Aldo Van Eyck and the Rise of an Ethnographic Paradigm in The

Aldo Van Eyck and the rise of an ethnographic paradigm in the 1960s Autor(es): Teyssot, Georges Publicado por: Editorial do Departamento de Arquitetura URL persistente: URI:http://hdl.handle.net/10316.2/37393 DOI: DOI:http://dx.doi.org/10.14195/1647-8681_2_3

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JOELHO #02 / INTERSECÇÕES: ANTROPOLOGIA E ARQUITECTURA REVISTA DE CULTURA ARQUITECTÓNICA EDARQ JOELHO # 02 REVISTA DECULTURA ARQUITECTÓNICA E ARQUITECTURA ANTROPOLOGIA INTERSECÇÕES: ABRIL, 2011 Sandra Xavier Sandra Paulo Providência Quintais Luís José António Bandeirinha Jorge Figueira Comentários: Fernandez Sergio João Leal James Holston Georges Teyssot Comunicações: Quintais Luís Xavier Sandra Paulo Providência Coordenação: ——

ethnographic paradigm and the rise ofan Georges Teyssot aldo van eyck in the 1960s 50 Joelho #02

CoMuniCações CoMuniCações “shape ofthe in-between.” “la plus grande réalité duseuil ” (“the greater reality ofthe doorstep”), At the end ofthe 1950s, one ofthe topics emerging almost obsessively 2) Aldo van Eyck (and ofsome friends) ofhis developed atheory of Strukturalismus, which appears to have been areference to the doctrine Eyck’s architectural school oft is en ambiguously defi nedas one of Boas, one ofthe fi rst ethno-linguists to focus on the unconscious Dutch architect in1959 at the inOtterlo CIAM 11 (the Netherlands). Subsequently, inForum, the Dutch architectural magazine, photographs background inwhich the notion ofthreshold appeared, to expose also be associated with van Eyck’s work one must map the context ofvarious of linguistic structuralism. In order to understand how this term came to and lastly to show what were already, at that time, the ambiguities that architecture discourse, inhis citing, for instance the writings ofFranz one ofthe fi rst designers to introduce considerations on“primitive” among Team 10members, inconferences and periodicals, was that of of traditional habitation eloquently illustrated keywords and leitmotifs, the 1960s. Taking into account the recent scholarship that has thrown trends leading to an“anthropologization” ofarchitectural discourses in to the French intellectual movement termed “structuralism.” Van that included popular Western metaphysics. Aldo van Eyck was also the threshold, borrowing from anarray ofheterogeneous literature to amud-constructed abode insome unidentifi edarea. (Figs. 1and the “doorstep”, the “threshold,” also called the “meeting place,” orthe the in-between –adiscourse onthe need for architecture to reconcile presided over birth. its produce amore theoretical refl ection, inorder to illustrate the cultural new light onthe fi gure of van Eyck, perhaps thereis the need to nature ofcultural phenomena, and to situate the locus ofsuch for what purpose this“ethnologization” ofthe discourse was construed, structures within the realm oflanguage, thus becoming aninspiration showing dignifi ed children sittingon the one-stepped terrace leading such as“das Reich des Zwischen” (“the realm ofthe in-between”), or spatial polarities such asinside-outside –was fi rst proposed by the “Make awelcome ofeachdoor /andaface ofeachwindow.” Aldo van Eyck 1 2 Aldo van Eyck’s theory ofthe threshold or Joelho #02 3

51 n. 8,pp.249-284,p.251. Herman Hertzberger, eds.Forum,October1959, - TheShapeoftheIn-between”, JoopHardyand gestalte van hettussen”/“Thresholdand Meeting Haas, issueon:“Drempelenontmoeting-de 2. “DasReichdesZwischen”, photographbyErnst p. 250. eds. Forum,October1959, n.8,pp.249-284, between”, JoopHardyandHermanHertzberger, “Threshold andMeeting-TheShapeoftheIn- en ontmoeting-degestalte van hettussen”/ 1. “Ich undDu”, photograph,issueon:“Drempel Strauven, eds.,(Amsterdam :SUN,2008),201]. writings, 1947-1998 ,VincentLigtelijnandFrancis gift. [Aldo andother van Eyck,Collectedarticles statuette, anEtruscanaCypriotburial Sahara; right:3bronzeagesculptures:aSardic (424 B.C.),HousesatAlouefintheAlgerian Van Doesburg(1923),Temple ofNikeinAthens September 1959;left:acontra-constructionof 4. Aldo van Eyck,TheoriginalOtterlocircles,11 Strauven, eds.,(Amsterdam :SUN,2008),200]. writings, 1947-1998 ,VincentLigtelijnandFrancis circles [Aldo andother van Eyck,Collectedarticles Hansen, viewing Aldo van Eyck’s originalOtterlo 3. JohnVoelcker, AlisonSmithson,andOskar “bearer ofinter-human events.” “threshold” was theorized by both van Eyck and Joop Hardy, citing Then, asmentioned before, duringthe Team 10meeting ofsummer Gestalt Gewordene Zwischen (“the in-between that has taken shape”), Social Ecology [1953], by ErwinAnton Gutkind,aGerman émigré, the 1959 inOtterlo, Aldo van Eyck quoted the Buberian slogan ofDas 52 Between Man andMan (1947), to anthology, his (of the in-between), through readings of Kant, Kierkegaard, Nietzsche, English title ofGiedion’s 1958 publication: Architecture, You and Me. Buber’s dialogic theme: “The demand for the re-establishment ofthe Bergson, and Heidegger, invarious booksfrom Ich (1923); undDu to Buber’s foreword to Community andEnvironment; aDiscourse on Martin Buber’s definition of the sphere of the in-between as the which things would find a reconciled threshold. Gestaltthe : connection to Buber’s work, based ontexts published invan Eyck’s by Jacqueline Tyrwhitt, afollower and editor ofPatrick Geddes, herself build for human contact, to build anenvironment which invites human begins intheologian Martin Buber’s notion ofthe “in-between”. Since become twin phenomena.” of the city.” Such asummoningthe willfurnish inspiration for the of “dual phenomena.” With things having been arbitrarily divided by a founder ofthe discipline ofurban planning. absorbed by the organizers ofthe CIAM, such asJose and Sert, Luis of Judaism, outlined what has been labeled aphilosophy des Zwischen an influence amongst architects and town planners. Moreover, in existentialist philosophy had been quite asuccess, while exercising and asked architects to beaware of“defined in-between places, which the emphasis onefficient production in the technological age, the dual them productive.” the bestselling publication inLondon ofIandThou in1936, Buber’s in 1956), Sigfried Giedion made aplea for anew humanism, invoking is definedis as the “witness to the relationship between humans and induce simultaneous awareness ofwhat significant is oneither side […]”, relation between ‘you’ and ‘me’ leads to radical changes inthe structure meeting (while preparing the next CIAM conference inDubrovnik nature.” Thisrelationship would form the ofvan basis Eyck’s notion ofa phenomena magazine Forum. philosopher ofreligion, theologian, and foremost 20 meetings and centers which give these meetings meaning and render philosopher would state: “The architects must begiven the task to providing “the common ground where conflicting polarities can again und Beziehung, abookon“original distance” and relationships, art spatial dialectic, which was to beachieved by incorporating the reality The story ofhow thisconcept entered the vocabulary ofarchitects In recent years, Francis Strauven has demonstrated van Eyck’s 11 offered abasic principle that provided for a twin reality in 9 Invarious issuesofForum the of theme the , 4 Thiskind ofhumanistic plea was immediately 8 (Figs. 5, 3, 4, 6) 10 Joelho Similarly, inBuber’s 1951 Urdistanz #02 5 Furthermore, at a1954 Dialogishes Leben (1947). th -century scholar 12 Buber, a 6

