Now more than ever, the need for socio-cultural sensitivity and responsiveness has never been more critical. Geographic borders are being bridged by advances in information and communications technology and cultural experiences have never been more diverse or complex. Therefore, there is a need for personal and professional awareness for the implications of these trends so that they can be positively maximized. For architects, this issue can become even more critical because of the nature of their craft. Infrastructures often serve as the hallmarks of civilization, as the pyramids are to Egypt or the London Eye is to the UK. Aside from the technical or functional requirements of architects design, there is also the incorporation of the social and cultural dimensions. At the same time, because of the lifespan of architecture, they become indelible to their settings and often, the life of the infrastructure becomes inexorably intertwined with its community (Jencks, 2004). Sensitivity to the socio- cultural vortex has also prompted the recognition and incorporation of indigenous cultures even in modernization. Rapoport (2005) believes that the socio-cultural sensitivity is an integral to architecture but can be easily overshadowed by modernization efforts. This paper is a critical analysis of the socio-cultural vortex as it is being tackled by a leading architectural company. In doing so, the paper will be able to determine whether current efforts to respond to the socio-cultural vortex can impact architectural design perspectives.
Some also suggest that socio-cultural sensitivity can be considered to social responsibility, which in turn is an active response to the social-cultural vortex (Ban, 2010). Based on this perspective, socio-cultural sensitivity should be part of corporate considerations because it can yield or result into business and competitive advantages. If so, then it is critical that companies consider their current level of socio-cultural sensitivity and if they are able to gain benefits from adapting policies that will support such an ideology. Some new architectural firms seem to have taken to heart the importance of this issue (Docimo, 2010). Partners For Architecture (PFA), an architectural firm based in Stamford, Connecticut, USA has been active in its involvement in socially responsible architecture, notably in incorporating indigenous elements to its designs and constructions. Thus, the company can provide insights on why and how companies are answering the call for socio-cultural sensitivity and responsiveness. The objective of this paper is to evaluate the efforts of the company and determine if their actions can be considered as sensitive and responsive to developing socio-cultural issues.
Critical analyses of the companys activities suggest that this is recognition of the socio-cultural vortex and how it can influence urban and rural conceptualization and deign which can be particularly significant in architecture. According to Gill (2007), cross-cultural interactions in particular illustrate how the global socio-cultural vortex is redefining design perspectives he cites the example of Londons urban planning which preserves the historical areas of the city, special economic areas for small businesses and placing restrictions on the height of infrastructure to preserve the citys skyline. Essentially, this emphasizes socio-cultural perspectives that extend architecture from a purely functional perspective to be able to develop value and significance, architecture has to be able to establish itself socially and culturally (Johnson, 1993). In todays setting, this reference is not only limited to a local level but must be global in nature due to the nature of social and cultural exchange and interaction today. This implies that architecture has to be able to accommodate a global socio-cultural perspective in response to a socio-cultural vortex. According to Jones (2009), one positive manifestation of the recognition of socio-cultural vortex is the development of international social responsibility since it allows for the positive interactions that can transfer technology and reinforce positive social bonds.
According to its company website, PFA was inaugurated in 1999 with a combined professional experience of seventy five years in the industry. Its current social responsibility efforts include environmental protection, alternative energy and socio-cultural concerns including supporting architectural and infrastructure research and technology. The most notable of its current efforts for social responsibility, socio-cultural responsiveness is the UNICEF Child Friendly School Design. The project combines its Green Architecture perspectives in combination with socio-cultural sensitivity. Aside from the constructions using local traditional materials, the project also made use of the local topographical conditions in the area making the maintenance of the structures efficient and low-cost. According to Docimo (2010) this ensures not only the success of the current initiatives but also increases the potential for replication and scalability to other projects similar projects in other areas in Africa or other social development initiatives. Though initial project was only focused on the development of educational infrastructure, the PFA has extended its efforts to support agriculture and cottage industries. Docimo characterizes the efforts as the realization of utopian concepts in only six weeks.
