Saturday, December 5, 2009
Tuesday, December 1, 2009
Palenque-Situation Room Site map
Overall view of landscape and constructions.
Topography shown through the use of charcoal, ink wash, the method of scoring and folding watercolor, and a structural rib system
The Intervention, which is a situation room located underground.
Closer look at the Palace.
Closer look at the Temple of Inscriptions.
Closer look at the Temple of Inscriptions, the Palace, and the intervention.
Plan view of site map.
Palenque-Situation Room
The “City” Project was originally initiated through the presentation of a site, in our case, Palenque, Mexico. Specifically two constructions were chosen on this site, the Temple of Inscriptions and the Palace. Without knowing the direct correlation between these two and exactly why they were chosen among hundreds of other constructions, students were challenged to theorize and hypothesize their own conclusions of why these two were associated with one another not only in its original existence among the Mayans but also their existence today.
One possibility to why the Temple of Inscriptions and the Palace are linked to one another is due to their core, structural and situational similarities. First off, the structural similarities are primarily shown through the relationship between the piers of the temple and the houses of the palace. Technically, when looking at the statistics, there are seven different sectors of the palace that relate to the seven different piers of the temple. Each one of these sectors in the palace, are presented as confined spaces which can be considered both public and private. Specifically when first glancing at floor plans of these sectors, one could see how they are leniently considered to be public. All of the houses as well as the tower show to be occupiable spaces that more than one person can experience at a time (thus hinting the public space). However these spaces, with the exception of part of the tower are all confined from those located on the exterior. Therefore all of the occupants within the Palace’s interior are physically sectioned off from any activity in its exterior space.
Furthermore, though there are numerous entrances to both the temple and the palace, the main ones are situated on the northern face. This specific situation of entrances provides a sense of uniformity not only between the two constructions but also within the general site. This uniformity can primarily be shown through the sun, which was regarded as a very critical element in the Mayan culture, and its path of travel through both of the constructions.
This then leads to the situational similarities between the two. It was common in Mayan architecture that when a site was developed it would first be divided into various sections. These sections would then serve as a grid-like system in which the constructions were situated. Specifically in Palenque, it is apparent that the two largest constructions, which are conveniently placed almost perpendicular to one another (perhaps to emphasize the grid-like system) provide a point to which the western side of the site almost draw to. This type of uniformity, once zoomed into, provides us with a site within a site which is then broken off by the river. It almost seems that this uniformity from the western side of the site is almost disturbed by the river which ultimately causes the language of the site to, in a way, almost change. In other words, the Temple of Inscriptions and the Palace both present a critical role within the site of Palenque however are also able to stand alone within their own field/zone. In conclusion, it is theorized that the sheer core, structural and situational relationship between these two constructions is what truly ties them together.
After these theories were fully structured and developed, they lead to various overlaid drawings. These diagrams were a combination of the study of topography and manmade structure within the site and how they were successfully incorporated with one another and within nature. The following progression was a site plan model which presented a mixture of various types of model making. This specific model sat on a system of ribs which helped define the topography that played a direct role in this theory (situational). Also through the use of relieving and constructing volumetric spaces, the theory was yet clarified.
In addition, one of the criteria for the next pass was to incorporate an intervention within the site that served some type of purpose. The program that I had created had spawned partially from the theory and partially from the Mayan
community and arguably their greatest ruler Pakal the Great. I had taken into consideration the political status of Pakal during his time and the true power that he had encompassed. Then I took the theory to be a generator in the sense that it had tied the two structures together analytically and conceptually and now there was going to be a physical constructed connection.
While keeping in mind that Pakal was a person of power, an intervention that would sit underground seemed to make the most sense. It would provide a place where Pakal was out of the eye of the public which consequently would ensure more safety for the ruler. This underground dwelling would not only provide a literal connection between the two constructions, almost as a network system, but also provide a gathering space that served various purposes. It would be a meeting/decision making space for Pakal and his peers or possibly a bunker type construction for safety. All of these ideas finally lead to the confirming construction of the “situation/meeting room” that is located directly under the “backyard” of the Temple of Inscriptions and the Palace. This additional plaza like confined space, which has been referred to as the “backyard” provides an ideal space for some sort of decoy spaces above ground while the true intervention is situated underground out of the public eye.
Once the program of these interventions were strengthened and constructed in the site plan models, they were to be blown up at 1/8th scale to not only emphasize the detail and purpose but to also physically link to the site model made in class. This expansion of scale also helped strengthen the original theory by showing how the same language is carried through the intervention and how core, structure and situation all play a critical role in this model.
In addition to this intervention, was to be a further constructed site model. This site model was to help pinpoint the purpose of the intervention and literally show a site within a site. Specifically concerning this intervention a step model of the ground/topography that was directly located above the intervention was created. This physically showed the characteristics of the plaza-like “backyard” of the two constructions. Also it helped site the literal edges of the two constructions in relation to the underground intervention.
