欧洲教堂建筑的适应性再利用研究:对遗产转型的批判性评价

欧洲璀璨的建筑遗产,尤其是基督教和天主教教堂建筑,正处在功能逐渐退化甚至彻底消失的危险境地中。 其主要原因在于西方基督教社会面临的社会变迁连带冲击了大众宗教知识、教会参与度以及圣召的数量。如今, 很多西方国家面临着一个共同的问题,即如何应对众多逐渐遭到弃用的教堂和修道院,以及如何解决随之而来的 关于这些建筑的使用、维护、财务、所有权分配和遗产保护的问题。本文是对濒危遗产的批判性评价。那些已经 失去其原有用途的教堂建筑,未来将何去何从？谁来决定这些建筑该以何种方式,或被退役,或再利用,又或被 拆除？是否还有其他的使用模式？遗产保护会对教堂的再利用产生什么影响？半个世纪以来,我们在与冗余的教 会建筑和适应性再利用的经验中学到了什么？笔者对教堂建筑的各种不尽相同的适应性再利用方式、不断变化的 建筑遗产价值以及可能会在未来发挥作用并能引发中国读者思考的全新决策模式等问题作出回顾性思考。     

LOFT风格与工业建筑再生

Loft风格把废弃的工业建筑转化为一种生活和工作空间,使那些具有一定历史意义并能继续使用的工业建筑获得新生,保护和延续了城市文脉;同时开创了一种颠覆性的生活模式,成为整个地区复兴的标志,探索出一条对废旧工业厂房、仓库的开发利用和有机更新的道路。     

宗教建筑的保护策略初探——以长春天主教堂为例

长春天主教堂有百余年的历史,其纪念意义和历史意义已经使其成为城市的地标性建筑。在城市高速发展的今天,如何进行宗教文物建筑的保护和再利用,以及文物建筑保护与城市发展相协调的问题越来越受到人们的关注。本文以快速发展的城市化进程中的文物建筑中的宗教建筑保护为切入点,以长春天主教堂的保护和再利用为研究对象,通过对文物建筑的信息数据的采集和整理,以及对保护内容的分析整合,探讨文物建筑中宗教建筑在城市发展中的保护原则和策略。     

Serendipitous conservation: faith-to-faith conversion of historic churches in Buffalo

ABSTRACT

US cities with shrinking populations have faced tremendous challenges in conserving their built heritage. Often, conservation work involves adaptively reusing existing buildings. Most reuse activity is fuelled by the developer and market-driven rehabilitation of historic properties through tax credits and other incentives. Places of worship like churches, however, are difficult to rehabilitate, and cities lose this urban heritage after years of vacancy and neglect, and eventual demolition. In many shrinking cities, particularly those now welcoming new immigrants and refugees, serendipitous conservation of vacant churches through faith-to-faith conversion can be an asset to local planners and preservationists in their fight to save urban heritage from demolition. This paper examines two former Roman Catholic Churches in the City of Buffalo: one converted into an Islamic mosque, and another into a Buddhist temple, to argue that faith-to-faith conversions can be a viable tool for other US cities experiencing similar threats to their urban heritage.     

自然光与宗教建筑的“精神创造”

自然光的运用,可以促进我们对时间和空间感受。光与宗教建筑空间碰撞所展示的内涵就是千百年来人们所追求的“精神创造”。通过光空间的意境创造,来体现不同时代背景下宗教建筑的意境。而这点正是为什么现代教堂与传统教堂存在着巨大的形式差异。     

古典新构——基于类型学的永川凤凰湖公园教堂设计思考

教堂建筑是物质空间与宗教精神的统一体,如何通过空间形态的安排来营造合适的场所精神,是设计时应解决的重要问题。本文基于类型学理论对重庆市永川区凤凰湖公园教堂设计进行分析,并针对教堂建筑的特殊性,探讨了其文脉溯源和宗教历史传承的问题,对哥特式建筑艺术进行解析及再现,结合场地的具体条件,总结出设计教堂建筑时继承宗教传统并反馈在地环境的针对性策略。     

