Não é possível fazer uma avaliação do patrimônio histórico somente por meio de valores estéticos; o desenho e os símbolos da cidade também se tornam memória na medida em que adquirem uma dimensão coletiva: é necessário considerar a importância da edificação como característica de um processo de reconhecimento do lugar e não da capacidade do seu autor. A cidade resulta das relações que cada elemento estabelece com todos os outros, da existência de traçados históricos e de edificações capazes de manter e traduzir a memória histórica do lugar, também e principalmente com aqueles espaços imateriais, como os vazios urbanos, ou com edifícios industriais, pois eles marcam o território. Técnicas de expansão urbana foram substituídas na Europa por práticas de recuperação e remodelação fundamentadas na história, por meio de significados coletivos, intrínsecos e estratificados, ou seja, baseados nas tradições regionais e pertencentes à cultura popular. Esta se manifesta de modo muito diferente em cada região, em função de suas raízes, costumes e identidade. Para exemplificar esse fenômeno, foram selecionadas duas situações de recuperação arquitetônica em Milão que se desenvolvem em duas escalas de interferência urbana diferentes, considerando em ambos os casos os efeitos de re-equilíbrio e impacto no entorno; um edifício de arquitetura vernacular com fortes relações com o entorno, cuja localização é central, e uma área extensa de obsolescência industrial de forte impacto urbano localizada em área periférica. / It is not possible to make an assessment of the historical patrimony only by means of esthetical values; the design and the symbols of a city also become part of its memory as they acquire a collective dimension; it is necessary to consider the importance of the buildings as a characteristic of a process of knowing the place and not the skill of its author. The city is the result of the relationships that each element establishes with all the others, of the existence of a historical heritage and of buildings able to maintain and translate the historical memory of the place, also and mainly with those immaterial spaces, as the urban emptiness, or with industrial buildings, because they mark the territory. Urban expansion techniques were substituted in Europe by recuperation and remodeling practices based on History, by means of collective, intrinsic and stratified meanings; that is, based on the regional and collective traditions belonging to popular culture. This culture manifests itself in very different ways in each region, as a function of its roots, habits and identity. To exemplify this phenomena, two situations of architectural recuperation in Milan were selected that develop in two different scales of urban interference. In both cases the effects of re-equilibrium and impact on their surroundings were considered; a building of vernacular architecture with strong relationships with its surroundings in a central location, and a large area of industrial obsolescence with a strong urban impact situated in a peripheral area.

[pt] Até hoje a maioria das construções empregam técnicas materiais e processos inadequados, resultando em enorme perda de energia e pouco ganho na relação custo/benefício. A grande maioria das pessoas envolvidas com problemas de construção não se conscientizou ainda do fato que construímos de maneira errada, consumindo materiais e energia em excesso em relação aos resultados obtidos. Ao longo de toda a história da construção conhecida, o homem se serviu da força da Gravidade para conseguir a estabilidade das suas estruturas. Nas grandes obras antigas e atuais os materiais empregados: pedra, tijolo, ferro, cimento são de pouca eficácia construtiva quando consideramos a relação resistência/peso. Tomando por base as teorias e experiências com a técnica tensegrity de se montar estruturas, desenvolvidas por Keneth Snelson e Richard Buckminster Fuller, e partindo dos estudos com estruturas empregando bambu como elemento comprimido que vêm sendo desenvolvidos à 20 anos pelo LILD/PUC- Laboratório de Investigação de Living Design (antigo LOTDP), além de aplicar os princípios físicos da Tensegrity como técnica de construção, propõe-se aqui o desenvovimento de objetos físicos inéditos para utilização em áreas remotas ou de Proteção Ambiental. Estas estruturas são feitas em material natural reciclável e biodegradável, de fácil manejo, e utilizam tecnologia de baixa complexidade para a sua montagem. Elas são pouco invasivas porque, sendo auto-portantes, dispensam fundações pesadas para existir e resistir. / [en] Till our days most of the constructions of buildings make use of very inadequate and obsolete materials resulting in a huge waste of energy and little gain in the relation cost/benfit. However, many people involved with construction problems, did not realize the fact that we build the wrong way consuming materials and energy in excess in relation to the desired goals. Along the known history of construction men served themselves only of the force of Gravity to obtain the stability of their structures. In all great, ancient and actual constructions, the materials employied, such as: stone, brick, iron, concrete, are of low building efficiency if we consider the relation strength/weight. Taking into account the theories and experiences with tensegrity techniques developed by Keneth Snelson and Richard Buckminster Fuller, and, starting from the studies with bambu structures, where bambu is the only compressed element, which is in course for 20 years now in the LILD- PUC-Rio (Laboratory of Living Design (former LOTDP), and applying the physical principles of Tensegrity as a building technique, our goal here is to develop real objects to be used in remote areas or National Parks. These structures, because of the reciclable materials of which they are made, are very easy to manipulate and need very low technology for the constructions made with them. Finally these structures are harmless to the environment because they are self suporting exempting the need of heavy foundations to exist and resist.

