt to duplicate some earlier form, because of its delight for the eye, without realizing how empty a form is without the life that one supported it. There is no such thing as a modern colonial house any more than there is such a thing as a modern Tudor house. The philosophic problem of the general and the particular has its counterpart in architecture; and during the last century that problem has shaped itself more and more into the question of what weight should be given to the universal imprint of the machine and the local imprint of the region and the communitu Mumford in the south in architecture. MEANS every regional culture necessarily has a universal side to it. It is steadily open to influences that come from other parts of the world, and from other cultures, separated from the local region in space or time or both together. It would be usefyul if we formed the habit of never using the world regional without mentally adding to it the idea of universal remembering the constant contact and interchange between local scene and the wide world that lies beyond it. To ideas or technical methods that originate elsewhere as with a human being, every culture must both be itself and transcend itself; it must make the most of its limitations and must pass beyond them; it must be open to fresh experience and yet it must maintain its integrity. In no other art is that process ore sharply focused that in architecture. TO CONSIDER THE ENVIRONMENT MEANS TO CONSIDER HISTORYMUMFORD What we call globalization does not consist of an effective interconnection of the whole planet by means of a reticular network of communication and exhange. In reality, our global worlds structure is rather an atlas of radial nuclei and unplugged areas that keeps large zones of silence. Globalization bears a massive and infinite process of concentration from the peripheries to the centres, almost one half of the worlds population lives today in urban environments. This situation creates multiple physical and mental displacements. Globalization has marked two opposing cultural processes. Their interaction constitutes a critical point in the rearticulations of symbolic power and a paradox that signals the epoch. On the other hand, it constitutes the de post moment of expansion of industrial capitalism, which is part of the extension of Europe and its culture since the Renaissance. This expansion has been narrated as a story of the expansion of the world. The acquisition of worldwide power was seen as a globalization: the local Western became universal through the conquest of planetary power, colonialism and the construction of a totalizing rationality from that power. The idea of expansion culminated in an inverse notion, that of contraction: the world becomes smaller day by day, and even a global village. Western culture was imposed as an operating metaculture of the contemporary world. This was done with the purpose of conversion and domination, but implicity meant generalized access. If imposition seeks to convert the other, access facilitated using this metaculture for the others own, different ends, transforming the metaculture from within. Western metaculture has become a paradoxical means for the affirmation of difference, and for the rearticulating subaltern camps interest in post-colonial times. Hence globalization times are simultaneously those of the difference. This is the other contradictory process to which I referred at the beginning. The existence of an operative metaculture has allowed the globalization of difference beyond the local environments. This cultural globalization implies an interaction between the extended Western metaculture and the cultural plurality of the world. If the first maintains its hemegonic character, the others have taken advantage of its capacity for international broadcasting to supersede local frameworks. Besides, any vast expansion, such as Buddhism in Asia or the Latin language in the Roman Empire, carries a high degree of tension that opens pores and cracks. This globalization-differentation process is an intricate conflictive articulation of forces more than dual dialectics. It implies contaminations, mixtures and contradictions in many directions, although it direct current processes of culture, it cannot be taken passively, as a necessary inclination that occurs without any pressyre exerted by the subaltern sectors. Among other problems, there is the metacultural tendency to generalize practices from many diverse environments from yoga to karate in consumer-driven, culturaly aseptic method as isolated elements of a cosmopolitan mosaic. Nevertheless, some of the most successful experiences in non-occidental regions have consisted, as in the case of Japan, in managing Westernization to their benefit, empowering it from their own different background. It is in this labyrinth of displacements and ambiguities where the current cultural power lies. It becomes more evident that at this point there ir no viable return to pre-colonial traditions, because that would consist precisely of regression to the myth of an unpolluted past with a small margin of action in the contemporary world. The issue is to build the contemporary from a plurality of experiences that are able to transform the metaculture, Even when imposed by a dominant culture over a dominated one, cultural appropriation is not a passive phenomenon. Receivers always transform, resignify and use according to their visions and interests. Appropriation, and especially the incorrect one, is usually a process of originality, understood as a new creation of meaning. Cultural debate ahs become a political arena for power struggle, both in the symbolic and the social aspects. It is seen both in the cultural adjustments that the subaltern and peripheral sectors are making, as well as in the heterogenization that immigrants are causing in the contemporary megalopolis. Every alrge city today is a dynamic crossroads of cultures. There are many and diverse people incorrectly and unabashedly reworking Western metaculture in their own way, de-eurocentralizing it in plural form. What we call postmodernity is, in good measure, the result of overlapping of all these contradictory processes, they also determine an extraordinary dynamic of identities, with complex adjustments: multiple identities, identities in the form of chinese boxes, neo-identities, mixture of identities, displacement among them, ethnic gamesà ¢Ã¢â€š ¬Ã‚ ¦all borders mutate and turn into the critical spaces of our age. The birder and its culture have become paradigms of contemporary cultural processes, but these and other paradigms are at risk of developing into a narrative of harmonization of diversity, leveling contradicitons and masking confrontation of interests. The essay aims to discuss about the loss of cultural identity in this modern society, which