PLACES OF WORSHIP AND NEIGHBORHOOD STABILITY

ABSTRACT: Despite ongoing interest in religious group involvement in community development, only limited research has considered whether the mere existence of a place of worship can be linked to neighborhood well‐being. This exploratory study uses a cross‐sectional design to examine the relationships between the presence of churches in high‐poverty neighborhoods and specific measures of neighborhood stability. One‐way analysis of variance (ANOVA) and geographic information system (GIS) software were employed to compare measures of structural permanence, residential tenure, and property valuation from a sample of two types of church (freestanding and storefront) and non‐church areas or “clusters.” The findings provide limited support for the conclusion that storefront churches, while modest and often regarded as less architecturally significant, may be overlooked contributors to the sort of stable urban space where residential population is preserved and investment maintained.     

Emma’s Willow: Historical Anxiety,Mormon Pilgrimage and Nauvoo’s Mater Dolorosa

Religious institutions establish collective identities through the production of a usable past, and thereby provide adherents with a sense of heritage. This article examines how this process functions in a Mormon pilgrimage site, Nauvoo, Illinois, where not one but two competing institutions, the Church of Jesus Christ of Latter-day Saints (LDS) and Community of Christ, have established alternative narratives of identity. I focus on the thousands of (almost exclusively) LDS pilgrims who visit the town each summer. I argue that the presence of multiple interpretations raises significant anxieties for many of these pilgrims. In an attempt to mediate these anxieties a vernacular religious site, a willow tree, is employed to point pilgrims to a Saint figure, Emma Smith, Joseph Smith Jr.’s widow, in order to fortify an alternative narrative existing outside of either official representation of Nauvoo’s past.     

Generative history: Marcel Poëte and the city as urban organism

The study by Robin Evans of the centralised churches of the Renaissance explores the idea of centrality, and argues that architecture does not simply invest in one geometric centre. Evans's analysis makes detours into the histories of theology, geometry and mathematics attempting to find how architecture participates with these fields. In a footnote, he suggests that architecture in its singular artistic physicality ‘suspends our disbelief in the ideal’, offering a world that does not reflect culture, in all its fullness, but rather supplements culture's incompleteness. This idea reiterates psychoanalytic theories of Freud and Kristeva that qualify the notion of transcendence with the psychoanalytic concept of transference. Architecture, like art, is able to resolve that which in society and in other fields remains a contradiction, giving a picture (albeit fictional) of a harmonious and unified order and wholeness.

In this essay, I turn to Hagia Sofia (532–537AD) in present-day Istanbul, a church that marks the beginning of a Christian empire relocated to Constantinople, East of Rome, and built one thousand years before the Renaissance churches discussed by Evans. Hagia Sofia is a building that symbolises the shift towards a domed centralised form, away from a basilica form, and a building that develops an innovative interior. Hagia Sofia is usually observed and described in a devotional manner, as though addressing the architecture of the church is equivalent to a pious person addressing the church itself, and more significantly, addressing the Divine figure of God, through the architecture of the church. Its influence on Islamic mosque design has been noted. What rôle does Hagia Sofia play in the kind of artistic mastery that Evans is proposing, and what other dimensions of centrality and transcendence in architecture are offered by a study of Hagia Sofia?     

Consecrated garments and spaces in the cherubim and seraphim church diaspora

ABSTRACT

The Cherubim and Seraphim Church, an African independent church founded in 1925 in Lagos, Nigeria, is best-known for its members' white garments, fashioned to resemble the angelic beings, the cherubim and seraphim, of the Bible. With the movement of church members to different parts of the globe, these garments have become increasingly important to some as spiritual ties with the Nigerian homeland. Similarly, these homeland connections may be established and maintained by the founding of churches in the United States and Canada, which serve as satellite churches for established C&S churches in Nigeria, sharing identical names, related personnel, and similar altar decoration. This paper considers that ways that C&S Church art and dress overcome distance through the connections made by holy bodies, and consecrated garments and spaces.     