The intent of this study was to design produce a comprehensible but user-friendly method that would provide a step-by-step process and guide in originating sustainable, affordable and energy efficient net-zero residential housing. The right-step procedure of the VERSAE Method was linked to the traditional vernacular architecture of the Hopi, a Native American people who still reside on part of their aboriginal lands in northeastern Arizona. The process combined traditional strategies identified in local vernacular Hopi architecture with modern strategies to successfully design sustainable, affordable and energy efficient (net-zero) housing specifically for contemporary Hopi housing. The process was documented in the capstone project, "Housing for the Hopi Community: Designing Sustainable, Affordable and Energy Efficient Housing in the Hopi Community, Linking to Cultural Patterns of Sustainability". For this thesis, the VERSAE method and process was replicate to create a sustainable, affordable and net-zero housing prototype for the Omaha Nation located in Nebraska with significantly different climate, environment, local materials and cultural patterns. Both case studies validated the VERSAE method as conductive to sustainable, affordable and energy efficient (net-zero) housing design.

[EN] Phenomenology in recent years has gained throttle in the philosophical domain; more specifically, the phenomenological methodology had its most significant impact on architectural interpretation and understanding. It is unusual how the phenomenological discourse appeared in the architectural prospect on the decays of structuralism and semiotics. On the other hand, in humanities and philosophy, the growth of structuralism happened only after the decline of phenomenology. These paradoxical conditions are explained due to the translation delay of philosophical ideas and their implementation in architecture. In this research, we dig into the essential question of architectural experience by studying architecture through its phenomenological significance as a dwelling attitude to its inhabitants. The study is on dwellings in the eastern Bekaa region -Lebanon, on houses built between two significant eras, a time frame that shows the essential difference between two construction methods and the transitional phase in-between. Showing case the different typologies that generated in the same area, comparing the area's vernacular architecture and sustainable designs, addressing whether these typologies had any effect on the dweller's socio-cultural and socio-economical dynamics. The area of study is still virgin to different phenomenological interpretation, as the drastic change of typologies occurred in the past 50 years. Dwellers just recently overcame the transitional phase, from applying vernacular construction means, to applying new construction technologies with globalized materials. The area permits us to question the primary existential question of being-in-world, and how citizens coped with their environment in order to sustain their existential being through architectural means. We examine the following phenomenon by learning from dwelling theorists and phenomenologists, focusing on phenomenologists such as Martin Heidegger, Merleau-ponty, and Christian Norberg-Schulz in an attempt to correlate phenomenology with sustainability. Additionally, interpreting architecture hermeneutically through the Arabic parables to comprehend it better in concern with its cultural context. / [ES] El papel de la fenomenología ha sido clave en el terreno filosófico. La metodología fenomenológica ha tenido un impacto significativo en la interpretación y comprensión arquitectónica. Puede parecer absurdo cómo el discurso fenomenológico aterriza en la arquitectura a partir de la desintegración del estructuralismo y la semiótica, mientras que en el campo de las humanidades, y concretamente en el ámbito filosófico, el estructuralismo se desarrolla, precisamente, a partir del declive de la fenomenología. Esta situación paradójica se explica a raíz de la demora en la traducción de las ideas filosóficas y su implementación en la arquitectura. En esta investigación se pretende profundizar en la cuestión esencial de la experiencia arquitectónica a partir de la comprensión de los modos de habitar. El