comunicações comunicações “It.” The English translation, was IandThou title the ofIch under , undDu Window,” van Eyck would develop the concept that the in-between vital question: “Man stillbreathes both inand out. When architecture is Franz Rosenzweig, who thought that while Buber’s recognition ofthe Beacon Press in1958, becoming atextbook for architects and planners, which unfolds asthe “dialogical.” going to do the same?” does not happen inanabstract space. distinguished from the silent dialogue ofthe mind, and unlike the mind, dual structure ofatotality (I-Thou) together with the multiplicity of dimension, alongside orbelow that ofthe “I-it”, creates amysterious, defined by the “I-it” relation, appears asa separate entity, a relation being is realized.being is between human beings, hence the emphasis ondialogue asopposed quasi-mystical, and subjective force: the double fold (Zwiefalt of intersubjectivity. and Thou the Zwischen Thouthe and (in-between), which he sees asthe locus where an exhalation. These breathing images refer to the response ofthe I as the physical act ofbreathing consistsofaninhalation followed by of “I-you” or“I-Thou .” and the world, consisting onthe one hand of“I-it,” and onthe other of relation. this meeting takes the form ofaconstantly renewed occurrence. It is tonality ofthe soul’s “exhalation” and “inhalation” –or, we might say, to monologue, which he characterizes asaZwiesprache, a“double , apneumatic Thou to the system that offers not only the occasion of the I. The Zwiefalt The I. the that leads to aworld ofdisconnection. The introduction ofthe “I-thou” its inspiration.its including those at the Harvard-MIT Joint Center for Urban Studies, is repeated,is conjuring “the breathing image” ofarchitecture, to ask the in-between must “breathe both inand out.” respiratory metaphors, but also the foundation ofatheory ofthe human man and man, ameeting orhappening, anoccurrence that defines the role ofthe “Thou” was groundbreaking, itwas at the expense ofthe raised some doubts, which were formulated by Buber’s collaborator, published over and over again, and inpaperback by the Boston-based must beconceived “inthe image ofman,” and that like man himself, the speech” ofthe given and the received. aprelude Thisis to the double spirit, the pneuma(in Greek, breath, spirit). Such the is dialogical force sphere ofthe between, ofthe inter-human (das Zwischenmenschliche), separations (the I-Its). To some, the privileging ofthe Ich-Du formed in1959. 19 For Buber, there are two levels ofrelations between the subject Such anontology ofthe interval, orthe “between,” aphilosophy is Buber’s “anthropology” fundamentally is the relation between 15 13 Inthe now famous 1960 issueofForum on“Door and

21 Because always itis novel and newly experienced, is abifurcation is ofthe self, established by the 14 Buber’s thinkingbased is onreal communication 18 In his ontology, Inhis the world ofobjects, which is 17 This is animage Thisis taken from Buber, inasmuch Joelho 20

Buber calls the interval between I #02 16 Such arespiratory idea duality ) of 53 Parthenon, PuebloArroyoin NewMexico(11 between realm,Amsterdam :SUN,2008]:left, :anessayonarchitecturethein- and theartist , 1962[now:Id.,Thechild,thecity and theArtist prepared forthe volume: Id.,TheChild,theCity, Otterlo, 1959, detailofasecond version, 5. Aldo van Eyck,Otterlocircles,CIAM11, SUN, 2008),88]. Ligtelijn andFrancisStrauven,eds.,(Amsterdam : andotherwritings,1947-1998articles ,Vincent Forum, 1953,n.1. [Aldo van Eyck,Collected van Eyck,“BuildingintheSouthernOases”, built houseinAoulef, AlgerianSahara,in:Aldo 6. PhotobyAldo van Eyck,cracksinarecently (Amsterdam :SUN,2008),467- 469]. , VincentLigtelijnandFrancisStrauven,eds., andotherwritings,1947-1998Collected articles the OrinocobasininVenezuela. [Aldo van Eyck, right, dancinggroupofKayapoIndiansfrom century), acontra-constructionofVan Doesburg; th

SUN, 2008),219]. Ligtelijn andFrancisStrauven,eds.,(Amsterdam : andotherwritings,1947-1998articles ,Vincent architectural magazine[Aldo van Eyck,Collected a memberoftheeditorialstaffDutch 1959, n.7, specialissueas van Eyckhadbecome Story ofAnotherIdea,”Forum,September 7. Coverofthemagazine,Aldo van Eyck,“The Umfassung (enclosure, totality). The philosopher apparently doesn’t German historians duringthe late 19 54 Buber, asfor van Eyck, while manmade is inthe image space ofGod, Eyck duringthe 1950s and 1960s. Michel As Foucault would later make Buber’s philosophy can beread asananthropology, andprobably thisis who referred to the theory ofimitation –mimesisinthe arts. For with the real world, one must define not only the terms ofa spiritual why itso easily permeates the readings ofarchitects like Giedion and van dialogical, aplace should betoo. Thisoperation a“similarity,” is which dialogue but also the possibility ofaseparation between the individual during the Renaissance period, but abiased manipulation ofFrench and back, spirit and body. by beingconstrued “inthe image ofman,” and since mandual is and cultures, but to the fact that Western philosophy has the problematic clear, “anthropology” does not refer to the study ofvarious, exterior world category ofbeing, “Man” locus. stillits is Having distanced himselffrom architecture made by the Christian theologian Thomas Aquinas: what aspect ofthe Western tradition has been to embed human proportions anthropological. Since the Greek canon and Vitruvius, anintrinsic analogy, “imitating” the next: from the scale ofthe theological to the anthropomorphic pairings, such asbreathing inand out, front and and the whole. Levinas As wrote: “[…Buber] has not taken separation of consciousness; moreover, work inhis difficult itis distinguish a to offer a clear indication of how astate of relation differs from a state objects ofthe human condition andfinitude. its “Anthropology,” which the relationthe the anonymous world ofthings, Man put is at the center ofbeing. Thus, in abuilding. Buber’s source seems located inthe many references to madeis inthe image ofman, and,accordingly, architecture begins to is tois beunderstood ina“structural” way: for van Eyck, abuilding interval, orthe in-between, not is revealed by the consciousness of in the “Door and Window” issueofthe Dutch magazine Forum (1960-61): into anaesthetic, oranarchitectural theory. (Fig. 7) To begin to relationship from anidealistic, pure conscience. Because man deals man occasion.” is puts Man atcenter, its was not aninvention ofa16 function inasystem ofimitation, with each level ofthe similarity, or should present astructural analogue to the human being, and include seriously enough.” formulate ananswer, one has to return to Aldo van Eyck’s famous text “Whatever space and time mean, place and occasion mean more. / As StrauvenAs remarks, for van Eyck, “space” turned is into “place” One could ask how thisontology ofbetween-ness could translate In Buber’s pure spiritualism offriendship, one might ask ifthe For space inthe image ofmanplace is and time inthe image of Even ifBuber’s idea ofbetween-ness functions philosophically asa , which he calls either the Beziehung (relationship) or 24 22

