KIM DOVEY FRAMING PLACES PDF

Framing Places is an account of the nexus between place and power, investigating how the built forms of architecture and urban design act as mediators of. ‘Dovey has produced a most useful and incisive analysis of meaning in built form, of how places and buildings can be appropriated as tools of either oppression. Framing Places: Mediating Power in Built Form (Architext) [Kim Dovey] on *FREE* shipping on qualifying offers. Framing Places is an account of.

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Skip to main content. Log In Sign Up. Danial Monsefi Parapari December Introduction: Dovey begins his book with a comprehensive definition of lpaces and its diverse forms of application. He divides power in two main categories: Vivid exercise of power which works by prevention.

The threat of force to secure compliance in a latent form.

Framing Places : Kim Dovey :

Deals with construction of desires and is highly sophisticated. Then he brings the idea of legitimation, who should have the right to practice power or on the other hand, how can people who have the power try to prove their right. Milne sets Parthenon as an example which was in part a legitimizing gesture linked to the threat to Athens from the Peloponnesian War. Afterwards, he tries to find the relationship between power and spatial programming and for this; he first turns to social theories of Anthony Giddens, Pierre Bourdieu and Michel Foucault, Both on the issue of spatial practice and presentation.

And then, he links this work, with spatial syntax analysis by Bill Hillier. And this is very interesting to me: The level of access, the entrance, the special paths, the amount of visibility and etc.

The other thing which is intriguing to me is the dialectics he chose to analyze in different places: When it comes to Meanings and methods of its transfer, I believe there are three different stages: Signs are at the lowest level, they are designed to convey a simple piece of data, trying to inform the audience.

They are simple, strict and easy to understand. It is very important that only one meaning can be understood from them. They are like the signs, but with a metaphoric point of view. This is the most used method of meaning transfer in architecture. Like the height of a building which may be interpreted as its symbol of power over the surroundings.

Mystery is at the highest level, which is rarely used in architecture and need a great deal of knowledge to decode.

This type of signs is usually harnessed in buildings which try to show a connection with divinity, like Persian Khanghahs. Dovey believes that all architecture represents some social order and style is its language of expression.

He thinks that all styles mediate practices of power but mentions two important ways in which contemporary styles are at an ideological disadvantage in practices of power Dovey,p. As Hughes,p.

Yet the capacity to construct historical narratives through stylistic revival is not limited to the neo-classical, hence the use of the vernacular to sustain the Aryan myth.

Indeed, mediations of power do not rely on style at all; modern versions of archaic types can achieve similar effect. The second disadvantage of contemporary styles is that they cannot easily play upon the fear of change. I will try to do the same process with some examples from my home country, Dovej. Bazaar means a marketplace or assemblage of shops where miscellaneous goods and services are displayed to buy and sell Bazaar.

Archaeologists have found evidence of bazaars in different parts of Iran, It is certain that the creation of cities was based on not only the growth of the population but also on the increase of production, which brought about the growth of trade and accumulation of wealth Bazaar of Isfahan, The Bazaar of Isfahan consisted of two parts, the old section, which started from the old square, close to the Friday mosque, and the new section, which started from Naghsh-e-Jahan square1 and connected to the old section.

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By the 11th century, after selecting Isfahan placces the capital of Saljuqid era, the old square had become the center of the city. It had a paces, a drum house, a qaiseria and shops selling silk, brocade, materials, previous stones, ivory draming many other goods.

There were some peripheral markets along the main streets radiating from the old square from at least that time. After selecting Isfahan as the seat of Shah Abbas, a new bazaar was designed between the old bazaar and the square.

Shah Abbas redeveloped the city extensively and had a number of new bazaars built: As a result it contains a representative selection of Islamic secular architecture over the last years. It has about 5 km 3miles of shopping streets rastesome with brick arches, some with poplar beams, over a hundred caravanserais and sarais, innumerable covered halls timce and connecting wings dehliz Walcher,p.

Naghsh-e-Jahan is surrounded by a layer of shops. Behind these shops there are several parts of the bazaar, like caravanserais and peripheral markets for different businesses. As Mohammad Gharipour argues in his article, after the construction of the new Friday mosque, called the Shah mosque and located in the square, Shah Abbas attempted to encourage people to participate in Friday prayer in the Shah mosque, instead of the old Friday mosque Masjed-e Jame.

People had not accepted the new square as a city center. Then Shah Abbas decided to donate all the shops around the new square to people under the regulations of waqf. In this case nobody was obliged to pay to buy these shops.

After that doovey Naghsh-e-Jahan square replaced the old square as the main city center for gatherings, shopping, and participating in Friday prayer. Robert Hillenbrand, Islamic art and architecture, Thames and Hudson, The Bazaar became the skeleton of the city. The number of religious schools, mosques and public baths in the Bazaar shows how Bazaar rraming as the heart of Isfahan.

