Architectural Forms Quiz

To the Lakota, and other indigenous people on North America's Great Plains, the bison was an essential part of their culture ( expressed in the quote on the previous page). The bison provided meat for nutrition, a hide for clothing and shelter, bones for tools, and fat for soap. The bison was also central to their religious beliefs. So, when European settlers hunted the bison nearly to extinction, Lakota culture suffered. Culture is central to a society and the identity of its people, as well as its continued existence. Therefore, geographers study culture as a way to understand similarities and differences among societies across the world, and in some cases, to help preserve these societies. Analyzing Culture All of a group's learned behaviors, actions, beliefs, and objects are a part of culture. It is a visible force seen in a group's actions, possessions, and influence on the landscape. For example, in a large city you can see people working in offices, factories, and stores, and living in high-rise apartments or suburban homes. You might observe them attending movies, concerts, or sporting events. Culture is also an invisible force guiding people through shared belief systems, customs, and traditions. Culture is learned, in that it develops through experiences, and not merely transmitted through genetics. For example, many people in the United States have developed a strong sense of competitiveness in school and business, and believe that hard work is a key to success. These types of elements, visible and invisible, are cultural traits. A series of interrelated traits make up a cultural complex, such as the process of steps and acceptable behaviors related to greeting a person in different cultures. A single cultural artifact, such as an automobile, may represent many different values, beliefs, behaviors and traditions and be representative of a cultural complex. Since culture is learned there are many ways that one generation passes its culture to the next. Children and adults learn traits three ways: • imitation, as when learning a language by repeating sounds or behaviors from a person or television • informal instruction, as when a parent reminds a child to say "please" • formal instruction, as when students learn history in school 132 HUMAN GEOGRAPHY: AP" EDITION CULTURAL COMPLEX OF THE AUTOMOBILE The automobile provides much more than just transportation, as it reflects many values that are central to American culture. Origins of Culture The area in which a unique culture or a specific trait develops is a culture hearth. Classical Greece was a culture hearth for democracy more than 2,000 years ago. New York City was a culture hearth for rap music in the 1970s. Geographers study how cultures develop in hearths and diffuse-or spread-to other places. Geographers also study taboos, behaviors heavily discouraged by a culture. For example, many cultures have taboos against eating certain foods, such as pork or insects. What is considered taboo changes over time. In the United States, marriages between Protestants and Catholics were once taboo, but they are not widely opposed now. Traditional, Folk, and Indigenous Cultures With the beginning of the Industrial Revolution in the late 18th century, modern transportation and communication connected people as never before and led to extensive cultural mixing, especially as cities have grown. The world prior to this time was very different; however, remnants of the past are still evident in our modern cultures. Traditional, folk, and indigenous cultures share some important characteristics and are often grouped together, but they do have some subtle differences. Traditional Culture Recently, the meanings of traditional, folk, and indigenous culture have begun to merge, causing geographers to debate when each should be used. Increasingly, the term traditional culture is used to encompass all three cultural designations. All three types share the function of passing down long-held beliefs, values, and practices and are generally resistant to rapid changes in their culture. Folk Culture The beliefs and practices of small, homogenous groups of people, often living in rural areas that are relatively isolated and slow to change, are known as folk cultures. Like all cultures, they demonstrate the diverse ways that people have adapted to a physical environment. For example, people around the world learned to make shelters out of available resources, whether 3.1: INTRODUCTION TO CULTURE 133 it was snow or mud bricks or wood. However, people used similar resources such as wood differently. In Scandinavia, people used trees to build cabins. In the American Midwest, people processed trees into boards, built a frame, and attached the boards to it. Many traits of folk culture continue today. Corn was first grown in Mexico around 10,000 years ago, and it is still grown there today. While many elements of folk culture exist side by side with modern culture, there are people whose