25 The source for again thisis inBuber’s thinking, Joelho th #02 -century. 23

th -century scholar

comunicações comunicações “theory” onamodern version ofAristotle’s mimesis and Aquinas’s – that is, adual or“twin phenomena” –that brings the dialectic sides into Aquinas called the comparison between the realms ofthe divine and 60) to the Pastor van Ars Roman Catholic Church inLoosduinen (The Roland Barthes, Gérard Genette, and Louis Marin, to name only a Hague, 1964-69), embedded is inanthropomorphic references and For Aquinas, the analogy of“God /architecture” shows that the whole ofcreation. developments, architecture ought to develop asadialogical itself entity community between the divine and the created world, displaying what created worlds an“analogy.” Ananalogy enables anappeal to the house and city, form and structure, and so forth. contact, and reconciles their opposing forces. It anarchitecture is of long chain ofresemblance and similarity that would berepeatedly oeuvre ofvan Eyck, from the Municipal Orphanage (Amsterdam, 1955- architect actually is ananalogon ofthe created world, not so much in of inside and outside, here and there, small and large, and part whole, and fundamental meeting place for allhumans. Instead offocusing on action) and mimêsisphyseôs (imitation ofnature), thus caught inthe aesthetic regime, which aligned inturnis with Aristotle’s “poetical” whetherart, concrete or abstract, to is beconsidered through its example ofthis“metaphysics” van is Eyck’s belief that the work of analogy. Through Buber’s popularized theology van Eyck appropriated place that while there were “structural” analyses and critiques ofmimèsisin terms ofharmony and proportions, but inasmuch asarchitecture bases they have incommon, while preserving their incomparable difference. the architect to is the building he erects, to Godis the world he creates. the notion of the in-between, both taking place between the polarities taught by the scholastic tradition. theoretical vocabulary and terminology, orconceptual array. An the language oftraditional Western metaphysics andparticular its itself oncausesitself and principles that are imposed and felt throughout the nothing ofthem. rhetoric, literature and theinFrance visualarts duringthe 1960s –by nave of the Via Sacra, cutting through the two of the main parts van Ars reconciliation. Space and time, created “in the image ofman,” become metaphysical onto-theology. Space, asitwere, becomes the receptacle representation: the oeuvre both is mimêsispraxeôs (imitation ofan reality that serves asamodel. Van Eyck’s theory stands by the Buberian representative capacity. It consistsofanappearance that refers to a few –Aldo van Eyck andcontemporary his critics seem to have known shaped by apoetry ofbetween-ness. spatial antipodes, such asthe harsh forms ofpostwar modernist urban Aldo van Eyck’s metaphors for space are based onsuch a Many 20th-century architects, including van Eyck, based their and event.There anaffinity is between the notion ofplace and 28 26

Joelho 27 Parenthetically, add might one 30 #02 It perhaps is possible to view the 29 Indeed, the whole 55 116]. Museum, (Rotterdam: NAiPublishers,2002), Ingeborg deRoode,eds.,Amsterdam: Stedelijk the PlaygroundsandCity,LianeLefaivre, 1960, photoVioletteCornelius[Aldo van Eyck: Orphanage (Burgerweeshuis),Amsterdam, 9. Girlintheplayroom,Aldo van Eyck’s Municipal Ligtelijn, ed.,Basel,irkhäuser, 1999]. admiration [Aldo van Eyck.Works, Vincent the buildingofwhichwillearnaworld-wide which waspresentedatOtterloin1959, and 1955 -60,“ahouselikeatinycity”, theplanof Orphanage (Burgerweeshuis),Amsterdam, 8. Aerial view ofAldo van Eyck’s Municipal Jews must touch the with mezuzah afinger of their right hand. The Church, asaprecise illustration ofBuberian in-between theory. 56 (Paris, 1908) describes the different phases of the process ofinitiation van Gennep inseveral instances indescriptions ofstanding stones, van Eyck, space inthe image ofman signifies that modern architecture volume still ofgreat is interest and describes the different phases of the Ulm’s Hochschule Gestaltung, für and van Eyck would become the first Polish-born British scholar, was familiar with van Gennep, and was also L., praeL., , before;, thresholdlimen orlimit), those performed duringthe dissatisfaction about the definition of the Zwischen, asitfluctuates from case ofatemple.” known, especially after the 1960 English translation. Joseph Rykwert, a but oneleft is with a seriesquestions of about the “in-between.” If an by their inhabitants.” an ordinary dwelling, between the profane and sacred worlds inthe a boundary between the foreign and domestic worlds inthe case of of thresholds inavillage, atown, ahouse, oratemple: “The door is editor to publish study his on“The Idea ofaTown” inan issueofForum an acquaintance ofAldo van Eyck. Rykwert had known van Eyck from or by both? With van Eyck, aswith Buber, oneleft is with a sense of event, such is ahiatus to bedefined by “things” (inside/outside, large- of triumph. Inanother instance, when passingthrough adoor, orthodox adoption, ordination, and funereal ceremonies. More generally he calls exclusion (rites ofseparation), marginalization (rites ofinitiation), and the protection ofhouses and property, and inreference to the the physical realm ofthings to the subjective domain ofmeeting places transitional stage, rites, liminal and the ceremonies ofincorporation the rites ofseparation from aprevious world preliminary rites (from the subsequent reintegration ofthe individual into the group (rites of in 1963. in various societies. Inchapter VI,for instance, he focused onnatural interval opened is upwithin space, creating aplace and offering an into the new world, postrites. liminal He cites, for instance, the isolated incorporation). the During 20 initiation process invarious societies through different rites, including rock (in other words, amilestone oralandmark). relating subjects.” (Figs. 8, 9) Inthisway, buildings are “brought to life must interiorize through very its form(s) the “perceiving, moving and portal inthe city that gives riseto monuments such asthe Roman arch features that mark aterritory, such asastake, oranupright aportal, scale/small-scale, house/city, etc.), by “subjects” (humans, divinities), specifically the work ofArnold van Gennep, whose Rites of Passage for people orinhabitants. uniting oneself with anew world. It thus is animportant act inmarriage, In ananalysis offoundation rites ofantiquity, Rykwert quoted Some answers are offered by early 20th-century ethnology, 35 (Fig. 10) 34 To cross athreshold, van Gennep adds, means 32 Such anassertion anexcellent is statement, th century, van Gennep’s Rites was well Joelho #02 33 He describes types 31 For

comunicações comunicações Jung, the famous founder depth ofso-called psychology, willdevelop Introduction to aScience of Mythology, together with the Hungarian- Federal Institute ofTechnology (ETH) inZurich from 1933 until 1942. French academic Louis Hautecœur; and the history ofreligions by Dumézil; the volume onthe mystical symbolismofthe cupolaby the websites, nobody gives credit to the theory that considers archetypes was constitutive ofthe human psyche asacongenital condition of way institutions fix certain social notions, the way these notions are well asthe division ofland infour parts, the ceremonial ploughing, and so double, apotropaic function ofthe labyrinth and the templum asboth believe about life and death, the way you see society cohere, the between the 1930s and 1940s, that willgive adivergent meaning to his workhis also relies onawhole set sources, ofdissimilar published land and commemorated by rituals ofrecurrent festivals. cosmic opposites, the reconciliation ofwhich was to beinscribed onthe conception, and that the foundation (in Latin, inauguratio) was aritual embedded inthe mind and soul, and revealed under the guiseof as belonging to each human being’s hereditary constitution, biologically an interview about van Eyck, inwhich he states that both ofthem: educated Karl Kerényi, aprofessor ofclassical philology. Interestingly, essay: namely, the mythologies ofCarl-Gustav Jung (with Karl Kerényi); the reconstitution ofthe architectural object …,aconnecting with, the young Aldo van Eyck attended the lectures ofJung, who was a the exploration ofthe Pueblo Indians ofNew Mexico and Arizona the theory ofarchetypes, undertaking to study those patterns by the Romanian Mircea Eliade, aprofessor at the University ofChicago. the Indo-European mythography ofthe French philologist Georges the original urban design was areflection inhabitants’ ofits cosmic the Etruscan and early Roman period, Rykwert aimed at showing that intuition, orarchetypes. Today, except inJungian circles and mystic incorporating, assumingcertain archetypical forms.” in 1924-25, attempting also to determine their nature inGnosticism, place to place. multiple representations that vary widely from epoch to epoch and menaces. regenerative and protective, excluding and containing of allsorts represented… to the outside world. Thisapproach finally aims at professor onthe Faculty ofPhilosophy and Political Sciences at the rites that were enacted duringthe establishment ofcities and temples, as re-enactment ofthe world’s creation (or inauguration). Furthermore, the folklore, and the literature ofalchemy. forth, were aimed at the reaffirmation ofa state equilibrium, balancing of “…always agreed…that [architecture] has to do with what you An interest inthe theory ofarchetypes confirmed is by Rykwert in Here Jung’s “collective (or impersonal) unconscious” appears, which Returning to Rykwert’s “The Idea ofaTown,” one realizes that 36 While recounting the history ofcities’ foundations during Joelho #02 37 In1941, Jung willpublish his 39