lead to the loss of vernacular architecture. Basically vernacular architecture is a category of architecture based on localized needs and construction materials, and reflecting local traditions. It tends to evolve over time to reflect the environmental, cultural, technological and historical context in which it exists. The building methods are tested through trial-and-error by the society as the people constructing the structure tends to be the person who will use it. However, nowadays, people have mistaken the meaning of cultural identity, they tend to re-create the vernacular architecture into a purpose space where the tradition has been reinvigorate to a resort. People have tried to modernize the vernacular architecture, but still, loss of culture identity is the problem or the modern vernacular. What is vernacular architecture in peoples view nowadays? Will people still respect the culture identity? Why is the topic important in the world or in the context of design? As nowadays, vernacular architecture is gradually disappeared in this modern society. People have started to copy the authenticity to attract the ever-increasing tourists. Figures in architecture hence become less to do with a response to materials and more to do with the associative at tributes of particular shapes and forms. Why is this happening? It was because a global homogenization of the culture of the tourists, an excess of material choice, rapid urbanization, emergence economies, global environmental crisis and politics. Architects have tried using the four ways to modernize the vernacular architecture for now which are reinvigorating, reinventing, extending and reinterpreting tradition, however it still leads to the loss of cultural identity. How will architecture recreate a tradition, a shared ground that provides a basis for the criteria of authenticity and quality? How am I going to approach the topic? The essay will take on a critical regionalism approach of how people view on the vernacular architecture nowadays. Making a point to the loss of culture and how vernacular architecture has slowly fade away, shows how people should react to this issue and also to explain when this vernacular architecture be applied again in this modernized society, create spaces of authenticity of a tradition.

Should We ‘Tone Down’ Anzac Day?

Should we ‘Tone Down’ ANZAC Day to be considerate of ethnic minorities in Australia? Of course not. But a substantial amount of Anglo-Australians believe that we should. This makes absolutely no sense at all. Why would anyone be offended by ANZAC day, we are remembering the brave men and women who have fought and died for this country, as well as the ones that continue to fight for our country overseas. I don’t see how anyone may be offended by that, except for maybe the Turkish or the Germans but even they should enjoy ANZAC day because it is a celebration of who the ANZAC soldiers were, not who they fought.It’s not like the ANZAC’s were Nazi’s, they didn’t commit genocide or crimes against humanity, they protected a country full of innocent people, they are heroes and heroes deserve to be remembered at least once a year. They believe that we should consider how the ‘minorities’ would feel. The key word there is minorities . Does it seem fair that an entire nation or at least the majority of a nation must give up a tradition of almost a century for the consideration of a small percentage of the population? This is Australia, Australians built this country whether they were white Australians or not doesn’t matter.Celebrating the ANZAC spirit is not only respect for our fallen soldiers, but respect for our country and everyone who enjoys the prosperity of modern day Australia should honour that. ANZAC day is celebrated not only in Australia, but at many locations all over the world. Of course it is not celebrated in these countries in the same capacity as it is in Australia and New Zealand but is remembered none the less. Some of these countries include Turkey, Germany, France and China. These countries had no soldiers in the Australian and New Zealand Army Core; they are remembering the values the ANZACS represented.Every year for I don’t know how long people who care have set up two week s before ANZAC day and begun to sell ANZAC day badges, these people volunteer their time and effort because they respect what this special day means. A few weeks ago just before ANZAC day ‘Metlink’ – the company that runs metropolitan trains and buses in Melbourne and surrounding areas – told these people they could only sell the ANZAC day badges at the train and bus stations on one day rather than for the entire two weeks that had been the tradition for many years.Obviously many people were extremely offended, including the many volunteers, commuters and the general population. Luckily, after public outcry the metropolitan train company withdrew the restrictions on the sale of ANZAC day badges. But the fact that it was even suggested is a gross example of how even some white Australians have lost sight of what ANZAC day and the ANZAC spirit represents. Almost every second Australian had a grandparent who fought in the First World War. And most people have some sort of relation to an ANZAC soldier.Former Prime Minister Kevin Rudd once said â€Å"The Gallipoli campaign is part of our national consciousness, it's part of our national psyche, it's part of our national identity. † I think this statement just about sums it up. The ANZAC spirit is a part of every one in this country, whether they were born here or not, because it is a part of the country. The last Australian ANZAC and last person in the world to have fought on the beaches at Gallipoli, Alec Campbell, died on the eve of March 16, 2002.With him died the last living memory of the courage, strength and valor that was displayed on the battlefield all those years ago. Alec Campbell died in peace knowing that the ANZAC spirit and the memory of his fallen comrades would never be forgotten. But was he comforted by a false hope? Has the essence of the ANZAC spirit been lost somewhere in the translation of time? The fact that people are suggesting that we ‘tone down†™ ANZAC day or discontinue the celebration completely, leads to the conclusion that maybe it has. So what is the ANZAC spirit?Above all the ANZAC spirit means loyalty and respect to your comrades, families and friends. The ANZAC spirit means courage, strength and resourcefulness. Are these not values that every race and religion should celebrate? Perhaps the problem lies not within the meaning of ANZAC day and how that effects the ethnic population, but in the education that is given regarding ANZAC day. Perhaps if we tried harder to involve new Australians in the ANZAC day celebrations, they may begin to better understand what ANZAC day really represents for our country and for them.