Seen in Figure 1, classrooms allow students to sit in a circle, a design element that is consistent with traditional gatherings where communities would sit around a fire to decide tribal issues. Sustaining such an orientation reinforces indigenous traditions in the context of modern educational curriculums. This also legitimizes the continuation of indigenous traditions and values (Architecture for Humanity, 2010). At the same time, Figure 1 also illustrates a fundamental element of African society Africans live outside their lives revolve around the landscape and (they) see architecture as shelter from the sun (Docimo, 2010, par 5). Unlike Western perspectives where function or purpose is contained in a room, African perspectives shy away from making boundaries from the environment. This became apparent to the architects form their observations on the type of housing common in the area which were mainly made of circular adobe and grass thatches, the walls finished with mud for insulation, blending into the earth. This perspective is extended to the hallways of the school which are also open air (see Figure 2).
In addition to maximizing the use of local materials in construction, the architects also endeavoured to make use of local technologies. Consider Figure 3. The shape of the roof mimics the fall of thatched roofing and the windows are oriented in counterpoint to the position of the window. The buildings are also oriented in to minimize exposure to the sun and central open field dissipates the heat absorbed by the building. The design does not only afford maximum protection against the strong African sun but also maximize air flow by utilizing air convection or dynamics. Again, the inspiration of this design was developed from traditional infrastructure which was in turn inspired by the natural worlds own ingenious designs such as that of termite mounds which are common to the area. For contemporary architectural design, this highlights the perspective of the value of being integrated to nature or the environment instead of having infrastructure apart demarcated from the natural world. Another way of viewing this is to consider nature as the landscape which architecture accentuates. Ultimately, the design can be considered to be humanistic. This is not only because the building is designed to ensure the comfort of students and teachers but also it seems to effortlessly combine indigenous building traditions into very modern structures.
The following section is a commentary of the PFAs activities, the perspectives that they have utilized as well as the evaluated motivations behind the activities undertaken. The emphasis on responding to the social-cultural vortex through social responsibility developed soon after the intensification of globalization when it became evidently clear that rapid globalization had consequences. It should be noted that this response is not normal behaviour and can be characterized more as recursive (Anderson, 1996 Bachelard, 1994, Bickerton, 1996). However, Saether and Aguilera (2008) that social responsibility remains to be a relative concept.
Combined with incorporating socio-cultural vortex perspectives, this can become and even more open-ended outlook. In the case of the PFA and all other companies that are undertaking corporate social responsibility efforts, one of the criticisms is that such efforts are not altogether altruistic. Most of the time, these activities are coordinated with public relation efforts of the organizations. In a similar manner, the call for greater socio-cultural sensitive became a critical concern with the rise in intercultural conflict associated with globalization (Campbell, 2006). Though the principle of tolerance, predominantly recursive behaviour, is considered to be a recognized value, in contemporary contexts, there has been an emphasis that efforts should promote socio-cultural accommodation and assimilation (Anderson, 1996 Bachelard, 1994, Bickerton, 1996). This is considered particular important sine the socio-cultural vortex perspectives essentially suggest that regardless of whether it is recognized or not, there is an effective globalization of societies and culture. The implication is that social and economic developments should not just be limited to the tolerance but actually endeavour to support their continuance (Bos et al, 2006).
Other commentaries have also a similar theme. Based on Rapoport (2005), this also shows sensitivity to the socio-cultural vortex because in adapt varying social and cultural contexts into a singular concept that can highlight the socio-cultural value of either party. In the UK, the recognition of architectural socio-cultural vortex has been made primarily through educational institutions such as schools and museums but has since extended to public policies such encouraging cultural expression in architecture even in public-owned or managed housing (Jones, 2009 Ban, 2010). At the same time, Inglis and Hughson (2003) also believe that greater recognition of indigenous cultures gives significant competitive advantages. This proposition is based on the idea that what survives to be part of cultural heritage has been tested over time and different contexts. Thus, as illustrated in the roof and window design of the UNICEF school, it can be assumed that they will be able to cope more effectively with local conditions.
At the same time, the incorporation of cultural elements capitalizes on the existing social significance of a structure or design which makes is easier to incorporate into pre-existing social and cultural contexts. In addition, there is also evidence that infrastructures that are successful in combining multiple cultures have greater social value. This is mainly attributed to the degree by which personal and social reference can be attached to them. Take for example the case of Stonehenge, one of the most iconic structures in the UK. Without the social and cultural reference that is attached to it, then it could easily be considered as a pile of rubble. Extending this to a global level or in consideration of social cultural vortex, the regard for Stonehenge is similar to the regard of other societies develop for architecture over time such as the regard of Christians would have for St. Peters Basilica, Muslim regard for the Kaaba or the French regard for the Eiffel Tower.