57 271-72]. Strauven, eds.,(Amsterdam :SUN,2008), writings, 1947-1998 ,VincentLigtelijnandFrancis [Aldo andother van Eyck,Collectedarticles Joseph Rykwert’s text,“TheIdeaof aTown”. Knossos (5 curved labyrinthreproducedfromacoinof 10. CoverofForum,1963,n.3,showinga th CenturyBC),theissueincluding Today, the extreme-right involvement ofMircea Eliade well is 58 However, what hovers inRykwert’s text, like incense’s persistent odor Dumézil has been revealed, he has –arguably –been accused ofpast Perhaps Rykwert was already perceiving entrapment the so- that would use Eliade’s volume to propel underlying his thesis that religious would explain why he opens upthescholarly ofhis lastpart essay to documented. commonplaces ofreligious experience.” have made sufficiently clear that Iam touching on one of the great certainly would have appealed to Aldo van Eyck, more than any his comparisonhis ofRoman foundation rites with the Indian Mandala. belief inthe universality ofsymbolism,and apervasive conviction between earth and sky, “The heearththe insists: is great mother whose called “religious sciences” had created around thesis, his and this experience auniversal is and autonomous phenomenon: “I may not and so forth. However, inthe “analogical” chapters Rykwert book, of his and rituals inWest Africa, the mythic model ofthe city inarchaic China, adherence to awacky Jungian creed. analysis ofthe diagram ofaBororo settlement inAmazonia, borrowed of allthose unsavory facts only inalater period, and presumably he and was hidingreligion his ofanAryan-only cultofredemption and a reference to Eliade, with afurther insistence onthe universality of ethnology, afield introduced discussion inhis ofAfrican foundation this late version, the author willadd comparisons with the Dogon’s art the social hierarchy, and the mythology ofevery Indo-European the division ofthe three functions (sovereignty and religion, warfare, that religion asui is generisphenomenon, aninclination reinforced by to conservative thinking.well is As known, Jung accepted the co- that would beput into question. the foundational rite ofploughing asahierogamy, asacred marriage in asacristy, ageneral is “mystical” tone, together with anahistorical population. production) that one could supposedly discover inthe language, religious studies inacademia, the polygraph Mircea Eliade. rebirth. presidency ofthe German psychoanalytical society from 1933 to 1939, most.” religious phenomenology: true is for “This many cultures, maybe for rites described by the German anthropologist Leo Frobenius, from Claude Lévi-Strauss’s best-seller, Tristes Tropiques. seemed to have no reason to become tainted with extreme-right politics. unifies all the aforementioned authors, whichis aprobable connection fertility increased is by tillingand ploughing,” asentence backed by sympathies for Nazi ideas. “The Idea ofaTown” also mentions Dumézil’s renowned theory of At indispensable thispoint,itis to recall that acommon feature Rykwert’s study would later beexpanded into avolume in1976. 43 Nowadays, such itis abelief inthe universality ofreligions facts 44 Hautecœur was ahigh functionary inthe Vichy regime. 40 Dumézilwas aclose friend ofone ofthe founders of 46 Finally, while the prewar monarchist engagement of 47 Probably, like many, Rykwert came to know Joelho 51 #02

42 Further on,writingabout 50 Thisshift 41 Rykwert Rykwert 49 and the the and 45

52 48 In

comunicações comunicações “irreducible elements” asafundamental pattern ofhuman essence, – although very discreetly –hooks upto the structuralist paradigm in Jakobson; Émile Benveniste’s volumes onlinguistics and onIndo- Greek mythology; André Leroi-Gourhan’s volumes onthe palaeography versus “freedom.” Already around 1960 and until 1968, structuralism European institutions; Jean-Pierre Vernant’s “structural” research on Blom, who formed the “configurative” so-called movement. Lüchinger, their spokesman, opens 1981volume his Strukturalismus with way, the formula ofstructuralism opposed is to Existentialism, opposite work ofJohn Habraken, Herman Hertzberger, Joop van orPiet Stigt, work ofClaude Lévi-Strauss. had to reside inthe biological structure ofmankind. Quite abruptly, had left the desks of academia and become a media phenomenon, part lectures ofAldo van Eyck are cited, including the dual/twin phenomena question ofterminology, since van Eyck’s school inthe Netherlands is of technology, and so forth. find what a scholar of the 1960s and 70s would be expected to have along the way. Nevertheless, inthat lastsection, onereassured is to approaches, Rykwert’s endeavor takes the riskoflosingcoherence its appearing to beso recurrent inthe most varied circumstances that they first, “classical”Greco-Roman or archaeology; second, readings into at least apparently, not is far from what “structuralism” had attempted as ifto uphold and give certainty to the “anthropological” project. a As of the doxa easy label, anew brand promoted by these architects. Inacomical often characterized as “Structuralism inarchitecture,” referring to the almost ashy way, and subsequently, but only then, sets thismass of a chapter on“structural” thinking that begins with areference to the the volume a“structuralist” project? Inmixingdisparate sources and that, broadly speaking, belongs to the realm of“structuralism.” But was throughout the history ofhumanity. He the submits hypothesis of that the whole organized bookis inadouble, oreven triple, nature: to accomplish duringthe 1950s and 60s. However, itmust besaid the “sacred” dimension inhuman cultures, there adiscourse, is which idea, asaprop that could reconcile the epic struggle of“constraint” notis actually taken upseriously, and structuralism becomes justan information inmotion. However, by the time thisvolume was published, read: pioneers inlinguistics such asFerdinand de Saussure and Roman reactionary –exoteric knowledge; and,finally, a whole set of sources religious symbolism,the pervasive “sacred sciences” and –extremely matter offact, sciences are introduced to give force to aproject which, mythography, ethnology, psychology –and now biology –are brought in, persists infocusing onthe permanence ofthe “cosmological structure” poles that are translated into the notions ofconstraint (structure) vs. freedom (existence). To buttress this theoretical gem, the 1959 Otterlo structuralism was something ofthe Which past. brings usto avexing and fodder for fashion and journalism. 53 Inaddition to extensive considerations on 55 However, the work ofthe anthropologist Joelho #02 54 Arnulf Arnulf 59 SUN, 2008),118.] Architecture: theIn-betweenRealm,(Amsterdam: anEssayon Id., TheChild,theCityandArtist: , manuscriptof1962;now: City andtheArtist Eyck, winter1961[Aldo van Eyck,TheChild,the 13. Taos Pueblo, NewMexico,photoAldo van Strauven, eds.,(Amsterdam :SUN,2008),24] writings, 1947-1998 ,VincentLigtelijnandFrancis [Aldo andother van Eyck,Collectedarticles Minotaure, n°2,Paris: Skira,1933 Albert 12. Cover, MissionDakar-Djibouti,1931-1933, 275.] Strauss, Tristes tropiques,Paris, Plon,1955,p. (apparent andreal)oftheBororo[ClaudeLévi- 11. Diagram illustratingthesocialstructure 60 Eyck read duringthe war, will bealtered; atheory ofknowledge willappear by applying empirical was dependent onhumanity’s collective will. disciplines willenable himto assert atheory ofdifférence (as opposed dilemma. Everything that had belonged to the field ofthesis (culture) communication. could begrasped by difference, belonged to realms of exchange and linguistics ofSaussure, Trubetzkoy, Jakobson, and Benveniste. Those century comparative grammars ofIndo-European languages, and the could bemade the object ofscience, without reducing the field ofthesis linguistics and structural anthropology were practicing. reference Inhis belonged that which did not depend onthe collective human but will, of beingand identity willspread, reshuffling the correlation between exchange (and/or communication) willbear significant consequences at etc. For the “structural” anthropologist, segments ofreality, which of culture. (Fig. 11) of exterior cultures, studied through various volumes ofethnography, of the Buberian Ich/Du ancient oppositions but also modern ones, such asnature/history, or applied to many domains ofknowledge, and,indoing so, willdisplace originally developed inconnection to nature. Starting with linguistics, achievement consisted inintegrating objects that belong to culture the One, the Same, and the Other. the One,the Same,and the the levelthe theory. later of tales, eating manners, costumes, ornaments, tools and instruments, to similarity and analogy), demonstrated through the privileged to that ofphusis (nature), which would have introduced anaturalization there seemed to besome difficulty created by the great polarity opened to the “other,” van Eyck’s genial intuition consisted inthe introduction the “mother” ofallhuman sciences, the paradigm willsubsequently be including Marcel Griaule’s report onthe Dogon ofWestern Africa, into the realm of“hard,” exact, and Galilean sciences, which were methods to data analysis and processing; and ultimately, anew ontology man (humanities and social sciences). For structuralism, there was no published inLeMinotaure (1933, n.2), the surrealist magazine that van pertained to a“structuralist” methodology; and the reconciled dialectics pertained to the regular order ofthe world. To thesis belonged what mores, uses, customs, laws, society, history, and culture). To phusis refers to nature) to the thesis (which broadly denotes allthat human: is nature/culture. It was the Greeks who opposed phusis (that which subject matter oflanguage, kinship and parenthood, marriage, myth, scientific program of Lévi-Strauss was derived inparticularfrom 19th- up between the sciences ofnature (hard sciences) and the sciences of As Jean-ClaudeAs Milner has argued, the structuralist paradigm’s Inspired by political economy, ethnology, and sociology, the It should beclear that inno way has Aldo van Eyck’s thought ever 57 To consider the field ofculture as the domain of does not belong to the binary operators that 58 The relatedness between nature and culture 60 together with Ruth Benedikt’s study onthe Joelho 59