societies have changed little, if at all, from long ago. These people practice traditional cultures, those which have not been affected by modern technology or influences. They often live in remote regions, such as some small tribes in the Amazon rainforest, and have scant knowledge of the outside world. As the lines continue blurring between cultural designations, the Amish of Pennsylvania are often referenced as both folk and traditional culture. Indigenous Culture When members of an ethnic group reside in their ancestral lands, and typically possess unique cultural traits, such as speaking their own exclusive language, they are considered an indigenous culture. Some indigenous peoples have been displaced from their native lands, but still practice their indigenous culture. Native Americans in the United States, such as the Navajo, have kept indigenous cultural practices. First Nations of Canada, such as the Inuit, have also retained their indigenous culture. Globalization and Popular Culture As a result of the Industrial Revolution, improvements in transportation and communication have shortened the time required for movement, trade, or other forms of interaction between two places. This development, known as space-time compression (see Topics 1.4 and 3.6), has accelerated culture change around the world. In 1817, a freight shipment from Cincinnati needed 52 days to reach New York City. By 1850, because of canals and railroads, it took half that long. And by 1852, it took only 7 days. Today, an airplane flight takes only a few hours, and digital information takes seconds or less. Similar change has occurred on the global scale. People travel freely across the world in a matter of hours, and communication has advanced to a point where people share information instantaneously across the globe. The increased global interaction has had a profound impact on cultures, from spreading English across the world to instant sharing of news, events and music. Globalization specifically refers to the increased integration of the world economy since the 1970s. The process of intensified interaction among peoples, governments, and companies of different countries around the globe has had profound impacts on culture. The culture of the United States is intertwined with globalization. Through the influence of its corporations, Hollywood movies, and government, the United States exerts widespread influence in other countries. But other countries also shape American culture. For example, in 2019, the National Basketball Association included players from 38 countries or territories. When cultural traits- such as clothing, music, movies, and types of 134 HUMAN GEOGRAPHY: AP. EDITION businesses-spread quickly over a large area and are adopted by various groups, they become part of popular culture. Elements of popular culture often begin in urban areas and diffuse quickly through globalization processes such as the media and Internet. These elements can quickly be adopted worldwide, making them part of global culture. People around the world follow European soccer, Indian Bollywood movies, and Japanese animation known as anime. With people in many nations wearing similar clothes, listening to similar music, and eating similar food, popular cultural traits often promote uniformity in beliefs, values, and the cultural landscape across many places The cultural landscape, also known as the built environment (see Topic 3.2), is the modification of the environment by a group and is a visible reflection of that group's cultural beliefs and values. Traditional Culture to Popular Culture Popular culture emphasizes trying what is new rather than preserving what is traditional. Many people, especially older generations or those who follow a folk culture, openly resist the adoption of popular cultural traits. They do this by preserving traditional languages, religions, values, and foods. While older generations often resist the adoption of popular culture, they seldom are successful in keeping their traditional cultures from changing, especially among the young people of their society. One clash between popular and traditional culture is occurring in Brazil. As the population expands to the interior of the rain forest, many indigenous cultures, like the Yanamamo tribe, have more contact with outside groups. Remaining isolated by the forest is becoming increasingly difficult as many young people from the indigenous cultures become exposed to popular culture and begin to integrate into the larger Brazilian society. As the young people leave their communities, they are more likely to accept popular culture at the expense of their indigenous cultural heritage, which threatens the very existence of their folk culture. Traditional culture typically exhibits horizontal diversity, meaning each traditional culture has its own customs and language that makes it distinct from other culture groups. Yet, people people within each group are usually homogeneous, or very similar to each other. By contrast, popular culture typically exhibits vertical diversity, meaning that modern urban societies are usually heterogeneous, or exhibiting differences, within the society and usually contain numerous multiethnic neighborhoods. However, on a global scale popular cultures are relatively similar with the same type of malls, shops, fast food, and clothing. Urban global culture centers are not identical, yet, global cities often do not have as much horizontal diversity across space as folk cultures. 