The relationship between architecture and faith has always been of great wealth. Faith as a way of life and social memory exercises a decisive influence on the shape of the construction environment. Yet this relations...The relationship between architecture and faith has always been of great wealth. Faith as a way of life and social memory exercises a decisive influence on the shape of the construction environment. Yet this relationship is rarely analyzed. On a general level, one reason for this deficiency is probably due to the spread of the ideology of modernity. Given that modernity is implicitly secular, it does not prompt to understand faith in its relationship with other phenomena. It is the same for architecture. We believe on the contrary that the construction environment and the cultural aspect must interact and complement each other. When this is not true or only partially true, this results in user dissatisfaction, and refusal to engage and participate in the process of changing that environment. Many authors have tried to show explicitly the influence of Islamic thought on the social organization and the housing as well as the link between housing and identity, but its implications have not always been understood and transmitted concretely. One thing is certain： the ideological -symbolic-metaphoric sphere is the essence of architecture, as are the program requirements： functionality, distributivity, health of the environment and technology of construction. In this contribution we will address the thorny issue of cultural and religious influences on the choice of the morphology of the habitat and its components, and we will try to highlight the interaction between architecture, faith and culture through analysis of a Mediterranean type ＂House with Patio＂ as a particular architectural style, which has been enriched through the centuries by different cultures. Although the course of this typology in each of these cultures and at different times has not been the same, this has only strengthened the mission and spirit of the ＂Patio＂ until the appropriation of this model by the Arab-Muslim peoples who were able to incorporate the Islamic perception in this space.展开更多
In recent years, the cultural studies began to take a linguistic turn. This paper employed the three-dimensioned model of Fairclough, a critical discourse analysis （CDA） approach to explore youth subcultures. The cu...In recent years, the cultural studies began to take a linguistic turn. This paper employed the three-dimensioned model of Fairclough, a critical discourse analysis （CDA） approach to explore youth subcultures. The cultural discourse of youth in different periods was examined in terms of discursive strategies, discursive practices, and social practices. The analysis shows that the subcultural groups adopt various discursive strategies to resist mainstream ideologies and construct the subcultural ideology and their collective identity. Meanwhile, their discursive practices build effective interaction mode within the subcultural groups. The examples of subcultures reveal that subcultures often emerge in the time of the social and cultural change and reshape the mainstream ideologies and unreasonable social structure.展开更多
文摘The relationship between architecture and faith has always been of great wealth. Faith as a way of life and social memory exercises a decisive influence on the shape of the construction environment. Yet this relationship is rarely analyzed. On a general level, one reason for this deficiency is probably due to the spread of the ideology of modernity. Given that modernity is implicitly secular, it does not prompt to understand faith in its relationship with other phenomena. It is the same for architecture. We believe on the contrary that the construction environment and the cultural aspect must interact and complement each other. When this is not true or only partially true, this results in user dissatisfaction, and refusal to engage and participate in the process of changing that environment. Many authors have tried to show explicitly the influence of Islamic thought on the social organization and the housing as well as the link between housing and identity, but its implications have not always been understood and transmitted concretely. One thing is certain： the ideological -symbolic-metaphoric sphere is the essence of architecture, as are the program requirements： functionality, distributivity, health of the environment and technology of construction. In this contribution we will address the thorny issue of cultural and religious influences on the choice of the morphology of the habitat and its components, and we will try to highlight the interaction between architecture, faith and culture through analysis of a Mediterranean type ＂House with Patio＂ as a particular architectural style, which has been enriched through the centuries by different cultures. Although the course of this typology in each of these cultures and at different times has not been the same, this has only strengthened the mission and spirit of the ＂Patio＂ until the appropriation of this model by the Arab-Muslim peoples who were able to incorporate the Islamic perception in this space.
文摘In recent years, the cultural studies began to take a linguistic turn. This paper employed the three-dimensioned model of Fairclough, a critical discourse analysis （CDA） approach to explore youth subcultures. The cultural discourse of youth in different periods was examined in terms of discursive strategies, discursive practices, and social practices. The analysis shows that the subcultural groups adopt various discursive strategies to resist mainstream ideologies and construct the subcultural ideology and their collective identity. Meanwhile, their discursive practices build effective interaction mode within the subcultural groups. The examples of subcultures reveal that subcultures often emerge in the time of the social and cultural change and reshape the mainstream ideologies and unreasonable social structure.