As highlighted by Rapoport (2005) cultural input is so strong in architecture because of the resources needed to produce them as well as because of its expected life span and social function. Architecture represents the culmination of the scientific achievements of a civilization. However, as much as architecture should be able to showcase the best of a civilization, it should also be something that someone from another civilization or culture can relate to or find value in so that it wont become a focus of conflict. In the case of PFAs efforts in Africa, they were able to achieve their success because of their effective incorporation of local building techniques, materials and cultural perspectives. In contrast, a number of similar earlier efforts by UNICEF which suffered failure some failed because of insect attacked the wooden infrastructure, the buildings were not able to cope with the extreme weather conditions, and some simply did not fit the social and cultural fabric of the communities they were supposed to serve. For rural communities in the UK, this has been clearly apparent in t efforts to preserve local heritage sites which are considered not only as significant to local communities but also on a national level and serves as the core of local tourism industries. Much of the development that has been developed has been aimed to support tourism industry which entailed the development of facilities that accommodate foreign social and cultural contexts (Coleman, 2005).
This is not to say that that urban planning has been less sensitive to such issues but rather that it such efforts has been reflected very differently. This paradoxical challenge suggests that there are different interpretations on how cultural and social issues should be responded to. According to New London Architecture (2010) many of the new infrastructure that have been designed in the UK capital is utilizing new design perspectives which has enriched the architectural landscape of their respective cities. The conference they are sponsoring throughout the year feature greater socio-cultural diversity which is creating new modernized landscapes of the city, highlighting contrasts with the citys historical districts. This has made the city able to effectively retain its cultural heritage and at the same time responding to the socio-cultural vortex by creating access to extra-cultural design influences. In this manner, architecture then effectively participates in intrinsic links with the environment and other sentient beings beyond the infrastructure itself. Moreover, this also highlights the relationships that are built from the interaction of objects, their contexts and the cultural intention of their design. This also encourages the transition from object-based to learner-based perspectives which emphasize greater tolerance, accommodation and transitional conceptualization.
This shows the need for architects to develop social and cultural sensitivity. Earlier efforts failed to utilize the local knowledge and experience to the constructions. Though there is no arguing that most African communities have less technological competency the wealth of knowledge that they have been able to accumulate over ten thousand years of living in the locales is a resource that cannot be easily denied. As Forty points out (1995) architecture has an inclusive component and thus, serves as a channel for unification and intercultural reference the designer is one who does indeed bow to several influences, including cost and popularity, thus the designer is not such an innovator in the way of the artist although the artist signifier, the label artist, may be applied to part of what the designer does. In the process of PFA trying to adapt local perspectives in their design, they realized that the process of designing than actual plan created the best opportunities to explore and respond to the socio-cultural vortex because there is greater freedom in exchange of information and perspectives and greater opportunity for humanistic response to socio-cultural issues raised.
Moreover, this shows that developing social responsibility efforts that epitomize socio-cultural sensitivity requires recognition of its philosophical value which in turn builds the professional commitment of doing so (Coleman, 2005). However, the research also shows that incorporating social and cultural sensitive principles in architectural projects require significant investment and commitment from companies (Architecture for Humanity, 2010). At the same time, the publics recognition of the value of sensitivity and responsiveness to social and cultural issues cannot be assumed (Brown Jennings, 2003). Though there has been an increase in public demand for companies to become socially responsible, they have not been willing to participate in collective action to obtain greater compliance. In the case of countries like Africa who are desperate for aid, they are likely be even more at a disadvantage to get recognition of social and cultural issues that are important to them even if recognition of such factors can make initiatives more successful (Yahya, 2003 Hoffman, 2008).
In the case of PFA, it has had a history of successful similar projects, has financial and professional capacity, and has been able to partner with an organization that has established access to a beneficiary. However, it should also be noted that the capacity of doing so is not without challenges. The companys cause of socio-cultural sensitivity and recognizing the implications of the social-cultural vortex developing today should be recognized as a particular challenging choice for its social responsibility efforts. It has been not only operationally successfully but is able to truly recognize the significance of the socio-cultural vortex that has become evident with the intensification of globalization.