estudio se desarrolla en el conjunto de viviendas de la región oriental de Bekaa (Líbano), a partir de casas construidas en dos periodos significativos, periodos que permiten distinguir entre dos modos de construir contrastados, con una fase de transición intermedia. Se muestran las diferentes tipologías que proliferaron en una misma área, permitiendo comparar las arquitecturas vernáculas y los diseños sostenibles, planteando a su vez si estas tipologías tuvieron algún efecto en la dinámica sociocultural y socioeconómica de sus habitantes. El interés del área de estudio radica en considerarse un terreno virgen para abordar diferentes interpretaciones fenomenológicas, ya que el cambio drástico de tipologías ocurrió en los últimos 50 años. Los habitantes superaron la fase de transición recientemente, partiendo de la aplicación de medios de construcción vernáculos hasta la aplicación de nuevas tecnologías de construcción con materiales globalizados. El área nos permite cuestionar la cuestión existencial primaria del ser-en-el mundo, y cómo los ciudadanos cooperaron con su entorno para mantener su ser existencial a través de medios arquitectónicos. Examinamos el siguiente fenómeno aprendiendo de los teóricos de la vivienda y los fenomenólogos, centrándonos en fenomenólogos como Martin Heidegger, Merleau-Ponty y Christian Norberg-Schulz. Además, interpretando la arquitectura hermenéuticamente a través de las parábolas árabes para comprenderla mejor en relación con su contexto cultural. / [CA] El paper de la fenomenologia ha sigut clau al terreny filosòfic. La metodologia fenomenològica ha tingut un impacte significatiu a la interpretació i comprensió arquitectònica. Pot semblar absurd com el discurs fenomenològic aterra a l'arquitectura arran la desintegració de l'estructuralisme i la semiòtica, mentre que al camp de les humanitats, i concretament a l'àmbit filosòfic, l'estructuralisme es desenvolupa precisament partint del declivi de la fenomenologia. Aquesta situació paradoxal s'explica arran el retard a la traducció de les idees filosòfiques i la seua implementació a l'arquitectura. A aquesta investigació es pretén aprofundir a la qüestió essencial de l'experiència arquitectònica partint de la comprensió de les maneres d'habitar. L'estudi es desenvolupa al conjunt d'habitatges de la regió oriental de Bekaa (Líban), partint de cases construïdes a dos períodes significatius, períodes que permeten distingir entre dos maneres de construir contrastades, amb una fase de transició intermèdia. Es mostren les diferents tipologies que van proliferar a una mateixa àrea, permetent comparar les arquitectures vernacles i els dissenys sostenibles, plantejant a l'hora si aquestes tipologies van tindre cap efecte a la dinàmica sociocultural i socioeconòmica dels seus habitants. L'interès de l'àrea d'estudi radica en considerar-se un terreny verge per enllestir diferents interpretacions fenomenològiques, ja que el canvi dràstic de tipologies va ocórrer als darrers 50 anys. Els habitants van superar la fase de transició recentment, partint de l'aplicació de mitjans de construcció amb materials globalitzats. L'àrea ens permet qüestionar la qüestió essencial primària de l'ésser-al-món i cóm els ciutadans van cooperar amb el seu entorn per mantenir el seu esser existencial per mitjan de mitjans arquitectònics. Examinem el següent fenomen aprenent dels teòrics de l'habitatge i els fenomenòlegs, centrant-nos en fenomenòlegs com Martin Heidegger, Merleau-Ponty y Christian Norberg- Schulz. A més, interpretant l'arquitectura hermenèuticament mitjançant les paràboles àrabs per comprendre-la millor en relació amb el seu context cultural. / Elmoussaoui, M. (2020). The phenomenological significance of dwelling in architecture. The case of Eastern Beka’a Valley - Lebanon [Tesis doctoral no publicada]. Universitat Politècnica de València. https://doi.org/10.4995/Thesis/10251/152487 / TESIS