Comparing the old and the new Bazaar the main difference is the linear organic growth of the old section and the radial growth of the new bazaar. The framnig Bazaar was developed based on meeting the needs of the society and providing the best accessibility for people in the neighborhood residential quarters, called mahalleh Bazaar of Isfahan, Nowadays the economic role of the Bazaar has changed.

Framing Places : Mediating Power in Built Form

It is more of a touristic value, rather than a functional agent. Import of goods from western countries and the change in the economic circulations is the main reason. With the sprawl of modern shopping centers through the city, most of the citizens do not need to come to Bazaar for their daily needs. Most of the shops have changed their original business into selling souvenirs which is more attractive to the tourists who come to visit the area.

Dovey believes that the western shopping mall seeks to legitimize itself as public and communal, yet this mostly leads to gestures of legitimation which are framed within private space. The cars act as a legitimizing factor. Yet unlike real charity raffles, these are highly instrumentalized with strings of identical cars but only one real prize on display throughout a string of malls.

As Shields says, the mall generates an illusion of civic life and mis- recognition of community Shields, But, considering Middle-Eastern Bazaars, the process of legitimation is totally different.

They do not need any car raffles or charity. The Bazaar is surrounded by mosques, schools, and even functional structures like water storages and these all, attract people to pass through shops. They satisfy all the needs of citizens and Bazaar alone with its surrounding structures can be interpreted as the main service area of the city so no one can resist them, like what happens to the shopping mall.

Dovey belives that shopping malls may have a negative impact on general urban life, because they can attract more audience, if there is not a good urban texture.

Notes on: “Framing Places: Mediating Power in Built Form” | Danial Monsefi Parapari –

However, the importance of a vital and imaginative public realm can be understood from the malls: They are coupled with enough genuine convenience and spectacle to attract shoppers. In a sometimes derelict and dangerous city, the mall is clean and safe. Indeed the more car-ridden and dangerous public space becomes, the more banal its designs, then the greater the relative advantage of the private malls.

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One of the dangers of the mall is that it generates a powerful lobby against good urban design. Investment in genuine spectacle, art and design quality in public space undermines the profitability of the mall. The proliferation of private malls and their hybrids is an invasion of public space by private interest.

They are slowly but surely turning our cities outside-in—capturing the meanings of the urban, the vital and the fantastic, but in a manipulative and seductive manner. Public life itself is being consumed by new zones of consumption. When our ancestors moved out of the cave, their only target was to find a shelter against the harsh weather conditions and wild animals, but during the time, this attitude toward human dwellings has changed: The form, the place, the relation between different chambers, the variety of functions which are served in a residential unit and so on.

As Harries argues Architecture is an act of self- assurance in the face of the terror of both space and time Harries,p. The earliest building codes, specifying structural integrity in housing construction, are found in the Code of Hammurabi Code of Hammurabi.

During the Greek and Roman empires cities were placse mainly on the appropriate placement of dwelling units concerning defense and water supply and these ideas were kept throughout the Middle Ages. People could find shelter for themselves and their flocks, herds, and harvests while the open country was being overrun by enemies plqces superior force.

Demand for urban housing increased. At the same time, due to the Mongolian invasion of the Middle East, The City walls were primarily acting as a shelter, plsces safe place for the insiders, letting them to have a normal life. These walls formed a spatial isolation, which I am going to discuss about later.

Another element which highly affected urban development was the climate. In this section, I am going to discuss Yazd, and its dwelling format.

Yazd is the capital of Yazd province framung Iran. The city is located some miles southeast of Isfahan. Because of generations of adaptations to its desert surroundings, Yazd is an architecturally unique city; Iran’s oldest inhabited city and largest community of Zoroastrians, known for its Bagdirs — wind towers, possessing an ancient desert location on the Silk Road Yazd. To deal with the extremely hot summers, many old buildings in Yazd have magnificent wind catchers, and large underground areas.

The city is also home to prime examples of yakhchals, the latter of which were used to store ice retrieved from glaciers the nearby placds Yazd. The structures were built close to each other, with high walls, creating narrow alleys which always provided shadow for the pedestrians.

There were some horizontal structural components in these alleys, known as Saabaat, which make some parts of the passage look like a roofed corridor. The entrance door to the neighboring dovdy was usually placed under these saabaats. It was constructed in early s during the Qajar dynasty. It occupies meters of land and has about meters built space Laarihaa House. It is known for its beautiful ornaments which are visible in doors, windows and even on the roofs, but the interesting thing for me, is the pplaces between private and public areas.

The public areas were used to serve guests or to host ceremonies, while the private areas were the actual living spaces.