Architecture and Order: Approaches to Social Space (Material by M. Pearson

By M. Pearson

Structure is a strong medium for representing, ordering and classifying the area; that means should be created and remodeled via defining symbolic limitations, analogues and metaphors. For over a decade archaeologists were utilizing recommendations of the symbolic use of house. Contributions to "Architecture and Order" diversity from reviews of hunter-gatherer camp association to using area in classical and medieval worlds. in addition to archaeological case experiences, there are contributions exploring facets of anthropological, social, psychiatric and architectural concept.

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Some of the most elaborate conceptions of space are embodied in the Chinese practice of feng-shui, developed as an integrated theory of geomancy from the tenth century AD, and the Japanese directional system of hogaku, which are summarized elsewhere (Oliver 1987:167–9). We have touched on Hindu conceptions of space and dwelling. A welldocumented variant is found among the traditional courtyard-houses of Kerala in southwest India (Moore 1989). HOUSES, PEOPLE AND METAPHORS The classic interpretation of the Dogon house of West Africa is that its plan represents that of a man (Griaule and Dieterlen 1954; Griaule 1965).

Dovey, K. Werner (eds), Home Environments. Human Behavior and Environment: Advances in Theory and Research Vol. 8 , New York: Plenum. S. ), Housing and Identity: Crosscultural Perspectives , London: Croom Helm. J. ), The Future of Geography and Geography in the Future , London: Methuen. G. ), Housing and Identity: Cross-cultural Perspectives , London: Croom Helm. Eco, U. Broadbent, R. Jencks (eds), Signs, Symbols and Architecture , Wiley: Chichester. Eliade, M. (1959) The Sacred and the Profane: the Nature of Religion , New York: Harcourt, Brace and World.

As we mentioned earlier, people suffering from compulsive-obsessive disorders may devise elaborate private rituals to negotiate thresholds and boundaries. The danger and pollution that awaits in transitional and marginal zones is often considered a necessary social phenomenon. Initiates in a rite of separation from society (for example, in coming of age) may be expected to become anti-social or nonsocial. ‘Dirt, obscenity and lawlessness are as relevant symbolically to the rite of seclusion as other ritual expressions of their condition’ (Douglas 1966:97).

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