Erenlai - 按標籤顯示項目: architecture
週日, 01 十二月 2013 20:58

Tiger Mountain and the Miculture Foundation: Transforming Spaces

 


Overlooking the Xinyi district, home of Taipei 101 and Taipei's financial and commercial hub, are the Four Beasts Mountains (四獸山) : Elephant, Leopard, Lion and Tiger. The image of four wild animals-embodying raw nature- dominating the urban metropolis below is a powerful one. Elephant Mountain has largely been tamed-it is now a must-see on the Taipei tourist trail and also popular with photographers wanting to get the perfect night-time shot of Taipei 101- but Tiger mountain is more elusive.


週日, 01 十二月 2013 00:00

Liminal Realms at the Mountains and the Margins of Taipei

 

The Mountains and the Margins of Taipei

 

As the second of our two-part feature on nature and the city, Shanshui Taipei, we explore Taipei's mountains. The mountains represent the natural frontier of the city, the border between the natural jungle and the urban jungle, but also the border between a standardized modus operandi of urban living and the diverse community lifestyles on the periphery, detached as they are from the daily reliance on the mainstream structures of the urban core.


週一, 30 四月 2012 11:04

A World Falling Apart

The Huaguang community (華光社區) is one of the last mainlander villages left in central Taipei. This old community retains the mood and traditions of old times. Its inhabitants, civil servants from the Ministry of Justice, mainlander families and others Taiwanese, have been living here for more than 50 years. By the end of 2012, this community will be demolished to give way to a financial centre called "Taipei Wall Street". Inhabitants are calling for justice and decent relocation solutions. Through this documentary, a collection of nocturnal colors photography, the presence of the inhabitants is suggested but not shown outright, their anger and frustration is just acknowledged but not emphasized. The wall and windows, the alleys and the vegetation, where you can feel the sweat of their existence, are all photographed by night to underlie the unreal mood that will follow the demolition. No digital retouchings have been made to the photos; all shot with a Kodak Ektar Chrome 100.

 


週四, 21 四月 2011 02:00

Taipei Organic Acupuncture

Marco Casagrande is now principle at the Ruin Academy at the JUT Foundation's Urban Core Arts Block as well as professor at the Department of Architecture at Danjiang University, Taipei. After his group was given a studio on the block, his group built the Ruin Academy, and even produced a whole magazine on the groups theory, practice and projects - Anarchist Gardener - the rest of which can be viewed here. Their conception of space are wildly beyond the current mainstream practice bent on urban development, beautification and modernization at all costs. Here, Marco lays out some of his main ideas in Taipei.

Acupuncture is the procedure of inserting and manipulating needles into various points on the body to relieve pain or for therapeutic purposes.

Urban planning integrates land use planning and transportation planning to improve the built, economic and social environments of communities.

Urban design concerns the arrangement, appearance and functionality of towns and cities, and in particular the shaping and uses of urban public space.

Environmental art is art dealing with ecological issues and possibly in political, historical or social context.

Sociology is a science of human social activity.

Anarchy is acting without waiting for instructions or official permission. The root of anarchism is the single impulse to do it yourself: everything else follows from this.

The community gardens and urban farms of Taipei are astonishing. They pop up like mushrooms on the degenerated, neglected or sleeping areas of the city, which could be referred to as urban composts.

These areas are operating outside the official urban control or the economic standard mechanisms. They are voids in the urban structure that suck in ad-hoc community actions and present a platform for anarchy through gardening.

For the vitality of Taipei, the networks of the anarchist gardens seem to provide a positive social disorder; positive terrorism. They are tuning the industrial city towards the organic, towards accident and in this sense they are ruining the modern urbanism. They are punctual organic revolutions and the seeds of the Third Generation City, the organic ruin of the industrial city.

Corners are windy

Claude Lévi-Strauss believes in the beauty of the human nature as part of nature. Max Horkheimer and Theodor Adorno lost all the hope for the industrial development and said it has failed the promise of the Enlightment - it had corrupted humanity. Andrei Tarkovsky’s Stalke (Mosfilm, 1979) is taking sophisticated people into the Zone, where their deepest wishes may come true. The Zone which is the organic ruin mirroring the surrounding mechanical reality. For the Strugatsky brothers (Arkady & Boris) the Zone was a Roadside Picnic (1972, Moscow).

casagrande_02

Missis Lee in the Gongguan community garden, an illegal garden farmed by National Taiwan University professors and staff.