The socio-cultural vortex emphasizes how different societies and cultures are becoming more and more intertwined (Coleman, 2005). Though there is a degree of deliberation in the development of this phenomenon, it can also be considered as a natural process of social interaction. Considering the current development in communication and transportation, there is even greater opportunity for the social-cultural vortex to become even a more recognized significant factor in daily life. Since the basic value of architecture is its functionality, then there is a need for architects to be sensitive to it and reflect its perspectives in their design so that their work can continue to serve its purpose and grow beyond it as well.
Some also suggest that socio-cultural sensitivity can be considered to social responsibility, which in turn is an active response to the social-cultural vortex (Ban, 2010). Based on this perspective, socio-cultural sensitivity should be part of corporate considerations because it can yield or result into business and competitive advantages. If so, then it is critical that companies consider their current level of socio-cultural sensitivity and if they are able to gain benefits from adapting policies that will support such an ideology. Some new architectural firms seem to have taken to heart the importance of this issue (Docimo, 2010). Partners For Architecture (PFA), an architectural firm based in Stamford, Connecticut, USA has been active in its involvement in socially responsible architecture, notably in incorporating indigenous elements to its designs and constructions. Thus, the company can provide insights on why and how companies are answering the call for socio-cultural sensitivity and responsiveness. The objective of this paper is to evaluate the efforts of the company and determine if their actions can be considered as sensitive and responsive to developing socio-cultural issues.
Critical analyses of the companys activities suggest that this is recognition of the socio-cultural vortex and how it can influence urban and rural conceptualization and deign which can be particularly significant in architecture. According to Gill (2007), cross-cultural interactions in particular illustrate how the global socio-cultural vortex is redefining design perspectives he cites the example of Londons urban planning which preserves the historical areas of the city, special economic areas for small businesses and placing restrictions on the height of infrastructure to preserve the citys skyline. Essentially, this emphasizes socio-cultural perspectives that extend architecture from a purely functional perspective to be able to develop value and significance, architecture has to be able to establish itself socially and culturally (Johnson, 1993). In todays setting, this reference is not only limited to a local level but must be global in nature due to the nature of social and cultural exchange and interaction today. This implies that architecture has to be able to accommodate a global socio-cultural perspective in response to a socio-cultural vortex. According to Jones (2009), one positive manifestation of the recognition of socio-cultural vortex is the development of international social responsibility since it allows for the positive interactions that can transfer technology and reinforce positive social bonds.
According to its company website, PFA was inaugurated in 1999 with a combined professional experience of seventy five years in the industry. Its current social responsibility efforts include environmental protection, alternative energy and socio-cultural concerns including supporting architectural and infrastructure research and technology. The most notable of its current efforts for social responsibility, socio-cultural responsiveness is the UNICEF Child Friendly School Design. The project combines its Green Architecture perspectives in combination with socio-cultural sensitivity. Aside from the constructions using local traditional materials, the project also made use of the local topographical conditions in the area making the maintenance of the structures efficient and low-cost. According to Docimo (2010) this ensures not only the success of the current initiatives but also increases the potential for replication and scalability to other projects similar projects in other areas in Africa or other social development initiatives. Though initial project was only focused on the development of educational infrastructure, the PFA has extended its efforts to support agriculture and cottage industries. Docimo characterizes the efforts as the realization of utopian concepts in only six weeks.
Seen in Figure 1, classrooms allow students to sit in a circle, a design element that is consistent with traditional gatherings where communities would sit around a fire to decide tribal issues. Sustaining such an orientation reinforces indigenous traditions in the context of modern educational curriculums. This also legitimizes the continuation of indigenous traditions and values (Architecture for Humanity, 2010). At the same time, Figure 1 also illustrates a fundamental element of African society Africans live outside their lives revolve around the landscape and (they) see architecture as shelter from the sun (Docimo, 2010, par 5). Unlike Western perspectives where function or purpose is contained in a room, African perspectives shy away from making boundaries from the environment. This became apparent to the architects form their observations on the type of housing common in the area which were mainly made of circular adobe and grass thatches, the walls finished with mud for insulation, blending into the earth. This perspective is extended to the hallways of the school which are also open air (see Figure 2).