#02 56 During the During 20th century,

comunicações comunicações Think TooThink Much, avolume translated into French in1966 and read both The ideas and the sources ofGriaule andschool his are not mentioned 1963, Aldo van Eyck prepared another issueofForum, which was not Dieu d’eau (1948). Meaning inArchitecture, edited by Charles Jencks and George Baird. van Eyck visited Taos’ pueblo, subsequently writinganarticle on“The French school ofethnology, but van Eyck does not go onto interpret Pueblos ofthe Amerindians ofNew Mexico. Eycks, basically explaining to them what Griaule andschool his had Morgenthaler, three psychoanalysts from Zurich who were attempting Pueblos”, published inForum inAugust 1962. Palau Marti’s LesDogon, book, School ofEthnology had made about the Dogon before the advent of with “structuralism” proper (in other words, Lévi-Strauss’s “structural dialogical theory.dialogical discovered, yet presumably without fully revealing their sources. In 1963, could scrutinize why 40printed pages were dedicated to questionable by specialistsand by many eager students ofMay 1968. anthropology”); van Eyck was usingthe studies that the French of the offered Zuñi in1961, for van Eyck a confirmation ofBuberian attempts of“probing the Dogon personality structure.” absence ofthe footnotes significant? One could probably call for an of Freud’s Oedipus complex. Fully aware ofGriaule’s studies, the acquaintance ofPaul Parin, wife his Goldy Parin-Matthey, and Fritz edition. When they reached the land ofthe Dogon, they made the and wife his traveled to the Dogon, with the knowledge ofMontserrat to anthropology. (Figs. 15) 14, turn interpreted asananthropological philosophy. Thishas been the them inastructuralist manner. Instead, inastartling way, these to anEnglish audience asimple blunder by the editors, orwas the texts. they published their bookinGerman with the alluringtitle, Whites three ethno-psychoanalysts acted asintermediaries for the van to psychoanalyze the Dogon intheir search for the universal existence interpretation ofthe three psychoanalysts’ manqué act.Moreover, one in the lastpublication. Was omittingthe mention ofGriaule’s school readings, and various tripsto West Africa in1960 and to the Pueblos read the seminal work ofthe French ethnographer Marcel Griaule, published until 1967, for which Parin and Morgenthaler contributed two periodical Via source ofmuch historical confusion about van Eyck andrelationship his structuralism asaconfirmation ofBuberian metaphysics, which he in under anew English heading, “A Miracle ofModeration”, inthe Together with the architect Herman Haan (1914-1996), Thus, like Lévi-Strauss, van Eyck’s sources are Griaule and the 68 Subsequently, both ofthe text were translated and published at the University ofPennsylvania in1968; and in1969 in 63 66 Van Eyck’s discourse and knowledge had nothing to The only copy invan Eyck’s library the is 1966 65 Joelho but presumably without having #02 61 62 During the During winter 1961, (Figs. 13) 12, 70 67

(Fig. 16) In 64 van Eyck 69 61

Verlag, 1963). bei denDogoninWestafrika, (Zürich:Atlantis denken zuviel,psychoanalytischeUntersuchungen 1966) ; Frenchtransalationof:Id.,DieWeissen psychanalytiques aveclesDogon(Paris: Payot, Matthey, LesBlancspensenttrop,13entretiens Fritz Morgenthaler(1919-1984), GoldyParin- 16. Coverofthe volume ofPaul Parin (1916- ), (Amsterdam: SUN,2008),122]. an EssayonArchitecture:theIn-betweenRealm, 1962; now:Id.,TheChild,theCityandArtist: , manuscriptof The Child,theCityandArtist Mali, photoAldo van Eyck,1961[Aldo van Eyck, 15. Main village squareinYugo Na,Dogonland, par l’auteur, (Paris: Fayard,1966),103]. entretiens avecOgotemmêli,photographiesprises Éditions duChêne,1948);Id.,Dieud’eau : Dieu d’eau, entretiensavecOgotemmêli,(Paris: land, Mali[MarcelGriaule(1898-1956), 14. Planandelevation(sic)ofahouse,Dogon SUN, 2008),443]. Ligtelijn andFrancis Strauven,eds.,(Amsterdam : andotherwritings,1947-1998articles ,Vincent for Domus,May1965.[Aldo van Eyck,Collected 1962); thehandwrittendiagram wasprepared 10 meeting(AbbayedeRoyaumont,September tree”, original text of 1961, presented at the Team 19. Aldo van Eyck,“Identificationofleafwith 2008), 476]. and FrancisStrauven,eds.,(Amsterdam :SUN, and otherwritings,1947-1998 ,VincentLigtelijn May1965. [Aldo van Eyck,Collectedarticles for Driebergen(1963),publishedinDomus, van Eyck’s unbuiltecumenicalchurchproject a presentationof“TheWheelsHeaven”, diagram illustratingthetwinphenomena, 18. Aldo van Eyck,“Two kindsofcentrality”, 1966), 103]. photographies prisesparl’auteur, (Paris :Fayard, Id., Dieud’eau :entretiensavecOgotemmêli, Ogotemmêli, (Paris : ÉditionsduChêne,1948); Mali; [MarcelGriaule,Dieud’eau, entretiensavec 17. Schematicplanofa village, Dogonland, The cosmology ofthe Dogon seemed to ratify and substantiate the There aredoubling is ofthe metaphor, which makes itcapable of 10, edited Primer by AlisonSmithson, and“Doorstep” its section. 62 (Fig. 20) Afterward, the anthology Meaning inArchitecture, van Eyck and Rykwert, ethnology comes to the rescue ofaWestern Furthermore, itappeared that, since man was himselfanorgan ofthe In thiscase, the metaphor becomes animage that creates amodel via Royaumont inSeptember 1962: which can bedefined by the poetical, orpoïesis, meaning production. discourses, and paving the way for postmodernist trends. house, there was apermanent interaction between body and organ. been enunciated duringthe CIAM 1959 inOtterlo with the reiteration like van Eyck, the Dogon’s world image came asanamazing ratification a large house ifit’s to beareal city.” classicalof his credo: of their own (Western) system ofanalogies, which, for instance, had organic continuity between nature and culture. (Fig. 17) For architects orthodoxy –soon to become ofthe part doxa and that “each house inturnwas thought asanorgan ofthe village.” of architecture, leading toward ananthropologization ofarchitectural of the dominant theories throughout the 1960s and ‘70s. as a“living metaphor.” a series ofnew meanings, becoming what Paul Ricœur has defined enunciated by Aldo van Eyck at Team 10’s meeting at the Abbaye de and inadifferent guise– the analogy of the city with atree. This was analogy ofthe city/house was further expanded under another form that each village was perceived as“an organ of the landscape body,” includes atext by Rykwert, willbecome auniversal textbook inschools ownits dynamics. particular analogy oflandscape/body/organ, while reasserting an numerous publications, beginning with the final edition of the Team metaphysical discourse. While thisdiscourse was initially met with resemblance orsimilarity, but also works at anon- rhetorical level, metaphor here not is illustrative ofanidea, but has the power to create producing apoetic effect. Far from having a purely rhetorical effect, the metaphor (or an“image” to use the architect’s terminology). (Fig. 19) unexpected confirmation in ethnography. skepticism by the Team 10members, itwould eventually become one “A house must belike asmall city ifit’s to beareal house; acity like “Tree leaf is and leaf tree is –House city is and city house.” is The first analogy ofcity/houseis strengthened with a second In the case ofthe Dogon civilization, ethnographers had seen Poetic metaphors are probably what architects doFor best. both Such anisomorphismat the baseconception ofhis received an 75 Here the metaphor doesn’t proceed only by Joelho 72