3.1: INTRODUCTION TO CULTURE 135 COMPARING TRADITIONAL AND POPULAR CULTURE Trait Traditional Culture Popular or Global Culture Society • Rural and isolated location • Urban and connected location • Homogeneous and • Diverse and multiethnic indigenous population population • Most people speak an • Many people speak a global indigenous or ethnic local language such as English or language Arabic • Horizontal diversity • Vertical diversity Social • Emphasis on community and • Emphasis on individualism and Structure conformity making choices • Families live close to each • Dispersed families other • Weakly defined gender roles • Well-defined gender roles Diffusion • Relatively slow and limited • Relatively rapid and extensive • Primarily through relocation • Often hierarchical • Oral traditions and stories • Social media and mass media Buildings and • Materials produced locally, • Materials produced in distant Housing such as stone or grass factories, such as steel or glass • Built by community or owner • Built by a business • Similar style for community • Variety of architectural styles • Different between cultures • Similar between cities • Traditional architecture • Postmodern / contemporary architecture Food • Locally produced • Often imported • Choices limited by tradition • Wide range of choice • Prepared by the family or • Purchased in restaurants community Spatial Focus • Local and regional • National and global Artifacts, Mentifacts, and Sociofacts Whether a cultural attribute is considered traditional, folk, indigenous, or popular in nature, it is valuable to differentiate between elements of culture that can be seen and those that can not. There are artifacts that comprise the material culture, which consists of tangible things, or those that can be experienced by the senses. Art, clothing, food, music, sports, and housing types are all tangible elements of culture. Another element of the study of artifacts is understanding the techniques to use or build a specific artifact. Artifacts can be unique to a particular culture, or can be shared. For example, people of all cultures need to communicate through language, yet there are many groups that possess languages unique to their culture. The ability to read, write and understand the English language is an artifact of importance for much of popular global culture. 136 HUMAN GEOGRAPHY: AP" EDITION Mentifacts comprise a group's nonmaterial culture and consist ofintangible concepts, or those not having a physical presence. Beliefs, values, practices, and aesthetics (pleasing in appearance) determine what a cultural group views as acceptable and desirable. Mentifacts can also be unique or shared. People of many cultures possess an belief in one or many deities, and often the deities are unique to that culture. The belief in a god is a mentifact-the religious building or symbols are artifacts. Cultural groups also possess sociofacts, which are the ways people organize their society and relate to one another. Taken altogether, people tend to see the whole of their culture as greater than the sum of its individual parts. Sociofacts are embodied through families, governments, sports teams, religious organizations, education systems, and other social constructs. As with artifacts and mentifacts, sociofacts may also be unique or similar to other societies. Families are the foundations of most societies, yet what constitutes the structure of a family may vary widely between cultural groups. For example, Western cultures tend to view the nuclear family, consisting of the parents and their children as the basic family unit. By contrast, in many Western African cultures the norm is the extended family, consisting of several generations and other family members such as cousins living under one roof.

