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This thesis explores the design of landscapes for celebration. These celebrations include all types of events or rituals that mark special times in people's lives. The focus of this work is landscapes for weddings. The goal is to illuminate the importance of these spaces for celebration as well as reveal how landscape architectural design can have a profound influence on how these places are perceived by the user and their experience of their celebration. These events have characteristics that set them apart from everyday activities and these elements can be enhanced by design. There are shared qualities among landscapes for celebration that draw people and make the place meaningful, these are compiled into a sort of set of design principles for these spaces. The structure of the event, both physically and psychologically, can be enhanced by design to add more meaning to the experience of the participants. Through literature review on ritual, sacred spaces, and ritual spaces information is gathered to inform the design. Case studies of celebratory landscapes and powerful places are also performed to gather knowledge. Through this investigation a set of design principles is collected, and then applied to a wedding garden design. Thoughtful design, incorporating knowledge of ritual, ritual structure, and the event being designed for, will create places that support and enhance one in a lifetime events. Design of celebratory landscapes should strive to create spaces that are meaningful, rooted in the community, supportive of the structure of the event, and reflective of the participants. / Master of Landscape Architecture

This paper explores my process of orienting myself within spaces and inhabiting them. It focuses on how I use my own body as an instrument for developing a relationship between the two. A ritual is a social conditioning of the body and Authentic Movement is discovering body’s own route. This paper reviews my process of situating myself within a space by using both of them as the language of my body. It also discusses the development of some of my recent work through understanding the language of my own body.

The public realm of the ancient, Western city evolved situationally - over time and in response to the ethos of its citizens. Some of the urban forms that were born within the context of the ancient city are still in use today. These now archetypal forms met the specific needs of the ancient city, and as they were repeated, patterns arose that came to define what a physical city was. The physical form of the city and the citizen body were intrinsically linked in the ancient world - and in ancient Greece were defined by the same word - polis. In Rome, the city and the collective citizenry come to be defined separately - as urbs and civitas, respectively. The Romans continue to use and elaborate upon the urban forms and patterns developed in Greece, in support of the Roman civitas. The development of the public realm and its most archetypal forms, from the stoa to the public plaza, of a selection of ancient cities will be examined in three parts; Greece, Rome, and Roman colonies. Within these three representative examples, a tripartite examination of the myths, rituals, and development of the public realm will give a complete picture of the city - its form and its ethos. First, the Greek city will be discussed using the architectural development of the Athenian agora within its historical and political context. With an understanding of the Greek public realm, specific architectural advancements, including the stoa form, of the Greeks can be better understood. Second, the Roman elaboration of the Greek forms will be traced in the growth of the Forum Boarium in Rome. While situationally-developed, the archetypal urban forms that grew in Greece and Rome came to define urban patterns that could be used in new settings, like those of colonial settlements, while retaining the ethos of the original. From its first colony of Ostia to its exemplary Gallic capital of Lyon, Rome established a codified set of urban patterns that both represented and explained Roman urban values to its expanding populace. Finally, the Roman contributions, particularly the colony and fora patterns that evolved in Gaul, will be examined in detail using the colonial capital of Lyon as the primary example. As new socio-political systems evolved - the polis in Athens and the Empire in Rome - correlating urban forms developed in support of them. In the ancient city, the city and the public realm were the containers for ritual action - and the architecture that developed reflected this basic purpose of the city.