Mediality and materiality in religious performance: religion as heritage in mauritius

ABSTRACT

In Mauritius, religious performance often doubles as officially recognized diasporic heritage, institutionalized as a component of Mauritians' “ancestral cultures.” Such forms of religious expression not only point to a source of authority outside Mauritius but also play a key role in legitimizing claims on Mauritian citizenship. In this article, I examine two kinds of practices that help to instantiate religious links as heritage: ritual performance combined with the cultivation of “ancestral language” in the context of a Hindu pilgrimage and the role of sound reproduction techniques in popularizing a particular genre of Islamic devotional poetry. I argue that these embodied and material practices illustrate two contrasting modes of engaging with spatially and temporally removed sources of authenticity. While the pilgrimage aims at naturalizing diasporic links through their objectification and iconization, uses of sound reproduction technology in Islamic devotional contexts establish links to sources of religious authority under the assumption that the medium used is relatively transparent. Ultimately, the modalities of materiality presupposed in the ethnographic examples account for the authenticating effect of religion as heritage.     

Islam,Heritage, and Preservation: An Untidy Tradition

Abstract

In this article I argue that the study of cultural heritage preservation practices in the context of Muslim societies has been constructed—and obstructed—through specific historical trajectories and challenges. These originate within the field of cultural heritage preservation, through its own history and principles which have complicated the interplay between heritage and religious values and uses. As a result, situated studies of preservation practices in and by Muslim communities are in their infancy. In this article I revisit the points of contact between the emergence of a Eurocentric preservation dogma and its encounter with different articulations and practices related to Islam that are now approached as part of heritage assemblages and debates. I consider specific biases inherent in these discourses and propose, as a result, to approach the study of Islam and heritage in its own terms—rather than as an alternative to Western preservation paradigms.     

Of faith and visual alertness: the message of “mediatized” religion in an african pentecostal context

Pentecostalism and its recent progenies, the Charismatic movements, have within the last three decades moved from the periphery to the center of Christian life in Africa (Asamoah-Gyadu 2005; Gifford 1998). An unprecedented use of the mass media by these relatively new religious collectivities has contributed significantly to the visibilities they enjoy. This paper looks at the relevance of visual media in contemporary African Pentecostal/Charismatic Christianity. I will first place the movements in question in their proper religious context and then examine how they have colonized public space through an extensive appropriation of modern media technologies, and what this teaches us about this type of African Christianity. The sub-Saharan African country, Ghana, is the immediate geographical context for the study. In this paper, “Pentecostalism” refers to the spirituality of Christian churches and movements, which in continuity with occurrences in the Acts of the Apostles, value, affirm, and consciously encourage the experiential presence of the Holy Spirit as part of normal Christian life and worship. The coterminous expression “Charismatic” usually refers to historically younger streams of Pentecostal groups that function within existing historic mission denominations as “renewal movements.” Drawing their members mainly from among disenchanted youths of historic mission churches, several of these charismatic renewal groups have since the late 1970s been incorporated as autochthonous churches operating in urban settings in Africa. In Ghana, the new churches are popular referred to as, Charismatic ministries (CMs).     

Pilgrimage in graeco-roman and early christian antiquity seeing the gods Elsner,JaŚ and Rutherford,Ian (eds.)

ABSTRACT

This study is an ethnographic and conceptual analysis of religious objects, their uses, and mediation of authority within the Universal Church of the Kingdom of God (Universal Church) in Brazil. Drawing on scholarship within media studies, religion and media, and material religion, I distinguish between artifacts used to cement implicit contracts between Universal Church followers and their church community, which I call contractual media, or swag, and those that followers bring to meetings to be blessed and then take home to mediate both good and evil forces in family, work, and social life—these I call portable media. While portable object media are seen by their owners as powerful tools, contractual media, on the other hand, create implicit power relations that keep followers tied to the institutional church in a reciprocal exchange predicated upon expected prosperity as evidence of faithful attendance, fidelity, and personal sacrifice. The physical exchange of material goods in religious spaces constitutes a perpetuation rather than a disruption of institutional religious authority. As infrastructure, contractual object media establish and maintain conditions for otherwise mundane materials to mediate power on a daily basis. Through attention toward portable and contract object media, as part of what I am calling material microstructure, we can further complicate religious authority as it is mediated through objects, not just in one-way flows but as dynamic exchanges and trade-offs between personal empowerment and institutional control.     