Communication and Young People Essay

1. Explain why effective communication is important in developing positive relationship with * Children * Young People * Adults Communication is the basis of any relationship, without it we could not obtain or relay information to overcome any conflicts or get anything done. To have effective communication we must treat everyone as individuals and adapt accordingly. Not just verbal communication but tone of voice, body language and eye contact are all important. When communicating with children and young people it important to come to their level as this will make them feel more comfortable and that you are not dictating down to them. It is important to listen to what the child or young person has to say, and if a question was asked respond correctly, as this allows them to feel accepted and valued. This encourages them to trust you and then they will more likely to confide in you. It is also important for kids that we model effective communication skills and we check are behaviour even at stressful times, this encourages them to behave the same way and helps them understand what is expected of them. Positive relationships with adults are important to create good learning environment, and therefore obtain the children full potential. In order to create this the staff member must communicate with each other about lessons, activities and pupil’s progress; this will ensure each pupil receives the best possible care. Communicating with parents is essential as this enables you to obtain information that may affect the child .It is also essential to keep parents up to date with upcoming events with the school, great way to do this is weekly newsletter and more recently sending text messages as reminders. Also parents that have a positive experience in the school are more likely to give support. 2. Explain the principles of relationship building with * Children * Young people * Adults When building relationships with others it is important that they feel comfortable in our company, as they are more likely to communicate effectively. We normal build relationships without even thinking about it, a great way to undertake effective relationship building is to take time to listen to other people, show that you are interested in what they are saying and respond appropriately. Remember issues which are personal to them and always be considerate and show respect ensuring that you acknowledge their views. Make sure that you be clear on key points when giving other information, but always maintain a sense of humour as laughter can be a great icebreaker and a good way to relieve stress. When building relationships with child and young people it is important we are good role models as positive interactions encourages the child to demonstrate positive behaviour also. These positive interactions also allow the child to feel settled and therefore will find it easier to learn. In order to create these positive relationships each child need to feel special  this involves Security, Praise, Encouragement, Communication, Interaction Acceptance and Love. We must encourage children and young people to recognise and express their feelings in a constructive way. Children often have conflicting situations such as wanting the same toy or choosing team members, we must try and overcome these by being assertive as this helps children and young people understand how they would be able to resolve their differences amicably. Building relationships with adults is important we must make them feel welcome and be approachable; we must be respectful of their cultural and religious differences and beliefs and use words and expression they understand and be considerate of any personal issues and always make sure that you take time to listen and respond appropriately. 3. Explain how * Social background * Professional background * Cultural background Affect relationship and the way people communicate. When we are faced with a different situation we adapt our communication accordingly, most people do this automatically, and the more we deal with different situations the better we become at alternating our behaviour to help communicate positively and effectively. When communicating with others we have many factors and difficulties to overcome. We have to adapt our skills to overcome these difficulties; as if they were not conquered they may affect relationship building. Each relationship is individual, which is the reason why they take so long to form as they have to be worked upon to gain mutual respect and trust. When outside factors within society affect communication, we need to respect the values and principles of each person, we must ensure we do not stereotype the individual regardless of their social professional and cultural background. Language is not the only form of communication, it the way we respond to others through electronic mail or phone messages, how attentive we are and also how we dress and present ourselves. When in a more formal setting for example attending a meeting we should use more formal language and behaviour. When communicating with other staff about pupils it must be given in a professional matter and in an appropriate place away from others. Difficulties may arise when communicating with parent that have hearing impairment or physical disability that could affect their hearing ability, you should ensure that you face them and talk slowly and clearly so they can lip read or have a staff member that can sign language. Another difficultly that can arise is if the parent speaks little or no English, when communicating you must talk slowly clearly and ensure that you don’t use local dialects or expression that they may not understand, if that does not work having a bilingual staff member to translate so that they can feel included. If the area is multi-cultural we must consider their beliefs and norms which includes of eye contact, body language and gestures as these could lead to misinterpretation concerning cultural difference. 