#02 73 (Fig. 18) The previous –willspread through 76 Such anew 78 which 74 77

comunicações comunicações French with translators, creating alinguisticgap incompatible with will use both Parin’s and Griaule’s oeuvres to demonstrate the with individual ones. daughter ofGriaule and herself aspecialist ofthe Dogon, published orthodox psychoanalysis. Ultimately –someone willappreciate the ethnographic informers; and that the interviews were conducted in a critical review in1969 ofParin and Morgenthaler’s reaffirming book, the subjects; that the “patients” were paid,thus assimilated to regular that the request for ananalysis came from the investigators, not from the principle that one should avoid identifying collective processes irony –intheir Anti-Oedipus(1972), GillesDeleuze and Félix Guattari nonexistence ofanAfrican Oedipus. As adoubleAs coda to thisstory, Geneviève Calame-Griaule, the 11 ≥Ibid. eds. Forum,October1959,n.8,249-284. Meeting –TheShapeoftheIn-between,” JoopHardyandHermanHertzberger, “Drempel enontmoeting-degestalte vanhettussen”/“Thresholdand other writings,…,op.cit,220-271.Itwasfollowed bythespecialissue: 7, specialissue,197-248;nowin:AldovanEyck,Collectedarticlesand 10 ≥AldovanEyck,“TheStoryofAnotherIdea,”Forum,September1959,n. Architectura &Natura,1998),243. 9 ≥FrancisStrauven,AldovanEyck:theShapeofRelativity(Amsterdam: Shoshkes, op.cit.,187-8. 8 ≥Team10,“TeamPrimer”,ArchitecturalDesign,32,10(1962),598;Ellen Harvard UniversityPress,1958);EllenShoshkes,op.cit.,186. Architecture, YouandMe;theDiaryofaDevelopment,(Cambridge(MA): Entwicklung, (Hamburg,Rowohlt,1956);translationinEnglish:Id., 7 ≥SigfriedGiedion,ArchitekturundGemeinschaft;Tagebucheiner design”, Planningperspectives,Vol.21,n°2,April2006,179-198. 6 ≥EllenShoshkes,“JacquelineTyrwhitt:afoundingmotherof modern urban quotation, 204. Aldo vanEyck,Collectedarticlesandotherwritings,…,op.cit,202-205, Oscar Newman,CIAM’59inOtterlo,(Stuttgart:KramerVerlag,1961);nowin: 1959 talkattheOtterloCongress,editedbyvanEyckin1961;publishedin: 5 ≥AldovanEyck,“Isarchitecturegoingtoreconcilebasicvalues?”,the School ofFineArtsattheUniversityPennsylvania. Berlin (1925-1927);in1956,hewillbenominatedProfessorattheGraduate the architectofhousingdevelopment„Sonnenhof“atWeitlingkieznear Philosophical Library,1954),vii–ix;ErwinAntonGutkind(1886-1968)was environment; adiscourseonsocialecology,(London:Watts,1953;NewYork: 4 ≥MartinBuber,forewordto:ErwinAntonGutkind,Communityand cit, 189-193,quote191-192. 1954; nowin:AldovanEyck,Collectedarticlesandotherwritings,…,op. alternatives guidelinesforCIAM10(Dubrovnik,1956),writteninOctober 3 ≥AldovanEyck,“Thegreaterrealityofthedoorstep”,in:“Orientation”, Risselada andDirkvandenHeuvel,(Rotterdam:NAi,2005). 2 ≥Team10:1953-81:InSearchofaUtopiathePresent,eds.,Max (Amsterdam :SUN,2008),291-92. other writings,1947-1998VincentLigtelijnandFrancisStrauven,eds., 1960/61, n.3,107-117;nowin:AldovanEyck,Collectedarticlesand Window” issue,Forumvoorarchitectuurendarmeeverbondenkunsten,August 1 ≥AldovanEyck,“Betweenhereandthere,nowlater”,inthe“Door- 79 Moreover, she observed ofirregularities: allsorts Joelho 80 #02