The subject of the Master's Thesis is the design activity of architect Dušan Samo Jurkovič for Josef and Cyril Bartoň from Dobenín in Nové Město nad Metují. In a separate chapter, she first introduces the chateau in Nové Město nad Metují in its construction development and also introduces the urban and cultural context of the city in its individual historical periods. In other chapters she exhibits the personality of Dušan Samo Jurkovič and his work before the rebuilding of the chateau in Nové Město nad Metují, as well as the assignment given to Jurkovič in Nové Město. The core of the work is an analysis of Jurkovič's interventions in the chateau. Their further interpretation is used for the independent processing of Jurkovič's buildings in Peklo, a restaurant and tourist cottages. The concluding chapter deals with the evaluation of Jurkovič's work in Nové Město nad Metují and an overview of further development of his architectural work and his work in the preservation of monuments. The work includes a pictorial supplement. Key words: Dušan Samo Jurkovič; Vernacular architecture; Nové Město nad Metují; Arts and Crafts; Art Nouveau; Modern Architecture

La arquitectura vernácula en la selva tiene mucho valor histórico, ya que son las primeras construcciones de los primeros pobladores que habitaron en esta zona del Perú. En la región de Ucayali, las construcciones tradicionales están basadas en madera, bambú y hojas de palma, ya que son estos los materiales predominantes de la selva ucayalina. Así mismo, cabe recalcar que esta región era y es ocupada por la etnia Shipibo Conibo, quienes mantienen una cultura selvática con importancia a los dioses cósmicos, así también poseen mucha reverencia hacia la serpiente mítica el Yacumama. Pues, realizan ceremonias dirigido a estos personajes dentro de un ambiente con mucha importancia para estos, la cual es la maloca. Quien es una arquitectura de luz amplia con forma circular o rectangular y como concepto albergar a las principales autoridades de la etnia y/o todos los integrantes del grupo para realizar un evento; siendo este ambiente un espacio público. Por otro lado, el sistema constructivo empleado en épocas iniciales para la región está siendo desvalorizadas por los mismos ciudadanos en la actualidad. Ya que, lo califican como construcciones precarias, sin valor y de poca duración; por lo que se puede deducir que esta arquitectura antigua está en extinción en la ciudad. Por ese motivo se busca promover e incentivar; a través de arquitectura vernácula; a los ciudadanos, para que estos puedan usar materiales más accesibles y económico con un empleo de sistema constructivo reforzado, siendo la combinación de materiales industriales y naturales. / Vernacular architecture in the jungle has a lot of historical value, since they are the first constructions of the first settlers that inhabit this area of ​​Peru. In the Ucayali region, traditional buildings are based on wood, bamboo and palm leaves, since these are the predominant materials of the Ucayalina jungle. Likewise, it should be noted that this region was and is occupied by the Shipibo Conibo ethnic group, who have a jungle culture with importance to the cosmic gods, so we also have much reverence for the mythical serpent the Yacumama. Well, the ceremonies aimed at these characters in an environment that is very important for them, which is the maloca. Who is a wide light architecture with a circular or rectangular shape and as a concept to house the main authorities of the ethnic group and / or all the members of the group to carry out an event; this environment being a public space. On the other hand, the construction system used in early times for the region is currently being devalued by the same citizens. Since, what last as precarious constructions, without value and of short duration; so it can be deduced that this ancient architecture is in extinction in the city. For that reason it seeks to promote and encourage; through vernacular architecture; to citizens, so that they can use more accessible and economical materials with a use of reinforced construction system, being the combination of industrial and natural materials. / Trabajo de investigación