4. Explain the skills needed to communicate with * Children * Young people When communicating with anyone it is important that they are being treated as an individual and that their contribution is valued otherwise they are less likely to initiate a conversation. Some children and young people are lacking confidence when speaking to adults therefore finding sufficient time to allow them to talk. We must use eye contact and actively listen, making sure they are getting attention. With young children it’s a good idea to come down to their level, use body language such as smiling and nodding and reacting positively to what they are saying. We should encourage the children to keep talking by responding or asking questions, this will also show them how to have further two way conversations and may encourage them to ask more questions as this is how they learn. When communicating with children and young people we must ensure that we use appropriate languages; words and sentences they will understand. We must make sure that we are giving a clear message and check that they understand. If your asked a question you must answer to the best of your ability and to suit the age of the child or young person .Alternatively if the answer is unknown you could suggest alternative method of finding out for example internet or book, and you could help them to find it out. 5. Explain how to adapt communication with children and young people for * Age of the child or young person * The context of the communication * Communication differences When communication within the school you will deal with children and young people of all ages, cultures and abilities, they need to feel valued and your interaction should this. In order to accomplish this we must adapt our communication and behaviour, through positive communication and behaviour with classroom assistants and other staff member it shows them they are a part of the school community. We are required to adapt our vocabulary depending on the age of the child or young person. The level of attention will vary with their age. With younger children, especially when starting school more reassurance is need, however as they mature they may need to talk through problems and identify feelings. When asked a question we must consider how simplified it must be for them to understand, the context of the answer will vary depending on this. The older they are the more technical answer is normally required. In different situation the way in which we communicate will vary, when working on learning activity it is important to get children to focus, this will enable them to learn new things efficiently, any distractions need dealt with before they become an interruption. When in the playground or more social environment it can be used to develop positive friendly relationship while still maintaining professional carer to child relationship. Children and young people may have some difficulties when communicating with others, we must ensure care and sensitively is used when dealing with these situations and the child or young person feels unpressured and they will take their time. If the child or young person has difficulties communicating we must find a way of dealing with it for example if they are hearing impaired, face them directly and talk slowly and clearly. If English is not their first language talk slowly and avoid using local dialect.

Alternative Methods Of Animal Testing - 1442 Words

Alternative Methods to Animal Testing Animal testing is the use of animals in research to determine the safety of a product, usually cosmetics or pharmaceutical drugs. This method of testing is an outdated science while alternative, non-animal methods are rapidly becoming more effective. Laws in the United States do not require cosmetics or medicinal drugs to be tested on animals, only that the products must be proven safe (FDA). Some argue that animal testing is necessary to improve human life. However, animals are harmed during the tests, despite the numerous laws put in place to avoid cruelty. Although many believe animal testing is necessary to ensure medicines and cosmetic products are safe, alternative, non-animal methods of testing, such as in vitro tests and EpiDerm, are available, and should be implemented. Animal testing is not a recent concept. In ancient times, philosophers and doctors would experiment on live animals to learn about anatomy and body systems. The Greek philosopher, Aristotle, performed live animal dissections to form theories about how the body worked (â€Å"Should Animals Be Used†). A surgeon named Ibn Zuhr tested surgeries on animals before applying them to human patients (Scutti). More recently, in the early 1900s, there were no laws to ensure that products had to be safe for human use. Laws were passed in 1906 to prevent the misbranding of drugs, food, and drinks. A bill was proposed in 1933 to revise the 1906 law, but it was not passedShow MoreRelatedAlternative to Animal Testing Essay911 Words   |  4 PagesAlternatives to Animal Testing Animal testing has become a controversial issue among many people in the world today. Some of these people involved in this controversial debate believe that animal testing is unethical and should be replaced by other methods. The other group of people in this debate believe that animal testing is necessary in order to research new products that cannot be tested on humans. 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