63 1968, 105]. Alison Smithson,ed.,London,StudioVista, Netherlands), September1965[Team 10Primer, TheHague(The Church, Loosduinen,(1964-69), 20. Aldo van Eyck,Diagram ofPastoor van Ars Gabrielle L.Caffee,(London:Routledge, 2004),15. 32 ≥ArnoldvanGennep,Theritesofpassage , trans.MonikaB.Vizedomand 32 ≥Strauven,418-9 op. cit,p.312-323. April-May, 1961;nowin:Aldovan Eyck,Collectedarticlesandotherwritings,…, 31 ≥AldovanEyck,“Themedicine ofreciprocitytentativelyillustrated”,Forum, 30 ≥AldovanEyck.Works,VincentLigtelijn,ed.,Basel,Birkhäuser,1999. 29 ≥Strauven,417,351,417. française, 1995). 1966, Tome2,Lechantducygne:1967ànosjours,(ParisLibrairiegénérale 28 ≥FrançoisDosse,Histoiredustructuralisme,Tome1,Lechampsigne , 1945- (Paris : PressesUniversitairesdeFrance,2005),97-121;see107. de l’art,”in :GillesDeleuze,héritagephilosophique,AlainBeaulieu,ed., 27 ≥ArnaudVillani,“Del’esthétiqueàl’esthésique :Deleuzeetlaquestion 106, 108,111. 26 ≥DanielPayot,Lephilosopheetl’architecte(Paris :AubierMontaigne,1982) 25 ≥Ibid writings, …,op.cit,293. quoted byStrauven,416;nowin:AldovanEyck,Collectedarticlesandother 24 ≥AldovanEyck,“Thereisagardeninherface”,Forum,1960-61,n.3,121; Ewald, eds.,(Paris:Gallimard,2001),467,568,1094. 23 ≥MichelFoucault,in:DitsetÉcritsI,1954-1975,DanielDefert,Francois 22 ≥Ibid,149. and men.” that penetratedthebetween-menspherealsoinvadesterritory“betweenGod things, butalsoasarelationshipwithGod.Theoriginaldistance(Urdistanz) but themeetingisnotjustconstruedasabetweenhumanbeingsand the inter-subjectiveaspectsofI-Thou(Ich-Du)relationaprivilegedstatus, Philosophy ofMartinBuber,133-150.AsEmmanuelLevinasremarked,accords 21 ≥EmmanuelLevinas,“MartinBuberandtheTheoryofKnowledge”in:The Buber, 174. 20 ≥MauriceFriedman,“TheBasesofBuber’sEthic,”in:ThePhilosophyMartin Buber, theEducator”,in:ThePhilosophyofMartin543-576;see576. beings shouldnotbereducedtothesubject-objectrelation.ErnstSimon,“Martin when ontologically“being”shouldnotbeconceivedasanobjectforman,nor metaphysics, whichtendstocaptureman’splaceintermsofobjectandsubject, the world,becausehestillthinkswithinschemabequeathedbywestern 19 ≥Inotherwords,Buberdoesn’tdojusticetothe“It”,thingsof of MartinBuber,493. 18 ≥JeanWahl,“MartinBuberandthePhilosophyofExistence”in:The 205, quotation,203. now in:AldovanEyck,Collectedarticlesandotherwritings,…,op.cit,202- Congress, 1959,editedin1961for:OscarNewman,CIAM’59Otterlo,op.cit.; 17 ≥AldovanEyck,“Isarchitecturegoingtoreconcilebasicvalues?”,Otterlo 357. van Eyck,Collectedarticlesandotherwritings,…,291-92;quotedbyStrauven, 16 ≥The“Door-Window”issue,Forum,August1960/61,n.3,107-117;nowin:Aldo 13-14. in French:1938],trans.GenevièveBianquis,(Paris:AubierMontaigne,1969), 15 ≥GastonBachelard,prefaceto:MartinBuber,JeetTu[originalpublication 1967), 41-48. Arthur Schilpp,MauriceFriedman,eds.(London:CambridgeUniversityPress, 14 ≥GabrielMarcel,“IandThou,”in:ThePhilosophyofMartinBuber,Paul 13 ≥EllenShoshkes,op.cit.,189-90. eds. (Amsterdam:uitgeverijSUN,2003),96-153,especially111-121. Education 1953-2003,DirkvandenHeuvel,MadeleineSteigenga,JaapTriest, Hans Tupker,”Lessons:Tupker/Risselada.ADoublePortraitofDutchArchitectural and TheoreticalBackgroundsoftheArchitecturalTeachingsMaxRisselada between;” see:DirkvandenHeuvel,“Encounters:theSpacesBetween;Historical “doorstep” notionoftheSmithsonscannotbeidentifiedwithvanEyck’s“in- 12 ≥Orthe“doorstep”(inAlisonandPeterSmithson’sview).However, 64 Joelho #02