While keeping the intervention in mind and imagining the experience Pakal would receive by the moves made in the model, it was evident that there had to be a third moment(in addition to the gathering space, which is shown through the situation/meeting room and the underground network, which is shown through the bunker-like tunnel). This third moment came in the form of a light vessel that physically helped funnel light into the tunnel connecting the room to the palace. This funneling of light also helped Pakal site himself while traveling through this underground corridor. Since the vessel had to be a physical structure that extruded from the Earth, it had to serve a dual purpose so the people of Palenque wouldn’t become suspicious. Therefore the extruded part of the light vessel created a shaded, resting/gathering area above ground for the public. This occupiable space perfectly ties in with the idea that the “backyard” is an implied plaza type space that is created through the negative space left by the Temple of Inscriptions and the Palace.
In conclusion, through the use of such techniques in creating both the site model and the intervention, the idea that the Temple of Inscriptions and the Palace were originally chosen due to their core, structural and situational similarities was to be strengthened.
Monday, November 30, 2009
Pakal’s path; a new structure of power
Palenque
Pakal’s path; a new structure of power
Palenque, when situated in a grid system, has its center and emphasis reflecting towards the Temple of Inscriptions and the Palace. Therefore, these two structures represent the main plaza of Palenque. In other words they are the main focus in comparison to the rest of the surrounding structures. In the past (1637), the Cartesian Coordinate Rectilinear Grid System established the foundational platform of all modern math and science. Next came Descartes with the ceiling of perception, which validated only the reality of the 3 dimensions of physical space. The coordinates of X,Y, and Z rendered the fourth dimension obsolete from our worldview This is useful today because the grid system is still used in a variety of constructions archaeologists use to locate themselves in the site of ruins such as those in Palenque. Their area of study is within a grid system, or zone of investigation. In the past Mayans used to create architectural structures with the aid of grid systems. In order to create a relation between these two structures a path or itinerary was created.
Mapping
Based on this theory a variety of grids were located in the site, around five different grids of different scales, which were organized through a 93 degrees angled datum. The location of the intervention was determined by the angle, where the main lines of each grid system created an area of convergence connecting the Temple of Inscriptions and The Palace.
Intervening
The intervention shows the relationship between the previously mentioned structures through a path that contains three different moments that work together as a whole creating an itinerary. This intervention is presented in order for it to be used in the time of the Mayans so Pakal their last ruler could move from the Temple to the Palace without having to exit the entire structure.
Three Moments
Three specific moments have being created. The beginning of the journey is inside the palace on the ground floor where there is a dark threshold in front of the stairs that take Pakal to the second level. These stairs are done as a way to resemble the Mayans’ construction and how they created different ways to connect contrasting levels of occupation. The stairs end in a very bright but private and enclosed space still contains plenty of illumination. The next moment is an open space where Pakal can receive fresh air but he has to be conscious that it is not considered safe from the rest. In contrast, the final moment is dedicated to the previous rulers and significant of Mayan history. It is a very spiritual moment for Pakal to meditate and reflect upon the past and contemplate future decisions. This corridor is almost the end of the journey, which turns into an open space where Pakal can address the masses but be protected with a sort of window. Around the corner a certain empty path is located that leads to a connection, which serves as the entrance to the Temple of Inscriptions.
Site Model Addition
In order to make the path clear and set it in the site some additional structures were created to give emphasis to the overall connection. Nine steps of the Temple of Inscriptions were made in order to give volume, and present a better relationship of occupational space than that shown with the bigger pieces of site. The general context was used only to delineate the location of our site inside Palenque.
Overall the intervention is Pakal´s path from The Palace to the Temple of Inscriptions. It is a sort of connection or bridge between them. He can appear and re-appear, there is a main public space where he can address his people and a private space created in honor of previous rulers. These small spaces are considered to be thoughtful meditation areas. This journey came from the grid line systems that were set up on the site map. They communicate a relationship with edge and ground. All intersections of lines helped give and develop a volumetric structure leading to the path. As Mayans used to define edge by instrumentation, mathematical equations or according to the sun, they also used the grid systems. This final one was not just one grid but a variety of grids all together composing the entire site and creating the form of node which was done volumetrically into my final model: Pakal’s path. The overall modulation of grid systems and construction served as a physical geometrical way to observe Pakal’s path from the palace to the temple, demonstrating how the Mayans’ calculations were tied to a cultural appreciation for beauty and symmetry.