The community gardens of Taipei are Roadside Picnic. Grandmothers can take us there, like Stalker. The honorable Lévi-Strauss could be happy to start new ethnographical research between the parallel realities of the cultures of the urban compost gardens and the surrounding city – the reversed modernization and focusing in Local Knowledge. Horkheimer’s & Adorno’s graves should be moved in one of these urban acupuncture spots of Taipei. Here even they would find hope, surrounded by the valueless modernity and hard industrialism. Prof. Jaakko Hämeen-Anttila has said: “The valueless void of the society of today will be filled with ethics: the corners are windy.” With the recognition of the urban farms and community gardens Taipei has found its corners.

What is the ethics then pushing through these corners into the city? It could be called Local Knowledge, site-specific reactions building a bridge between the modern man and nature. The gardens of Taipei, these acupuncture points, are penetrating through the industrial surface of the city and reaching the original ground. The self organized community gardens are the urban acupuncture needles of Taipei. Local Knowledge is in connection with the first generation city, when the built human environment was dependent on nature and regulated by nature. Now the anarchist gardeners are regulating the industrial city.

Dominate the no-man’s land

The community gardens are taking over abandoned construction sites and ruined housing areas, empty city-blocks waiting for development, flood banks of the rivers and even grave-yards out of fashion. In many cases the gardens are flourishing on spots of land where the land-owner issues are unsettle or complicated. Sometimes the garden will stay in the spot for only a couple of years, as in the cases of soon to be developed areas and sometimes the urban farming has decades long traditions as with the river flood plains or on the island in-between Zhongxiao and Zhongshing bridges. The smaller urban farms are flexible and eager to overtake the empty spots of the city, eager to dominate the no-man’s land.

Treasure-Hill_Organic-Layer_Marco-Casagrande

Treasure Hill in 2003 (Photo: Stephen Wilde)

One of the more famous urban farming communities of Taipei was the Treasure Hill settlement, originally an illegal community of KMT veterans. During its legitimating process Treasure Hill became so famous that eventually the original community was kicked away by the city government and the houses were taken over by artists and art related organizations. All the farms were destroyed on the process. Sounds like urban warfare against urban acupuncture. Treasure Hill was powerful and self-sustained when it was illegal. The community built its own houses and its own farms and it made its own rules. The official city wanted to eliminate this unofficial organic rival. NGOs found the issue sexy and stepped in to protect and legitimize the settlement. In the end the NGOs and artists took over the now-famous community and hooked up with the city government. The original urban farmers didn’t fit the picture anymore and had to leave. Now you can listen gansta-rap in a yellow plastic tent where the gardens used to be. Local knowledge died.

But Treasure Hill is not alone. Urban farming happens through different social classes and through out the city. The socially disordered citizens are ready to occupy land and start the community farms over and over again. Some acupuncture spots get hot and benefit the surrounding urban tissue while others fade away. The industrial surface of the city keeps constantly being broken up and herbs and vegetables are planted into the cracks. People are ruining the industrial city. Ruin is when man-made has become part of nature.

Urban Editors

Compared to Western cities Taipei plays in quite different rules. The aesthetics of the city is dominated by the functionality of a big collective machine and the urban mechanism is constantly being edited and rendered as with changing the micro-chips or other parts of a super-computer into more powerful ones. The urban data is people and this is what the machine needs to process. Mostly it goes smoothly, but also people get viruses – they get together to spontaneous demonstrations, they do tai-chi in improvised city-corners, they launch ad-hoc night markets or under-bridge sales on temporarily occupied streets or city corners. And they do farms – they are squeezing organic material into the machine like a creeper crawling into an air-conditioning box. Why they do this? Why does the nature want to break the machine?

Developers are the true urban editors. They are linked with the city authorities and necessary political powers and they make the urban editing. Architects are in a secondary role – something like the hyenas after the lions have made the kill. Money is a good consultant and the generating force of the developer run urban editing process. This is not urban acupuncture though; it is more like a western style medical practice – operations on the body removing, changing or maintaining parts – or even plastic surgery. (Oh, Shanghai has bigger tits than Taipei.) The body is not necessarily seen as one big organism.