In addition to maximizing the use of local materials in construction, the architects also endeavoured to make use of local technologies. Consider Figure 3. The shape of the roof mimics the fall of thatched roofing and the windows are oriented in counterpoint to the position of the window. The buildings are also oriented in to minimize exposure to the sun and central open field dissipates the heat absorbed by the building. The design does not only afford maximum protection against the strong African sun but also maximize air flow by utilizing air convection or dynamics. Again, the inspiration of this design was developed from traditional infrastructure which was in turn inspired by the natural worlds own ingenious designs such as that of termite mounds which are common to the area. For contemporary architectural design, this highlights the perspective of the value of being integrated to nature or the environment instead of having infrastructure apart demarcated from the natural world. Another way of viewing this is to consider nature as the landscape which architecture accentuates. Ultimately, the design can be considered to be humanistic. This is not only because the building is designed to ensure the comfort of students and teachers but also it seems to effortlessly combine indigenous building traditions into very modern structures.
The following section is a commentary of the PFAs activities, the perspectives that they have utilized as well as the evaluated motivations behind the activities undertaken. The emphasis on responding to the social-cultural vortex through social responsibility developed soon after the intensification of globalization when it became evidently clear that rapid globalization had consequences. It should be noted that this response is not normal behaviour and can be characterized more as recursive (Anderson, 1996 Bachelard, 1994, Bickerton, 1996). However, Saether and Aguilera (2008) that social responsibility remains to be a relative concept.
Combined with incorporating socio-cultural vortex perspectives, this can become and even more open-ended outlook. In the case of the PFA and all other companies that are undertaking corporate social responsibility efforts, one of the criticisms is that such efforts are not altogether altruistic. Most of the time, these activities are coordinated with public relation efforts of the organizations. In a similar manner, the call for greater socio-cultural sensitive became a critical concern with the rise in intercultural conflict associated with globalization (Campbell, 2006). Though the principle of tolerance, predominantly recursive behaviour, is considered to be a recognized value, in contemporary contexts, there has been an emphasis that efforts should promote socio-cultural accommodation and assimilation (Anderson, 1996 Bachelard, 1994, Bickerton, 1996). This is considered particular important sine the socio-cultural vortex perspectives essentially suggest that regardless of whether it is recognized or not, there is an effective globalization of societies and culture. The implication is that social and economic developments should not just be limited to the tolerance but actually endeavour to support their continuance (Bos et al, 2006).
Other commentaries have also a similar theme. Based on Rapoport (2005), this also shows sensitivity to the socio-cultural vortex because in adapt varying social and cultural contexts into a singular concept that can highlight the socio-cultural value of either party. In the UK, the recognition of architectural socio-cultural vortex has been made primarily through educational institutions such as schools and museums but has since extended to public policies such encouraging cultural expression in architecture even in public-owned or managed housing (Jones, 2009 Ban, 2010). At the same time, Inglis and Hughson (2003) also believe that greater recognition of indigenous cultures gives significant competitive advantages. This proposition is based on the idea that what survives to be part of cultural heritage has been tested over time and different contexts. Thus, as illustrated in the roof and window design of the UNICEF school, it can be assumed that they will be able to cope more effectively with local conditions.
At the same time, the incorporation of cultural elements capitalizes on the existing social significance of a structure or design which makes is easier to incorporate into pre-existing social and cultural contexts. In addition, there is also evidence that infrastructures that are successful in combining multiple cultures have greater social value. This is mainly attributed to the degree by which personal and social reference can be attached to them. Take for example the case of Stonehenge, one of the most iconic structures in the UK. Without the social and cultural reference that is attached to it, then it could easily be considered as a pile of rubble. Extending this to a global level or in consideration of social cultural vortex, the regard for Stonehenge is similar to the regard of other societies develop for architecture over time such as the regard of Christians would have for St. Peters Basilica, Muslim regard for the Kaaba or the French regard for the Eiffel Tower.