Musica e Spazio Bruxelles 1958 L'Esposizione L’Esposizione Universale di Bruxelles del 1958 rappresenta una svolta decisiva nella storia delle Expo e, più in generale, nel modo in cui il progresso viene immaginato e messo in scena. È la prima Esposizione Universale del secondo dopoguerra, organizzata in un contesto storico profondamente diverso rispetto a quello ottocentesco e della Belle Époque. Dopo le distruzioni della Seconda guerra mondiale, l’Europa guarda al futuro con l’esigenza di ricostruire, ma anche di ridefinire il proprio rapporto con la tecnologia, la scienza e la modernità. Il tema generale dell’Expo 58 è legato alla fiducia nel progresso scientifico e tecnologico come strumento di miglioramento della vita umana. Al centro dell’esposizione non c’è più soltanto la macchina industriale, ma l’idea di un futuro modellato dall’elettronica, dall’energia, dalle nuove forme di comunicazione e dalla ricerca scientifica. Il simbolo stesso dell’esposizione, l’Atomium, esprime visivamente questa visione: una gigantesca struttura ispirata al modello dell’atomo, che rappresenta l’entusiasmo per la scienza e per le sue applicazioni. Dal punto di vista organizzativo, l’Expo di Bruxelles mantiene la tradizionale presenza dei padiglioni nazionali, in cui i diversi Paesi presentano la propria identità culturale, tecnologica e produttiva. Tuttavia, accanto a questi, emerge con forza una novità significativa: la presenza dei padiglioni aziendali. Non sono più solo le nazioni a raccontare il futuro, ma anche le grandi imprese industriali e tecnologiche, che iniziano a svolgere un ruolo centrale nella costruzione dell’immaginario collettivo. Aziende come Philips non si limitano a esporre prodotti, ma propongono visioni, esperienze e ambienti immersivi. Il padiglione diventa uno spazio di sperimentazione in cui tecnologia, design, architettura e arti si intrecciano. Questo cambiamento segna un passaggio fondamentale: l’Expo non è più soltanto una vetrina statica, ma un luogo in cui il visitatore è coinvolto direttamente, invitato a vivere un’esperienza. In questo contesto, l’Esposizione Universale di Bruxelles del 1958 si distingue come un momento di transizione tra le esposizioni del passato e quelle contemporanee. È qui che prende forma un nuovo modo di concepire lo spazio espositivo, il ruolo della tecnologia e il rapporto tra arte, scienza e industria. Ed è proprio all’interno di questo scenario che nasce il Padiglione Philips, destinato a cambiare radicalmente il modo di pensare la musica, il suono e l’esperienza artistica. Il padiglione Philips Il Padiglione Philips nasce come uno dei progetti più radicali dell’Esposizione Universale di Bruxelles del 1958. L’azienda Philips decide di non limitarsi a presentare prodotti tecnologici, ma di costruire un’esperienza capace di mostrare il rapporto tra tecnologia, arte e percezione. Per questo affida il progetto a Le Corbusier, che concepisce il padiglione come un’opera totale, in cui architettura, suono e immagini sono pensati insieme fin dall’inizio. Un ruolo centrale nella progettazione è svolto da Iannis Xenakis, compositore e architetto, che applica principi matematici e geometrici alla forma dell’edificio. Il padiglione è progettato a partire da superfici complesse, in particolare iperboloidi e paraboloidi, forme curve generate da linee rette. Queste superfici consentono di costruire una struttura leggera ma stabile, composta da una serie di gusci che si innalzano verso l’alto come picchi o tende sonore. La scelta di queste forme non è soltanto estetica: esse rispondono a precise esigenze strutturali e acustiche, trasformando l’architettura in parte attiva dell’esperienza sonora. All’interno del Padiglione Philips il pubblico vive un’esperienza rigorosamente progettata. I visitatori entrano a piccoli gruppi e seguono un percorso obbligato della durata di pochi minuti. Durante questo breve attraversamento, sono immersi in un ambiente in cui architettura, musica e immagini agiscono simultaneamente. poème électronique La musica del Poème électronique composta da Edgard Varèse non è eseguita dal vivo, ma diffusa attraverso una rete di altoparlanti collocati lungo le superfici curve del padiglione. Grazie a questa disposizione, il suono può muoversi nello spazio: alcuni eventi sonori sembrano provenire dall’alto, altri dai lati o dal fondo, creando la percezione di masse sonore in movimento. La musica non è quindi soltanto una successione di suoni nel tempo, ma una vera e propria regia spaziale. Accanto alla componente sonora è presente una componente visiva altrettanto importante. Sulle pareti interne del padiglione vengono proiettate immagini statiche organizzate in sequenza, concepite da Le Corbusier come un racconto visivo per immagini. Le immagini sono sincronizzate con la musica e con i cambiamenti di intensità sonora: non illustrano il suono in modo diretto, ma dialogano con esso, creando corrispondenze, contrasti e tensioni. A completare l’esperienza intervengono la luce e l’architettura stessa. Le superfici del padiglione funzionano come schermo, come spazio di proiezione e come elemento simbolico. Ciò che il visitatore vede e ciò che ascolta si influenzano reciprocamente, dando vita a un dispositivo percettivo unitario. Ciò che accade all’interno del Padiglione Philips non è quindi uno spettacolo tradizionale, ma un’esperienza immersiva e multimediale. Il visitatore non è uno spettatore seduto, ma un corpo in movimento che attraversa lo spazio. Per la prima volta nella storia, la musica diventa parte di un progetto artistico totale, in cui suono, immagini, luce e architettura concorrono a costruire un’unica esperienza sensoriale.

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