Baptisimal theory
The water at Palenque has a generative effect on the Mayan residents, their culture, and construction. I believe there is a missing construct that frames the courtyard, which would demonstrate programming of birth and origination. I have explored the idea of inserting a matriarchal presence within the time of occupation at Palenque with a baptismal which controls the flow of the Otulum river using gated aqueducts that direct a portion of the water into a pool carved into the courtyard. The name of the site called by its inhabitants was Lakam Ha, or “big water”. The site of Palenque differed from many Mayan cities because of its abundance of water. Central to their lifestyle water served as life, indispensible and sustaining , the mundane, to flush and purify, and death, access to the afterlife through cenotes and water caves under springs. Without the abundance of water the people of Palenque could not have developed such a rich culture which included a stunning architectural repitoir.
The construct would be located to just south of the Palace, and east of the Temple of Inscriptions at Palenque. The Palace is used for administrative purposes and its program can be interpreted as a construction dedicated to life, while the Temple of Inscriptions is programmed for death, being the tomb of the ruler Pacal, the third construct in the this trinity must be programmed of birth, and origination. The entrance on the south west corner leads to a large amphitheatre style gathering space, the declining seating levels scooped into the earth which is akin to the landscape also lowers towards the north. Because of the cascading land the area from which to view is well above the baptismal alter which gives a clear and unobstructed view of the ceremony. The solar orientation of the baptismal lends itself to afternoon until early evening use as this is the ideal position of the sun shining towards the alter behind the congregation. In order to accommodate the change in the height of the river during seasons the construct is built with stairs and platforms to be able to access the water at a variety of levels so as not to effect the ritual. The aqueduct gates allow a calm and gentle pool to be created alongside the rushing river resembling a cenote.
The ceremony of baptism begins within the courtyard where the people of Palenque gather together in preparation of the ceremony, they have brought small offerings of food, and are met by the new baby and mother. The mother then leads the congregation through the entrance of the baptismal, down the staircase allowing the congregation to cascade into the seats. When the crowd is seated the baby is passed from the mother, to a priest. The Priest exits the gathering space and brings the baby down into a stairwell hidden from the public eye, anticipation builds as the priest and child walk through a long hall, only to emerge through a concealed door, suddenly, on the stage. As the priest descends the stairs towards the water, the congregation throw their small offerings of food into the pool with prayers of health and protection to the gods for the baby. It is then that the baby is washed in this blessed and fertile water. After the child has been cleansed the priest will carry them to the alter where he will wrap the baby’s forehead with boards and cloth as a sign of beauty and wealth. The alter is framed such that the priest is no longer entirely visible except for his arms which skillfully swaddle the child. At this the ceremony is over and the priest returns on the path from whence he came to return the child to it’s mother in a small room, the mother may then take the child to the congregation to be received as the newest member.
The construct would be located to just south of the Palace, and east of the Temple of Inscriptions at Palenque. The Palace is used for administrative purposes and its program can be interpreted as a construction dedicated to life, while the Temple of Inscriptions is programmed for death, being the tomb of the ruler Pacal, the third construct in the this trinity must be programmed of birth, and origination. The entrance on the south west corner leads to a large amphitheatre style gathering space, the declining seating levels scooped into the earth which is akin to the landscape also lowers towards the north. Because of the cascading land the area from which to view is well above the baptismal alter which gives a clear and unobstructed view of the ceremony. The solar orientation of the baptismal lends itself to afternoon until early evening use as this is the ideal position of the sun shining towards the alter behind the congregation. In order to accommodate the change in the height of the river during seasons the construct is built with stairs and platforms to be able to access the water at a variety of levels so as not to effect the ritual. The aqueduct gates allow a calm and gentle pool to be created alongside the rushing river resembling a cenote.
The ceremony of baptism begins within the courtyard where the people of Palenque gather together in preparation of the ceremony, they have brought small offerings of food, and are met by the new baby and mother. The mother then leads the congregation through the entrance of the baptismal, down the staircase allowing the congregation to cascade into the seats. When the crowd is seated the baby is passed from the mother, to a priest. The Priest exits the gathering space and brings the baby down into a stairwell hidden from the public eye, anticipation builds as the priest and child walk through a long hall, only to emerge through a concealed door, suddenly, on the stage. As the priest descends the stairs towards the water, the congregation throw their small offerings of food into the pool with prayers of health and protection to the gods for the baby. It is then that the baby is washed in this blessed and fertile water. After the child has been cleansed the priest will carry them to the alter where he will wrap the baby’s forehead with boards and cloth as a sign of beauty and wealth. The alter is framed such that the priest is no longer entirely visible except for his arms which skillfully swaddle the child. At this the ceremony is over and the priest returns on the path from whence he came to return the child to it’s mother in a small room, the mother may then take the child to the congregation to be received as the newest member.
Site plan
My site plan of Palenque is the source and the path of the light shown by an orange color. The linear system creates a bridge and an edge between the Palace and the Temple of Inscription. At the edge of the Palace and the Temple of Inscriptions where the light is not shinning is emphasize by the use of brown color.
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