As highlighted by Rapoport (2005) cultural input is so strong in architecture because of the resources needed to produce them as well as because of its expected life span and social function. Architecture represents the culmination of the scientific achievements of a civilization. However, as much as architecture should be able to showcase the best of a civilization, it should also be something that someone from another civilization or culture can relate to or find value in so that it wont become a focus of conflict. In the case of PFAs efforts in Africa, they were able to achieve their success because of their effective incorporation of local building techniques, materials and cultural perspectives. In contrast, a number of similar earlier efforts by UNICEF which suffered failure some failed because of insect attacked the wooden infrastructure, the buildings were not able to cope with the extreme weather conditions, and some simply did not fit the social and cultural fabric of the communities they were supposed to serve. For rural communities in the UK, this has been clearly apparent in t efforts to preserve local heritage sites which are considered not only as significant to local communities but also on a national level and serves as the core of local tourism industries. Much of the development that has been developed has been aimed to support tourism industry which entailed the development of facilities that accommodate foreign social and cultural contexts (Coleman, 2005).
This is not to say that that urban planning has been less sensitive to such issues but rather that it such efforts has been reflected very differently. This paradoxical challenge suggests that there are different interpretations on how cultural and social issues should be responded to. According to New London Architecture (2010) many of the new infrastructure that have been designed in the UK capital is utilizing new design perspectives which has enriched the architectural landscape of their respective cities. The conference they are sponsoring throughout the year feature greater socio-cultural diversity which is creating new modernized landscapes of the city, highlighting contrasts with the citys historical districts. This has made the city able to effectively retain its cultural heritage and at the same time responding to the socio-cultural vortex by creating access to extra-cultural design influences. In this manner, architecture then effectively participates in intrinsic links with the environment and other sentient beings beyond the infrastructure itself. Moreover, this also highlights the relationships that are built from the interaction of objects, their contexts and the cultural intention of their design. This also encourages the transition from object-based to learner-based perspectives which emphasize greater tolerance, accommodation and transitional conceptualization.
This shows the need for architects to develop social and cultural sensitivity. Earlier efforts failed to utilize the local knowledge and experience to the constructions. Though there is no arguing that most African communities have less technological competency the wealth of knowledge that they have been able to accumulate over ten thousand years of living in the locales is a resource that cannot be easily denied. As Forty points out (1995) architecture has an inclusive component and thus, serves as a channel for unification and intercultural reference the designer is one who does indeed bow to several influences, including cost and popularity, thus the designer is not such an innovator in the way of the artist although the artist signifier, the label artist, may be applied to part of what the designer does. In the process of PFA trying to adapt local perspectives in their design, they realized that the process of designing than actual plan created the best opportunities to explore and respond to the socio-cultural vortex because there is greater freedom in exchange of information and perspectives and greater opportunity for humanistic response to socio-cultural issues raised.
Moreover, this shows that developing social responsibility efforts that epitomize socio-cultural sensitivity requires recognition of its philosophical value which in turn builds the professional commitment of doing so (Coleman, 2005). However, the research also shows that incorporating social and cultural sensitive principles in architectural projects require significant investment and commitment from companies (Architecture for Humanity, 2010). At the same time, the publics recognition of the value of sensitivity and responsiveness to social and cultural issues cannot be assumed (Brown Jennings, 2003). Though there has been an increase in public demand for companies to become socially responsible, they have not been willing to participate in collective action to obtain greater compliance. In the case of countries like Africa who are desperate for aid, they are likely be even more at a disadvantage to get recognition of social and cultural issues that are important to them even if recognition of such factors can make initiatives more successful (Yahya, 2003 Hoffman, 2008).
In the case of PFA, it has had a history of successful similar projects, has financial and professional capacity, and has been able to partner with an organization that has established access to a beneficiary. However, it should also be noted that the capacity of doing so is not without challenges. The companys cause of socio-cultural sensitivity and recognizing the implications of the social-cultural vortex developing today should be recognized as a particular challenging choice for its social responsibility efforts. It has been not only operationally successfully but is able to truly recognize the significance of the socio-cultural vortex that has become evident with the intensification of globalization.
The socio-cultural vortex emphasizes how different societies and cultures are becoming more and more intertwined (Coleman, 2005). Though there is a degree of deliberation in the development of this phenomenon, it can also be considered as a natural process of social interaction. Considering the current development in communication and transportation, there is even greater opportunity for the social-cultural vortex to become even a more recognized significant factor in daily life. Since the basic value of architecture is its functionality, then there is a need for architects to be sensitive to it and reflect its perspectives in their design so that their work can continue to serve its purpose and grow beyond it as well.
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