I read through the 13 points made by Patrick Schumacher on architectural education. It never seizes to amaze me when nowadays people choose to address a wide public audience in a manifesto-like way. It’s quite alarming that the very structure of the text alludes to the “five points of architecture” by Le Corbusier; an autocratic system of principles that lead to an “hegemonic paradigm,” as Schumacher chooses to call it. I just cannot seem to bring my self to identify with this degree of certainty especially when we all agree to be living in such an uncertain and fluid, post-fordist world. And isn’t it ironic that now of all times, someone should claim to have found a uniform/canonic/normative way of doing architecture?
Schumacher condemns the “anachronistic” way we teach architecture today, and he allocates this anachronism to continuous experimentation. But experimentation in general isn’t the enemy here, is it? After all parametricism is a product of experimentation itself. Perhaps experimentation on form specifically, is anachronistic. Because arch schools have indeed promoted and appraised originality of form for years thus producing practitioners whose only interest lay in impressive yet un-realizable design solutions. And yes, that is perhaps what created this unevenness between academy and practice; the persistence of the value of form. But isn’t this also one of the shortcomings of the extended use of parametricism in some schools and design practices?
So are we really supposed to fully converge to an educational paradigm that has has already cost us part of this void? How about trying to overcome the anachronism by striking to its very core; relieve the students from the burden of originality of form towards an understanding of architecture as in “what it means to be fully human” as Pete Buchanan has eloquently put it.
I can see many schools today struggling to bridge this gap; design build studios, live projects, hands-on workshops and practice-led research studios in sensitive social neighborhoods appear at all continents in an unprecedented rhythm. Isn’t this a way to get over the lack of practical skills or social awareness and relevance that are so much needed to an architect? I have also encountered numerous paradigms (many of which I’ve described in this very blog) of newly formed arch schools that experiment with getting students to work in world renowned practices and actively participate in ongoing projects to gain experience and insights of how arch is actually being produced: talk with clients, organizations; even travel around the world.
And then there is also another issue; if we are to converge, are we seriously supposed to share curriculum between different countries, people, political regimes, economies, cultures? This is where I read convergence and I hear compliance. Because if we are indeed experiencing life as in the continuous process of becoming, are we to think that we all need to reach the same place? Isn’t the beauty of diversity what makes this world so interesting? Isn’t it its complexity that motivates us as how to better understand it?
To introduce a shared paradigm undermines the very meaning of learning especially today when education is becoming all the more open, and people can freely learn from each other. Restricting education to a single core defies the personality of the learners, their peers contribution to their learning and their relation to the rest of the world. Why not set some principles, give them all we can and let them decide who they ultimately choose to be.
Kiran Garimella and pals at Aalto University in Finland have found a way to spot the characteristics of a controversy in a collection of tweets and distinguish this from a noncontroversial conversation (…) And they think this structure can be spotted by studying various properties of the conversation, such as the network of connections between those involved in a topic; the structure of endorsements, who agrees with whom; and the sentiment of the discussion, whether positive and negative (…) Garimella and co map out the structure of these discussion by looking at the networks of retweets, follows, keywords and combinations of these (…) In all cases, the images clearly show the polarization, or lack of, in the debate.
Great article on the development of the perception of expertise by Reiner Grundmann
The pool of knowledgeable citizens has increased enormously between the 1960s and today. Many more people are highly educated and earn their money as ‘knowledge workers’ (Brint 2001). At the same time, as traditional ties have been loosened, people cannot rely on received wisdom and traditional ways of life. They have to make decisions about their lives themselves. This trend towards individualisation and risk decisions has been well described by Beck (1992), Giddens (1991) and others. This means that individuals are seeking expertise, and may find it being offered by non-certified experts (…) The laboratory as the site of knowledge creation, and the scientific institute which signals competence of the researcher and thus makes her a ‘certified expert’ is not the only source of expert knowledge, and it is arguably not the most important one when it comes to political decision-making
The Problem of Expertise in Knowledge Societies, Reiner Grundmann
This is one type of learning: the intake of information (…) if the intake of information ends with the intake of information, then it is incomplete. There is another form of learning that doesn’t need discovered, only recovered (…) That Intake must lead to embodiment (…) We only honor a life if we leave different than when we walked in. The only way to truly honor a life is to be changed by it (…) you take in the plethora of information being deposited everywhere you look by everything and everyone you look at (again, undisguising the world), but then you lean into it. You distill it, you parse it, you connect with the “thing” — the gift, the image, the story, the root that arches through what you are learning — and you take it in so as to shape you. You honor that gift that is now seen via knowledge, but then you allow yourself to be changed by it.