In this rough editing process the anarchist gardeners seem to act as micro-editors, parasites benefiting of the slow circles of the big-scale development. They occupy the not so sexy areas of the city and they jump in the more sleepy parts of the development cycle. For example – the developer buys a whole city block with originally many land-owners. The process is slow because he has to negotiate with all of them. While the process is dragging behind the urban farmers step in and start farming the area. The developer doesn’t want to cause any more fuss and let it happen. It takes 3-5 years before the developer has got all the area to his possession and those same years the site acts as the community garden. When the actual construction starts the gardeners have already occupied a next vacant spot in the city.

Third Generation City

First generation city was the human settlement in straight connection with nature and dependent on nature. The fertile and rich Taipei basing provided a fruitful environment for such a settlement. The rivers were full of fish and good for transportation and the mountains protected the farmed plains from the straightest hits of the frequent typhoons.

The second generation city is the industrial city. Industrialism claimed the citizen’s independence from nature – a mechanical environment could provide human everything needed. Nature was seen as something un-necessary or as something hostile – it was walled away from the mechanical reality.

Third Generation City is the organic ruin of the industrial city. The community gardens of Taipei are fragments of the third generation urbanism when they exist together with the industrial surroundings. Local Knowledge is present in the city and this is where Ruin Academy focuses its research. Among the urban gardeners are the local knowledge professors of Taipei. Third Generation City is true when the city recognizes its local knowledge and allows itself to be part of nature.

101-Garden_Isis

The 101 Community Garden besides the Taipei Word Trade Center. Photo: Isis Kang.

Photos courtesy of M. Casagrande


For more information on the Ruin Academy and their projects in Taiwan, you can read the full content of the magazine Anarchist Gardener here

 


週五, 29 四月 2011 00:59

Beyond the Pale: Architecture in Taiwan

Visitors to Taiwan are often left wondering: why is the architecture so ugly? With its unbridled commitment to urban renewal, architecture in Taiwan does not respect the contemporary urban aesthetics of most 'advanced' cities.

週五, 16 九月 2011 11:56

Taiwan: form for function

An interview with Rodrigo Alejandro Aguilar from El Salvador

“My expectations were pretty much about structures and temples, and modern buildings. I was just pretty excited to know the lifestyle of the people over here…how they live and how they relate the way of their living with their buildings,” Rodrigo Alejandro Aguilar says in his lilting Salvadoran accent.

The main objective of the International Youth Week: Centennial Homestay event, was to create exposure for a country flourishing 100 years after independence. However, the international participants, like Rodrigo Alejandro Aguilar, have been selected according to excellence in their given fields - not only creating ambassadors for Taiwan, but also establishing a network of influential youths, who may later come to shape the country's role in the international community.

Thanks to the Say Taiwan project, this Salvadoran civil engineering student, Rodrigo Alejandro Aguilar, is in Asia for the first time, marveling at the vertical virtuosity of Taiwan's structures. Mesmerized by both the high skyline and the skillful use of space, he responds to Taiwan in terms of form and function.

“I find the architecture over here very attractive, and also efficient. Taiwanese people use very efficiently the space that they have, because there is a very high population here in this country, although it’s a very small island. So, they know how to handle that. They know how to use the space that they have so that they can fit everything… it’s very organized, it’s not that chaotic over here…compared to the big cities I have been to, for example, New York, Los Angeles, London… even those in my country.”

Alejandro, however, stays in the countryside - with his host family in Meinong village. He describes the meticulously precise rows of planted crops as something he has only ever seen before in Farmville - a popular Facebook-based, virtual farming game.

"The thing that most surprised me about the city,where I'm staying, is the protected areas that they have. Also, the yellow butterfly village and the Buddhist temple that they have over there - that was the most amazing thing that I have ever seen. The bulding, it’s so old but it’s well constructed, well-organized in matters of space… It kinda resembles decoration that we have over in my country. Colonial churches that we have, their decoration is pretty similar - the usage of gold and colors… it’s very attractive also,” he elaborates.

