By M. Pearson
Structure is a strong medium for representing, ordering and classifying the realm; which means can be created and transformed via defining symbolic obstacles, analogues and metaphors. For over a decade archaeologists were utilizing suggestions of the symbolic use of area. Contributions to "Architecture and Order" diversity from experiences of hunter-gatherer camp association to using house in classical and medieval worlds. in addition to archaeological case stories, there are contributions exploring facets of anthropological, social, psychiatric and architectural idea.
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Additional info for Architecture and Order: Approaches to Social Space
Eco, U. Broadbent, R. Jencks (eds), Signs, Symbols and Architecture , Wiley: Chichester. Eliade, M. (1959) The Sacred and the Profane: the Nature of Religion , New York: Harcourt, Brace and World. Fairclough, G. (1992) ‘Meaningful constructions—spatial and functional analysis of medieval buildings’, Antiquity 66:348–66. Feeley-Harnik, G. (1980) ‘The Sakalava house (Madagascar)’, Anthropos 75:559–85. Feldman, J. Alsayyad (eds), Dwelling, Settlements and Tradition: Crosscultural Perspectives , Lanham, Maryland: University Press of America.
Of course, many boundaries are perceptual and are not physically marked on the ground. For example, English parish boundaries exist as physical entities only on maps or during the ‘beating of the bounds’, a traditional Rogation Day procession around the boundary. As Rapoport notes: Very simple environments may be highly divided conceptually and these divisions may be indicated either not at all physically -or only in very subtle ways’ (Rapoport 1980:298–9). He suggests that the internal organization of the Kabyle Berber house is an example of the former and that the distinction of swept and unswept areas within Australian Aborigine camps is an example of the latter.
The architectural impact of these structures is profound. According to Frankfort, they ‘express, with unanswerable finality, the ancient Egyptian’s conviction that his universe was a world without change’ (Frankfort 1948a: 156). Moving closer to the present, the ideologies articulating medieval urban space have been explored to some extent in Redman’s analysis of the fortified town of Qsar es Architecture and Order 36 Seghir in Morocco (Redman 1986). Here, a Muslim settlement was replaced by a Portuguese colony in AD 1458.
Architecture and Order: Approaches to Social Space by M. Pearson