Information Intake Vs. Information Embodiment What will you do with what you learn?
Although I’m not so sure about the tone and the narrative, I like the idea of knowledge creation as the embodiment of information. I am not as sure as to if this is life’s purpose (be changed), I just think this is the only way of deciding at each instant who we want to be and how to get there.
We need to open up the meaning of the identity concept towards relations with a multiplicity, with others. Through opposition to the idea of identity as something completely closed, already formed, and static. We are subjects under construction, we are always becoming something (…) we are now going through a very complicated political era (…) Theorists are seen as speculators and their task as useless, while we let fake news and alternative facts to spread. The reputation of academics is very poor during periods of populism. We need to stop these attacks on universities, academics and experts. We need to develop a culture of respect for knowledge (…) I believe that revolution today is a fascist concept. I believe that the people calling for revolution are from the extreme right (…) I believe that at present a more preferable option is active activism, a collective commitment to creating affirmative values, rather than joining what seems to me to be a fascist restoration of the notion of revolution (…) I prefer the concept of affirmation. I propose to create affirmative values and to work together. In other words, we need to discuss the problems together (…) What is necessary is a radical transformation, following the bases of feminism, anti-racism and anti-fascism. An in-depth transformation around the types of subject that we are. And that can only happen collectively, by redefining the type of world that ours is becoming. That is the plan.
The project entitled “My Story” is an initiative of the Anadolu University Open Education Faculty programs. Participating students were asked to share their stories leading to open and distance learning (ODL) via an online survey. A book was later edited sharing some of these stories publicly. Of the 70 stories that are included in the book, 16 of them express the voices of women and their struggle for education. Aras Bozkurt, Suzan Koseoglu, & Jeffrey M Keefer:
recognized that the voices of the participants were of such strength that they warranted a more performative explication in keeping with their power and form once they were translated to English (…) The words of the participants were poetically presented to both exemplify the thematic findings while remaining true to the power in the texts themselves
The poem they devised describes the women’s effort to persevere in a patriarchal society and their desire to get an education and succeed in life. This is a very interesting experiment, one that develops somewhere in between science and art. In the context of a continuous poetic narrative, the words pertain their meaning and are bound together in a consistent whole. Very moving indeed.
Andrew Reagan at the Computational Story Lab at the University of Vermont in Burlington and a few pals have used sentiment analysis to map the emotional arcs of over 1,700 stories and then used data-mining techniques to reveal the most common arcs (…) The idea behind sentiment analysis is that words have a positive or negative emotional impact. So words can be a measure of the emotional valence of the text and how it changes from moment to moment. So measuring the shape of the story arc is simply a question of assessing the emotional polarity of a story at each instant and how it changes (…) Reagan and co say that their techniques all point to the existence of six basic emotional arcs that form the building blocks of more complex stories:
A steady, ongoing rise
A steady ongoing fall, in emotional valence
A fall then a rise
A rise then a fall (Icarus)
Fall-rise-fall (Oedipus )
It turns out the most popular are stories that follow the Icarus and Oedipus arcs and stories that follow more complex arcs that use the basic building blocks in sequence
Excerpts from the article entitled “Data Mining Reveals the Six Basic Emotional Arcs of Storytelling,” available here