“What I've noticed is that they pretty much have their own buildings just for living - just what you really need, nothing luxurious. For example the house that I'm staying (in), it’s divided by two. So, on one side is my host family, and (on) the other side is the sister of my host family. They have a specific space of land that they can use. They use the space that they have for the things that they do, because they are all farmers. I think they are pretty organized... in the backyard, they have a few crops. Then, on the other side they have a few animals that they raise, and then they have the space where they live."

“The houses - they’re more like a drawer construction. It’s kinda smart to build the way up, instead of the way here", Rodrigo Alejandro Aguilar concludes, gesticulating with his arms wide open.

"It’s pretty basic but beautiful as the same time.”

Video filmed by C. Phiv and H. Haller, edited by C. Phiv
Photo courtesy of R. A. Aguilar


 

Want to know more about Rodrigo's saty in Taiwan? Read his blog on Homestay website

發佈於
Focus: SayTaiwan

週四, 30 六月 2011 16:37

A Flâneur's peek at Shanghai

The term flâneur comes from the french verb flâner, which ever since Baudelaire appropriated the word and gave it the extended meaning as a way of truly experiencing, appreciating the city as one walks. Indeed when we have a bit of time to explore the world we are all flâneurs, and not least of all the eRenlai team are certainly flâneurs without frontiers. But rather than Baudelairean strolls through Paris, the old eRenlai team and their sister organization AZ Cultural Enterprise spent much time over the last two years going back and forth to Shanghai. Their adventures, however, were more than just aimless strolls latching on to pretty thoughts; the team came back to Taipei having completed not one but three outstanding documentaries on Shanghai which are excusively offered to you in this Focus - A Flâneur's peek at Shanghai.

Liang Zhun first takes us on a stroll down Lane 1025, Nicolas Priniotakis looks for the rarest pearls of Chinese ethnic music and instruments in Seaside Seranade and Benoit manages to get a way from the hustle and bustle of central Shanghai and finds the ultimate spot for peaceful contemplation in Suzhou’s gardens.

Ida also feels the nostalgia of a 21st Century flâneuse, in a state of liminality between her years of studying and appreciating the language, arts and glory of France and the French, and a return to the lost Mainlander heritage in Shanghai, where paradoxically, the glory of the France is reduced to magnificent leftover architecture in the French concession. She was moved, but confused in the melting pot of people and architectures that is contemporary Shanghai. Similarly, Mei Fang-tsai had many identity questions to face during her time living in Shanghai as a so called "Tai-ba-zi".  Even Paul was left with identity questions during the 2010 World Expo-lent Australian adventure as he observed his country's pavillion as a semi outsider, looking at people, looking at Australia, the way Australia wanted them to look...

Photo by Ida Yang


週四, 28 四月 2011 15:18

From Derelict Granary to Cultural Treasure Trove: The decline and revival of Yilan County's Erjie Granary

Amidst the tide of modernization how does a granary that has stored countless quantities of rice become a derelict building, and then from this dereliction rise again to new life?

Can older buildings that are invested with many of the community's residents' memories bring about a new cultural vitality in a locality?


週四, 21 四月 2011 16:09

The Cultural Inheritance Behind Illegal Architecture

Amongst the participants of the opening of the Illegal Architecture exhibition held in Ximen in March of this year, was mainland Chinese architect and artist Wang Shu. Perhaps aptly, given the topic of the exhibition, there was a construction crew digging up the road right beside the exhibition's marquee. Despite the repressive authoritarian thrum of council diggers and drills, Wang Shu took time out from competing with the noise to answer a few questions from the eRenlai team about illegal architecture and its role as a voice of civil society in Taipei:

Alternative (for readers in China)

Interview by Ida Wang, Nicholas Coulson and Conor Stuart, Video Editing and Subtitles by Conor Stuart.


Wang Shu's installation on the roof of the exhibition centre, The award winning "The Decay of A Dome"

 


週四, 21 四月 2011 02:00

Taipei Organic Acupuncture

Marco Casagrande is now principle at the Ruin Academy at the JUT Foundation's Urban Core Arts Block as well as professor at the Department of Architecture at Danjiang University, Taipei. After his group was given a studio on the block, his group built the Ruin Academy, and even produced a whole magazine on the groups theory, practice and projects - Anarchist Gardener - the rest of which can be viewed here. Their conception of space are wildly beyond the current mainstream practice bent on urban development, beautification and modernization at all costs. Here, Marco lays out some of his main ideas in Taipei.