Pour les citoyens d’Athènes au Ve siècle, l’expérience de la tragédie n’avait pas son début lorsque les spectateurs prenaient leur place dans le théâtre de Dionysos : en tant qu’expérience rituelle, la tragédie s’inscrit dans le contexte festif des Grandes Dionysies, point de référence fondamental pour comprendre les interactions entre le drame et les spectateurs en tant que πολῖται.Au cours des rites accomplis aux Dionysies, et en général au cours de chaque rituel accompli dans d’autres contextes, le rôle de spectateur constituait une activité rituelle à tous égards. Lorsqu'un rituel fait partie de l’intrigue du drame, un mécanisme de mise en abyme est activé en fonction des compétences et des expériences rituelles des spectateurs, qui étaient capables de reconnaître la forme, les implications et les marges d'efficacité du rite. Les rites tragiques présentent donc une efficacité rituelle, déterminée par la comparaison avec le rite réel, et une efficacité dramatique, liée aux dynamiques de l’intrigue. Les images des rituels de la tragédie sont construites en tant qu'images polyvalentes, connectées aux événements dramatiques et associées à l'expérience rituelle des πολῖται.Le rituel est également inséré dans les dynamiques de la performance tragique ; certains rites (supplications, lamentations, offrandes non sanglantes) sont particulièrement « bons à représenter » sur la scène, tandis que d'autres (notamment le sacrifice sanglant) se déroulent dans des espaces invisibles aux spectateurs. L'observation des mécanismes par lesquels l'espace de l'orchestre est modelé par la représentation du rite, et mis en communication avec les espaces rituel invisibles permet de comprendre comment les détails de l'action rituelle sont utilisé pour obtenir un effet dramatique. D'autre part, isoler les caractéristiques des rituels représentés dans l'orchestre du théâtre de Dionysos permet de réfléchir à la nature de la tragédie grecque en tant qu'expérience rituelle. / The experience of ancient Greek tragedy did not begin, for the 5th century Athenians, when the spectators took their place in the theatre of Dionysus: as a ritual experience, Greek tragedy is part of the ritual context of the Great Dionysia. During the festival, and in general during every ritual performed on a small or large scale, the role of spectator constituted a ritual activity in all respects.When a ritual is part of the tragic plot, it generates a mechanism of mise en abyme based on the skills and the ritual experiences of the spectators, who are able to recognize the form, the implications and the efficacy of the rite. The dramatic rites have their ritual efficacy, determined by the comparison with the actual rite, and their dramatic efficacy, depending on the dynamics of the tragic plot. The ritual sequences in Greek tragedy are represented as polyvalent images, connected to the interweaving of dramatic events, and associated with the ritual experience of the πολῖται.The ritual is also part of the dynamics of the tragic performance: some rites (supplication, funeral lamentations, bloodless offerings) are embedded on the tragic scene, while others (especially blood sacrifices) are performed offstage, and are therefore invisible to the spectators.Focusing on how dramatic rituals influence the construction of the dramatic space, and observing the mechanisms of ritual communication between the space of the theatre and the invisible ritual spaces, can help us understand how the representation of ritual actions can be used to activate the ritual competences and experiences of the spectators of ancient Greek Tragedy.On the other hand, observing the characteristics of the rituals that are suitable to be represented onstage, and embedded in the orchestra of the theatre of Dionysus, can clarify some aspects of ancient Greek tragedy as a ritual experience. / L’esperienza della tragedia non iniziava, per gli Ateniesi del quinto secolo, nel momento in cui gli spettatori prendevano posto nel teatro di Dioniso: in quanto esperienza rituale, la tragedia si inserisce nel contesto festivo delle Grandi Dionisie, punto di riferimento fondamentale per comprendere come il dramma interagiva con gli spettatori in quanto πολῖται. Nel corso dei rituali delle Dionisie, e di ogni rito compiuto su piccola o grande scala, l’attività di spettatore costituiva un’attività rituale a tutti gli effetti.Quando un rito si inserisce nel μῦθος del dramma, viene attivato un meccanismo di mise en abyme basato sulle competenze e le esperienze rituali degli spettatori, che sono in grado di riconoscere la forma, le implicazioni e l’orizzonte di efficacia del rito. I riti presentano un’efficacia rituale, determinata dal confronto col rito reale, e un’efficacia drammatica, connessa alle dinamiche degli eventi tragici. Le immagini dei rituali in tragedia si costruiscono come immagini polivalenti, che si connettono all’intreccio di vicende drammatiche, e si associano all’esperienza rituale dei πολῖται.Il rituale si inserisce, inoltre, nelle dinamiche della performance: alcuni riti (supplica, lamentazione funebre, offerte incruente) sono particolarmente adatti a essere rappresentati sulla scena, mentre altri (in particolare il sacrificio cruento) sono relegati negli spazi invisibili agli spettatori.Osservare i meccanismi con cui lo spazio dell’orchestra viene modellato dal rito, e messo in comunicazione con gli spazi rituali invisibili, permette di comprendere come i dettagli dell’azione rituale vengono evocati, sfruttando le esperienze rituali degli spettatori, per ottenere un effetto drammatico.Dall’altra parte, isolare le caratteristiche dei rituali rappresentati nell’orchestra del teatro di Dioniso permette di riflettere sulla natura della tragedia greca come esperienza rituale.

In 1941/42, Sune Lindqvist published his seminal work on the Gotlandic picture stones (Gotlands Bildsteine I & II) in which he included a category of stones that he interpreted as kerbstones. However, Lindqvist’s kerbstones have not received further examination or contextualization to determine the validity of his categorization. In my analysis, I take a hermeneutic approach that incorporates theories of agency, materiality, and phenomenology to contextualize the so-called kerbstones within not only the picture stone tradition but also the broader Gotlandic tradition of marking graves and memorials. Utilizing 3D visual reconstructions, I have confirmed that some of Lindqvist’s kerbstones could have been part of a circular edge chain and can be connected to the picture stone tradition. However, there are additional types of picture stones within Lindqvist’s kerbstone category which cannot be categorized as kerbstones and that likely represent additional types of picture stone monuments. / 1941/42 publicerade Sune Lindqvist sitt framstående arbete om de gotländska bildstenarna (Gotlands Bildsteine I & II) där han inkluderade en kategori av stenar som han tolkade som kantstenar. Lindqvists kantstenar har dock inte fått någon närmare granskning eller kontextualisering för att fastställa giltigheten av hans kategorisering. I min analys tar jag ett hermeneutiskt grepp som införlivar teorier om agency, materialitet och fenomenologi för att kontextualisera de så kallade kantstenarna inom inte bara bildstenstraditionen utan även den bredare gotländska traditionen att markera gravar och minnesmärken. Med hjälp av visuella 3D-rekonstruktioner har jag bekräftat att några av Lindqvists kantstenar kunde ha ingått i en cirkulär kantkedja och kan kopplas till bildstenstraditionen. Det finns dock ytterligare typer av bildstenar inom Lindqvists kantstenskategori som inte kan kategoriseras som kantsten och som sannolikt representerar ytterligare typer av bildstensmonument.