comunicações comunicações 50 ≥ClaudeLévi-Strauss,Tristestropiques (Paris:Plon,1955),225-277. (New York:B.Blom,1966). Institut, Frankfurt,1998);Leo Frobenius andDouglasC.Fox,Africangenesis Gestaltlehre. (1933)(Wuppertal:PeterHammerVerlaggemeinsammitFrobenius- 49 ≥LeoFrobenius,KulturgeschichteAfrikas;Prolegomenazueinerhistorischen religion andthepoliticsofnostalgia,(NewYork:OxfordUniversityPress,1997). 48 ≥RussellT.McCutcheon,Manufacturingreligion:thediscourseofsuigeneris Ideology, (Chicago:UniversityofChicagoPress,2006). 2000); StefanArvidsson,AryanIdols.TheIndo-EuropeanMythologyasScienceand Narrative, Ideology,andScholarship,(Chicago :UniversityofChicagoPress,1999, science etpolitique,(Paris :Flammarion,1992);BruceLincoln, Theorizing Myth: Hutchinson Radius,1990);DidierEribon,Faut-ilbrûlerDumézil?Mythologie, Georges Dumézil,” Myths,Emblems,Clues,trans.JohnandAnneC.Tedeschi,(London: 47 ≥CarloGinzburg,“Mythologiegermaniqueetnazisme.Surun ancien livrede February 20,2006. Archives desciencessocialesdesreligions,132(2005),[online],accessed PUF, 2002);MichaelLöwy,“Imposturesetpseudo-science.L’œuvredeMirceaEliade,” du fascisme:troisintellectuelsroumainsdanslatourmentesiècle(Paris Découverte, 2003);AlexandraLaignel-Lavastine,Cioran,Eliade,Ionesco:l’oubli 2005); FlorinTurcanu,MirceaEliade:leprisonnierdel’histoire(Paris Éd.la pref. byIsacChiva,(Villeneuve-d’Ascq :PressesuniversitairesduSeptentrion, 46 ≥DanielDubuisson,Imposturesetpseudo-science:l’œuvredeMirceaEliade, Université deParisVIII,2002). en Franceetl’approchehistoriquedeLouisHautecœur,…,(Ph.D.Dissertation, École nationaledeschartes,2001);AntonioBrucculeri,L’Architectureclassique Hautecœur ausecrétariatgénéraldesBeaux-arts(1940-1944)….,(Ph.D.Dissertation, (Cambridge : MITPress,1997),217-22;CarolinePoulain,L’actiondeLouis and VichyPolitics,”in:TheEducationoftheArchitect,MarthaPollak,ed. 45 ≥HilaryBallon,“TheHistoryofLouisHautecœur:ClassicalArchitecture différence,” L’infini,1998, no63,73-94. “Carl GustavJung:del’archétypeaunazisme.Dérivesd’unepsychologiela Stephen A.Martin,eds.(NewYork:RandomHouse,1991);ElisabethRoudinesco, 1997); Lingeringshadows:Jungians,Freudians,andanti-Semitism,AryehMaidenbaum, Noll, TheAryanChrist:thesecretlifeofCarlJung(NewYork:RandomHouse, 44 ≥FrankMcLynn,CarlGustavJung(NewYork:St.Martin’sPress,1997);Richard 43 ≥Rykwert,120,n.175. 42 ≥Rykwert,117,n.137. Julien Ries,NataleSpineto,eds.(Turnhout :Brepols,2003). 41 ≥Deuxexplorateursdelapenséehumaine:GeorgesDuméziletMirceaEliade, 40 ≥Rykwert,note196,n.211,212,276. in thefigurativearts. 39 ≥Rykwert,3;note175,quotesHenriFrankfort’sessayaboutarchetypes 38 ≥Strauven,64. Princeton UniversityPress,1994;1997). 37 ≥RichardNoll,TheJungcult:originsofacharismaticmovement,(Princeton: study on“ComplexityandContradictioninArchitecture,”1966. interesting tonotethatMoMA’spapersonarchitectureN.1,wasRobertVenturi’s series: TheMuseumofModernArtpapersonarchitecture,N.2.Incidentally,itis the primitivehutinarchitecturalhistory(NewYork:MuseumofModernArt,1972), Gennep’s volumeinthechapteronritesOnAdam’shouseParadise;ideaof note 199;134,and218.Later,inanotherinstance,Rykwertwillmentionvan 36 ≥JosephRykwert,“TheIdeaofaTown,”Forum,1963,n.3,99-148;121,and writings, …,op.cit,271-72. Town”, Forum,n.3,1963;nowin:AldovanEyck,Collectedarticlesandother 35 ≥SeetheintroductionbyAldovanEyckto:JosephRykwert,“TheIdeaofa and anarmychaplain;VanGennep,20. Or theBeginningofReligiousRites(NewYork:CharlesScribner’s,1896),apastor 34 ≥QuotingtheworkofAmericanHenryClayTrumbull’sThresholdCovenant: Joelho #02 65 Hertzberger, 1959-1990,ToshioNakamura,ed.,(T John HabrakenandtheSAR(1960-2000),(Rotterdam:NAIPublishers,2000);Herman 54 ≥KoosBosma,DorinevanHoogstraten,MartijnVos,Housingforthemillions: Humanities Press,1996). the deathofPlato[1964],trans.DavidAmesCurtis,(AtlanticHighlands,N.J.: of spaceandtimeinGreekpoliticalthoughtfromtheendsixthcenturyto and PierreVidal-Naquet,CleisthenestheAthenian:anessayonrepresentation Greek urbanismanditsconnectiontothebirthofdemocracy,see:PierreLévêque 53 ≥Fora“structuralist”publicationthathaschangedallviewsaboutAncient Italy andtheancientworld,(Princeton:PrincetonUniversityPress,1976). 52 ≥JosephRykwert,Theideaofatown:theanthropologyurbanforminRome, placed attheconclusion. structure ofthehumanperson”inanotherreferencetoJungianarchetype environment”, one“mustlookforitinsideourselves:intheconstitutionand 51 ≥Rykwert,143:fortheauthor,in“ourattemptstogiveformhuman Aldo vanEyck,Collectedarticlesandotherwritings , …,op.cit,373-417. Moderation”, Forum,vol.17,n°3,29-50,onlypublished in1967;nowin: 68 ≥AldovanEyck,withPaulParin andFritzMorgenthaler,“Amiracleof on “Lecomplexed’Œdipe”,428-436. Dogon, trans.AudeWillm,(Paris:Payot, 1966);see,forinstance,thechapter Verlag, 1983);LesBlancspensenttrop,13entretienspsychanalytiquesavecles Atlantis Verlag,1963);3rdedition:(FrankfurtamMain:Fischer Taschenbuch zuviel, psychoanalytischeUntersuchungenbeidenDogoninWestafrika , (Zürich: 67 ≥PaulParin,FritzMorgenthaler,GoldyParin-Matthey,DieWeissendenken 1965, 1970,1972,1978). ideas ,withanintrod.byGermaineDieterlen,(London :OxfordUniversityPress, 2005); Id.,ConversationswithOgotemmêli:anintroductiontoDogonreligious 1966); reprint :(ParisFayard1975),LeLivredepoche,1987,1991, du Chêne,1948);Id.,Dieud’eau:entretiensavecOgotemmêli,(ParisFayard, 66 ≥MarcelGriaule,Dieud’eau,entretiensavecOgotemmêli,(Paris : Éditions 1957). 65 ≥MontserratPalauMarti,LesDogon(Paris:PressesUniversitairesdeFrance, University ofTechnology,2007),110-125. Max Risselada,DirkvandenHeuvel,eds.,(Delft:FacultyofArchitecture,Delft and theDogon”,in:Team10.KeepingLanguageofModernArchitectureAlive, Karin Jaschke,“MythopoesisofPlaceandCulture.AldovanEyck,HermanHaan, 64 ≥PietVollaard,HermanHaan,architect,Rotterdam:Uitgeverij010,1995;see: 1961, 116-121. 63 ≥Strauven,388;AldovanEyck,“ArchitectureoftheDogon”,Forum,Sept. Collected articlesandotherwritings,…,op.cit,350-370. 62 ≥AldovanEyck,“ThePueblos”,Forum,August1962;nowin: 2005), chap.4;Strauven,380. 61 ≥RuthBenedict,PatternsofCulture(Boston:NewYork,HoughtonMifflin,1934, 1933). 60 ≥MissionDakar-Djibouti,1931-1933,Minotaure,n°2,(Paris :AlbertSkira, 2002, 238-269. et entretiens1953-1974,DavidLapoujade,ed.,Paris:LesÉditionsdeMinuit, 1972), 299-335;nowin :GillesDeleuze,L’Îledéserteetautrestextes Châtelet, HistoiredelaPhilosophie,t.VIII:leXXèsiècle,(Paris Hachette, 59 ≥GillesDeleuze,“Àquoireconnaît-onlestructuralisme?,”in:François 58 ≥Milner,201-202. eds., (Urbana:UniversityofIllinoisPress,1998). 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comunicações comunicações (Minneapolis: UniversityofMinnesotaPress,1983,1989),143-144,160-161. Schizophrenia, trans.RobertHurley,MarkSeem,andHelenR.Lane, 80 ≥GillesDeleuzeandFelixGuattari,Anti-Oedipus:Capitalism by ÉmileBenveniste,PierreGourouandClaudeLévi-Strauss. The periodical,L’Homme.Revuefrançaised’anthropologie,wasfoundedin1961 111-113; sheistheauthorofLaparolechezlesDogon(Paris:Gallimard,1965). 79 ≥GenevièveCalame-Griaule,compte-rendu,L’Homme,Year1969,vol.9,n.1, Éditions duSeuil,1972). Rykwert, trans.Jean-PaulMartin(MeaninginArchitecture,1969),(Paris: Choay, GeorgeBaird,ReynerBanham,AldovanEyck,KennethFrampton,Joseph 78 ≥SeetheinfluentialFrench,revisededition:LeSensdelaville,Françoise “Doorstep” section,96-105. 77 ≥Team10Primer,AlisonSmithson,ed.(London:StudioVista,1968), 1975, n°177,62-66. Taylor, ed.,L’Architectured’Aujourd’hui,specialissue,January–February, 76 ≥KennethFrampton,“TheVicissitudeofIdeology”,in:Team10+20,BrianBrace (Paris : Flammarion,1999),224. 75 ≥PaulRicœur,“Lamétaphorevive”,in:L’image,LaurentLavaud,ed., op. cit,443. May 1965;nowin:AldovanEyck,Collectedarticlesandotherwritings,…, September 1962;actually,thehandwrittendiagramwaspreparedforDomus, original textof1961,presentedattheTeam10meeting,AbbayedeRoyaumont, 74 ≥Strauven,397-398;see:AldovanEyck,“Identificationofleafwithtree”, footnote 4,page228. an EssayonArchitecture:theIn-betweenRealm,(Amsterdam:SUN,2008),and and theArtist,manuscriptof1962;now:Id.,TheChild,CityArtist: 1940s. See:FrancisStrauven,“Introduction”,AldovanEyck,TheChild,theCity homologies wereastandardpartofanarchitect’seducation,especiallyinthe such precedents.However,itisprobablethathehadoverheardthem,since Palladio, althoughFrancisStrauvenbelievesthatAldovanEyckwasn’tawareof 73 ≥TheidentificationofhouseandcitycanbetracedbacktoAlberti other writings,…,op.cit,202-205,quotation,205. 1961), 26-35;216-217,quote28;nowin:AldovanEyck,Collectedarticlesand basic values?”,in:OscarNewman,CIAM’59inOtterlo,(Stuttgart:KramerVerlag, 72 ≥GStrauven,300,386;AldovanEyck,“Isarchitecturegoingtoreconcile 71 ≥Strauven,386. 70 ≥“AMiracleofmoderation,”173. & Rockliff,TheCressetPress,1969). in: MeaninginArchitecture,CharlesJencks,GeorgeBaird,eds.(London:Barrie Moderation”, Via,vol,1,n°1968,96-124;id.,“AMiracleofmoderation,” 69 ≥AldovanEyck,withPaulParinandFritzMorgenthaler,“Amiracleof Joelho #02 67