B. SENSE(S)

-What do builders want?

-We want:

1. To help. 

-Our job is to help others build what they need. 

-Architecture is a collaboration, an act of empathy and generosity.

-We have to be useful to others. Help them live in peace, be free, and be healthy. We won’t be able to do it if we don’t live in peace and freedom ourselves.

 

 


2. To improve. 

-Our role is to provide solutions, not to create problems.

-Our job is for the community to which we belong, not to business or power. It’s a search, not a career.

-We think places so they work better and people can feel good in them. That is so for the whole construction cycle: from our collaborators, to the builders and dwellers. To improve the life of others and the ecosystems we are part of. We strive to give others the maximum comfort with the minimum energetic and material waste.

 

 


3. To make it easy. 

-To make things easier, not to make them more complicated.

-To think as clear and simple as possible. To help others to build and live easier.

-To make architecture is a very simple activity, that answers very complex questions, to which architects too often give very complicated answers.

 

 


4. To make it possible. 

-To turn restrictions into possibilities. To open up.

-The organisms we make must allow as much options, reversible actions and constant adaptation as possible.

-To disturb life the least possible. To increase diversity and complexity of our ecosystem.

-To materialise the maximum possible worlds that help people come together.

-To make the earth, not only inhabitable, but our home.

 


LITTLE PATHS (Case studies):

  • Other architectures (case study #0).

EXCURSIONS (Short exercises for young builders while on a journey):

  • Map what you think of when beginning to think about a project. 

LITTLE TEXTS:

(...)Events like the OWS protests, the Arab Spring, the demonstrations in Greece and Spain, and so on, have to be read as such signs from the future. In other words, we should turn around the usual historicist perspective of understanding an event through its context and genesis. Radical emancipatory outbursts cannot be understood in this way: instead of analysing them as part of the continuum of past and present, we should bring in the perspective of the future, taking them as limited, distorted (sometimes even per­verted) fragments of a utopian future that lies dormant in the present as its hidden potential. (...) 

 

Slavoj Zizek, 'The year of dreaming dangerously'.