Acupuncture is the procedure of inserting and manipulating needles into various points on the body to relieve pain or for therapeutic purposes.

Urban planning integrates land use planning and transportation planning to improve the built, economic and social environments of communities.

Urban design concerns the arrangement, appearance and functionality of towns and cities, and in particular the shaping and uses of urban public space.

Environmental art is art dealing with ecological issues and possibly in political, historical or social context.

Sociology is a science of human social activity.

Anarchy is acting without waiting for instructions or official permission. The root of anarchism is the single impulse to do it yourself: everything else follows from this.

The community gardens and urban farms of Taipei are astonishing. They pop up like mushrooms on the degenerated, neglected or sleeping areas of the city, which could be referred to as urban composts.

These areas are operating outside the official urban control or the economic standard mechanisms. They are voids in the urban structure that suck in ad-hoc community actions and present a platform for anarchy through gardening.

For the vitality of Taipei, the networks of the anarchist gardens seem to provide a positive social disorder; positive terrorism. They are tuning the industrial city towards the organic, towards accident and in this sense they are ruining the modern urbanism. They are punctual organic revolutions and the seeds of the Third Generation City, the organic ruin of the industrial city.

Corners are windy

Claude Lévi-Strauss believes in the beauty of the human nature as part of nature. Max Horkheimer and Theodor Adorno lost all the hope for the industrial development and said it has failed the promise of the Enlightment - it had corrupted humanity. Andrei Tarkovsky’s Stalke (Mosfilm, 1979) is taking sophisticated people into the Zone, where their deepest wishes may come true. The Zone which is the organic ruin mirroring the surrounding mechanical reality. For the Strugatsky brothers (Arkady & Boris) the Zone was a Roadside Picnic (1972, Moscow).

casagrande_02

Missis Lee in the Gongguan community garden, an illegal garden farmed by National Taiwan University professors and staff.

The community gardens of Taipei are Roadside Picnic. Grandmothers can take us there, like Stalker. The honorable Lévi-Strauss could be happy to start new ethnographical research between the parallel realities of the cultures of the urban compost gardens and the surrounding city – the reversed modernization and focusing in Local Knowledge. Horkheimer’s & Adorno’s graves should be moved in one of these urban acupuncture spots of Taipei. Here even they would find hope, surrounded by the valueless modernity and hard industrialism. Prof. Jaakko Hämeen-Anttila has said: “The valueless void of the society of today will be filled with ethics: the corners are windy.” With the recognition of the urban farms and community gardens Taipei has found its corners.

What is the ethics then pushing through these corners into the city? It could be called Local Knowledge, site-specific reactions building a bridge between the modern man and nature. The gardens of Taipei, these acupuncture points, are penetrating through the industrial surface of the city and reaching the original ground. The self organized community gardens are the urban acupuncture needles of Taipei. Local Knowledge is in connection with the first generation city, when the built human environment was dependent on nature and regulated by nature. Now the anarchist gardeners are regulating the industrial city.

Dominate the no-man’s land

The community gardens are taking over abandoned construction sites and ruined housing areas, empty city-blocks waiting for development, flood banks of the rivers and even grave-yards out of fashion. In many cases the gardens are flourishing on spots of land where the land-owner issues are unsettle or complicated. Sometimes the garden will stay in the spot for only a couple of years, as in the cases of soon to be developed areas and sometimes the urban farming has decades long traditions as with the river flood plains or on the island in-between Zhongxiao and Zhongshing bridges. The smaller urban farms are flexible and eager to overtake the empty spots of the city, eager to dominate the no-man’s land.

Treasure-Hill_Organic-Layer_Marco-Casagrande

Treasure Hill in 2003 (Photo: Stephen Wilde)

One of the more famous urban farming communities of Taipei was the Treasure Hill settlement, originally an illegal community of KMT veterans. During its legitimating process Treasure Hill became so famous that eventually the original community was kicked away by the city government and the houses were taken over by artists and art related organizations. All the farms were destroyed on the process. Sounds like urban warfare against urban acupuncture. Treasure Hill was powerful and self-sustained when it was illegal. The community built its own houses and its own farms and it made its own rules. The official city wanted to eliminate this unofficial organic rival. NGOs found the issue sexy and stepped in to protect and legitimize the settlement. In the end the NGOs and artists took over the now-famous community and hooked up with the city government. The original urban farmers didn’t fit the picture anymore and had to leave. Now you can listen gansta-rap in a yellow plastic tent where the gardens used to be. Local knowledge died.