塞北天主教圣地西湾子主教座堂建堂始末

通过广泛收集档案及文献资料、实地调研、采访等方式,获取西湾子两代主教座堂详尽的第一手资料,阐释了西湾子第一代主教座堂“L”型布局的成因;采用档案复原建筑平面的方法,对现已不存的新主教座堂形制进行剖析,揭示了新主教座堂成为塞北教会旗帜的原因。通过对两代教堂建筑形制的比较,目的是理清教会在华发展的初期及中期两个重要时段的发展特征,反映西方教会建筑从萌芽到巅峰时期,从被动本地化到西化的发展过程。     

Segmenting the Korean housing market using multiple discriminant analysis

The business environment of the Korean housing industry has changed recently from a supplier's market to a buyer's. Establishing and implementing proper marketing strategies has increasingly become an important part of the managerial process. This research attempts to offer a characteristics profile and a forecasting model that classify the housing purchase consumers into three groups: a single-family housing purchase group, an apartment housing purchase group, and a non-purchase group. These groups can be classified and predicted by using the discriminant function: a linear combination of demographic, socio-economic, and residential characteristics. Findings in this research can provide valuable information for future efforts in identifying distinct target segments of the Korean housing market.     

关于南方坡屋顶阁楼

本文通过对南方住宅阁楼空间设计以及阁楼与新技术相结合的构造进行分析,提出一些合理的意见和改进方法,使得现代坡屋顶的阁楼以其经济、舒适、节能的优点,成为最明亮和最具吸引力的生活空间.     

Greening heritage housing: understanding homeowners’ renovation practices in Australia

In the context of recent policy moves to reduce environmental impacts, it is argued that significant improvements are required to heritage housing stock. Existing housing stock is recognised in planning/legislation for some form of protection based upon its heritage significance. Although renovation of existing dwellings is the principal means promoted to reduce energy and associated environmental emissions, little attention has been given to how this is achieved in practice. This paper joins an emerging body of work that draws on social practice theory, as an alternative to rational and behaviourist perspectives, to investigate renovation practices in heritage housing. Based on analysis of interviews with homeowners, this paper discusses the common social understandings associated with heritage buildings, environmental sustainability, and comfort, and how these intersect in home-renovation. The study explores how households balance emerging needs for environmental sustainability with retaining heritage significance. Questions are raised as to the extent to which renovations can contribute to objectives for reducing energy use and emissions, and implications are drawn for future policy approaches regarding the attainment of more sustainable practices.     

武汉近代教堂建筑类型研究

武汉由于独特地理位置在中国内地城市中开埠较早,近代建筑获得了长足发展。伴随西方传教士涌入武汉而产生的教堂建筑,与以木结构建筑为主的中国古典建筑相比,几乎找不到任何传承的关系。但就是这些风格"迥异"的教堂建筑,逐渐冲击与促进了武汉近代本土建筑发展,并在当今成了这个城市一道靓丽的风景线。该文对武汉近代教堂建筑①的类型进行研究,希望对该类建筑的保护和再利用规划有所裨益。     

The influence of Albi Cathedral: the use of historic precedent in nineteenth and twentieth century church design

In the period 1850s-1950s, British church building was strongly influenced by the mediaeval ecclesiastical architecture of southern France/northern Spain, in particular, Albi Cathedral. Albi, and churches in Toulouse and Gerona, influenced British church building in various different ways (which involved structure, form, and materials), but there was almost no attempt to reproduce their appearance. The wide-naved, internal buttress/aisle passage church was the result. This influence was at its highest during the later Victorian period - when there was a search for a new kind of church, appropriate for present circumstances - and in twentieth century cathedral design.