In the final quarter of the 18th century, a planter's dwelling overlooking the Caribbean Sea at Little Bay on the northwest coast of Montserrat in the British Leeward Islands was destroyed by fire and never reoccupied. Archaeological excavations in 2010 and 2011 yielded fragments of personal adornment, dress, household furnishings, and the house containing them providing an intimate portrait of an anonymous white male and his domestic arrangements. We do not know much about the planter class, though its members were central to the structure of 18th-century West Indian society. I use this rich archaeological data alongside archival, pictorial, and comparative analyses to particularize a West Indian planter and investigate the construction of colonial Creole identity. Evidence from archaeological, architectural, and ethnographic sources allow a reconstruction of the plantation house as a single-pile, three-cell plan, wood-frame structure with a raised masonry foundation and front gallery. This form, adapted to the Caribbean environment, altered English understanding and use of private and public spaces. Through archival research, I linked Little Bay to the Piper family, documenting its transfer through generations of unmarried male relatives. At the time of the fire the inhabitant was a Montserratian born, third-generation white male of English descent, meaning a white Creole. Ceramic gaming disks and glass beads identical to examples found in enslaved contexts indicate a household comprised of domestic slaves and planter. The head of household was a wealthy male versed in 18th-century British aesthetics as shown by a fob seal, coat buttons, and flintlock pistol. Punch bowls, glassware, tea and tableware reflect refined British cultural sensibilities, but as first-person travelogues recount, such goods were redeployed in distinctive colonial form with Creole open-door sociability and shared domesticity with household enslaved. Taken together, the finds demonstrate how this colonial Creole used English material goods to craft a distinctive form of white masculine identity within the West Indian planter class. In this world of mixed classes, races, and heritages, such formulations required choices. My research highlights how British objects and local practice combined to create new meanings for plantation society in Montserrat and the West Indies.

American undertakers first began relocating from downtown parlors to mansions in residential neighborhoods around the First World War, and by midcentury virtually every city and town possessed at least one funeral home in a remodeled dwelling. Using industry publications, newspapers, photographs, legal documents, and field work, this dissertation mines the funeral industry's shift from business district to residential district for insights into America's evolving residential landscape, the impact of consumer culture on the built environment, and the communicative power of objects. Chapters one and two describe the changing landscape of professional deathcare. Chapter three explores the funeral home's residential setting as the battleground where undertakers clashed with residents and civil authorities for the soul of America's declining nineteenth-century neighborhoods and debated the efficacy and legality of zoning. The funeral home itself became a site for debate within the industry over whether or not professionals could also be successful merchants. Chapters four and five demonstrate how an awareness of both the symbolic value of material culture and the larger consumer marketplace led enterprising undertakers to mansions as a tool to legitimate their claims to professional status and as a setting to stimulate demand for luxury goods, two objectives often at odds with one another. Chapter five also explores the funeral home as a barometer of rising pressures within retail culture, from its emphasis on merchandising and democratized luxury to the industry's early exodus from the downtown as a harbinger of the postwar decentralization of shopping to the suburbs. Amidst perennial concerns over rising burial costs and calls for greater simplicity, funeral directors created spaces that married simplicity to luxury, a paradox that became a hallmark of modern consumer culture. Notwithstanding their success as retail spaces, funeral homes struggled for acceptance as ritual spaces. Chapter six follows the industry's aggressive campaign to dislodge the home funeral using advertisements that showcased the funeral home's privacy and homelike comforts. In the end, a heightened emphasis within consumer culture on convenience and the funeral home's ability to balance sales and ceremony solidified its enduring and iconic place within the vernacular landscape.

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