But Treasure Hill is not alone. Urban farming happens through different social classes and through out the city. The socially disordered citizens are ready to occupy land and start the community farms over and over again. Some acupuncture spots get hot and benefit the surrounding urban tissue while others fade away. The industrial surface of the city keeps constantly being broken up and herbs and vegetables are planted into the cracks. People are ruining the industrial city. Ruin is when man-made has become part of nature.

Urban Editors

Compared to Western cities Taipei plays in quite different rules. The aesthetics of the city is dominated by the functionality of a big collective machine and the urban mechanism is constantly being edited and rendered as with changing the micro-chips or other parts of a super-computer into more powerful ones. The urban data is people and this is what the machine needs to process. Mostly it goes smoothly, but also people get viruses – they get together to spontaneous demonstrations, they do tai-chi in improvised city-corners, they launch ad-hoc night markets or under-bridge sales on temporarily occupied streets or city corners. And they do farms – they are squeezing organic material into the machine like a creeper crawling into an air-conditioning box. Why they do this? Why does the nature want to break the machine?

Developers are the true urban editors. They are linked with the city authorities and necessary political powers and they make the urban editing. Architects are in a secondary role – something like the hyenas after the lions have made the kill. Money is a good consultant and the generating force of the developer run urban editing process. This is not urban acupuncture though; it is more like a western style medical practice – operations on the body removing, changing or maintaining parts – or even plastic surgery. (Oh, Shanghai has bigger tits than Taipei.) The body is not necessarily seen as one big organism.

In this rough editing process the anarchist gardeners seem to act as micro-editors, parasites benefiting of the slow circles of the big-scale development. They occupy the not so sexy areas of the city and they jump in the more sleepy parts of the development cycle. For example – the developer buys a whole city block with originally many land-owners. The process is slow because he has to negotiate with all of them. While the process is dragging behind the urban farmers step in and start farming the area. The developer doesn’t want to cause any more fuss and let it happen. It takes 3-5 years before the developer has got all the area to his possession and those same years the site acts as the community garden. When the actual construction starts the gardeners have already occupied a next vacant spot in the city.

Third Generation City

First generation city was the human settlement in straight connection with nature and dependent on nature. The fertile and rich Taipei basing provided a fruitful environment for such a settlement. The rivers were full of fish and good for transportation and the mountains protected the farmed plains from the straightest hits of the frequent typhoons.

The second generation city is the industrial city. Industrialism claimed the citizen’s independence from nature – a mechanical environment could provide human everything needed. Nature was seen as something un-necessary or as something hostile – it was walled away from the mechanical reality.

Third Generation City is the organic ruin of the industrial city. The community gardens of Taipei are fragments of the third generation urbanism when they exist together with the industrial surroundings. Local Knowledge is present in the city and this is where Ruin Academy focuses its research. Among the urban gardeners are the local knowledge professors of Taipei. Third Generation City is true when the city recognizes its local knowledge and allows itself to be part of nature.

101-Garden_Isis

The 101 Community Garden besides the Taipei Word Trade Center. Photo: Isis Kang.

Photos courtesy of M. Casagrande


For more information on the Ruin Academy and their projects in Taiwan, you can read the full content of the magazine Anarchist Gardener here

 


週二, 25 一月 2011 15:23

The Middle Class Fetish for Immortality: An Interview with Roan Ching-Yue

Roan Ching-Yue takes a stern stance on recent policies by local government to gentrify disused and derelict buildings, including the commercialization of buildings like Huashan, which he points to as a kind of mummification or an attempt to defeat time. He also tries to analyze the causes of the contemporary fixation with construction and how the Eastern tradition is a resource for a new way of thinking about buildings.


週五, 24 九月 2010 19:23

A Tour of Taiwan's Temples

When driving through Taiwan's country side or catching the train, one is struck by the incredible number of large and ornate temples that dot the landscape.  Get on board with Paul Farrelly as he introduces some of the more notable New Religious Movement temples that the island has to offer.


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