Veiled Sustainability: the Screen in the Work of Fumihiko Maki
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Speaking of Places Veiled Sustainability: The Screen in the Work of Fumihiko Maki Brendon Levitt Recent articles have applauded the consequently reduce the need for air populated valley. The two pieces of into an architecture that is also cultur- adds and subtracts such sources in an sustainability of Fumihiko Maki’s conditioning, he does not conceive monumental architecture form a poi- ally resonant and aesthetically refined. expedient fashion until he is satisfied. architecture due primarily to his use them as purely energy-saving devices. gnant dichotomy between the old and It is only when the work is done that of screens.1 Ultimately, however, such Rather, they derive from concepts that the new. Traditional Sources one can rationalize this inherently arguments represent a misreading of embody cultural, religious, social, spa- The GEC rests on a heavy, brick Maki’s intellectual flexibility irrational process. intent. In this age of “green-wash- tial, material, artistic, technological, base, up which a series of public spaces allows him to reference various Fundamental to Maki’s notion of ing,” architects often rationalize economic and humanistic ideas. step steeply and extend out to a court- sources during his process of design. space is the Japanese concept oku. screens or sunshades as evidence of To illustrate the complexity of yard. But seeming to float above, its Some concepts such as inner space, There is no completely analogous their buildings’ sustainability. But Maki’s thinking, this article refers to fourth and fifth floors are enclosed veiled space, and relational space word term in English. Oku connotes Maki’s buildings could rarely be con- a number of his designs. His use of by a delicate screen of aluminum and are uniquely Japanese, and were the a mysterious depth or symbolic, Top: View to the Gender Equality Center (GEC) sidered sustainable by such measures screens on the exterior of the Gender wood louvers. The vertical louvers conceptual starting point for Maki’s unattainable center; it refers less to a from Nihonmatsu Castle. as energy consumption, carbon emis- Equality Center (GEC) in Nihon- cloak a variety of functions, from sem- explorations with screens dating back measurable distance than to a meta- Bottom: Ukiyoe print of a village at the base of a sions, or waste reduction. matsu will serve as a particularly inar rooms and research labs to guest to the 1970s. Others, such as atmo- physical dimension, and can apply on mountain with a Shinto Shrine in the distance. Instead, Maki’s buildings embody important touchstone, however. The rooms. Apart from their material sphere, symbolism and composition many scales, from city to shrine. To a different kind of sustainability—one GEC is a multiuse community center presence and technical performance, derive from Maki’s Modernist train- describe the concept, Maki’s 1979 Opposite Left: Entrance into the brick base with the that lies not in their technical perfor- in a small town 250 km. north of the louvers reflect deeper meanings ing. For the sake of clarity—and at the book Miegakure Suru Toshi referred screen above. mance, but in the conceptual overlays Tokyo. Set on the northern slope of a rooted in traditional Japanese concep- risk of oversimplification—I will try to to the paradigmatic Japanese village Opposite Right: The GEC cascades up the hill, beck- that imbue them with meaning. While forested hill, it faces the distant ruins tions of space. They show how “sus- separate these strands. In reality, while located along a river valley at the base 2 oning the visitor ever deeper into the building. Maki’s screens do block the sun, and of a fifteenth-century castle across a tainable” elements can be integrated he is designing, Maki superimposes, of a forested mountain. For the vil- 76 Levitt / The Screen in the Work of Fumihiko Maki Places 17.2 77 Speaking of Places Veiled Sustainability: The Screen in the Work of Fumihiko Maki Brendon Levitt Recent articles have applauded the consequently reduce the need for air populated valley. The two pieces of into an architecture that is also cultur- adds and subtracts such sources in an sustainability of Fumihiko Maki’s conditioning, he does not conceive monumental architecture form a poi- ally resonant and aesthetically refined. expedient fashion until he is satisfied. architecture due primarily to his use them as purely energy-saving devices. gnant dichotomy between the old and It is only when the work is done that of screens.1 Ultimately, however, such Rather, they derive from concepts that the new. Traditional Sources one can rationalize this inherently arguments represent a misreading of embody cultural, religious, social, spa- The GEC rests on a heavy, brick Maki’s intellectual flexibility irrational process. intent. In this age of “green-wash- tial, material, artistic, technological, base, up which a series of public spaces allows him to reference various Fundamental to Maki’s notion of ing,” architects often rationalize economic and humanistic ideas. step steeply and extend out to a court- sources during his process of design. space is the Japanese concept oku. screens or sunshades as evidence of To illustrate the complexity of yard. But seeming to float above, its Some concepts such as inner space, There is no completely analogous their buildings’ sustainability. But Maki’s thinking, this article refers to fourth and fifth floors are enclosed veiled space, and relational space word term in English. Oku connotes Maki’s buildings could rarely be con- a number of his designs. His use of by a delicate screen of aluminum and are uniquely Japanese, and were the a mysterious depth or symbolic, Top: View to the Gender Equality Center (GEC) sidered sustainable by such measures screens on the exterior of the Gender wood louvers. The vertical louvers conceptual starting point for Maki’s unattainable center; it refers less to a from Nihonmatsu Castle. as energy consumption, carbon emis- Equality Center (GEC) in Nihon- cloak a variety of functions, from sem- explorations with screens dating back measurable distance than to a meta- Bottom: Ukiyoe print of a village at the base of a sions, or waste reduction. matsu will serve as a particularly inar rooms and research labs to guest to the 1970s. Others, such as atmo- physical dimension, and can apply on mountain with a Shinto Shrine in the distance. Instead, Maki’s buildings embody important touchstone, however. The rooms. Apart from their material sphere, symbolism and composition many scales, from city to shrine. To a different kind of sustainability—one GEC is a multiuse community center presence and technical performance, derive from Maki’s Modernist train- describe the concept, Maki’s 1979 Opposite Left: Entrance into the brick base with the that lies not in their technical perfor- in a small town 250 km. north of the louvers reflect deeper meanings ing. For the sake of clarity—and at the book Miegakure Suru Toshi referred screen above. mance, but in the conceptual overlays Tokyo. Set on the northern slope of a rooted in traditional Japanese concep- risk of oversimplification—I will try to to the paradigmatic Japanese village Opposite Right: The GEC cascades up the hill, beck- that imbue them with meaning. While forested hill, it faces the distant ruins tions of space. They show how “sus- separate these strands. In reality, while located along a river valley at the base 2 oning the visitor ever deeper into the building. Maki’s screens do block the sun, and of a fifteenth-century castle across a tainable” elements can be integrated he is designing, Maki superimposes, of a forested mountain. For the vil- 76 Levitt / The Screen in the Work of Fumihiko Maki Places 17.2 77 Speaking of Places the interior of a store while preserv- ing the privacy of the patrons therein. Meanwhile, inside, the visitor finds refuge from the chaotic city while still being connected to it through the slits in the louvers. The GEC is designed to produce a similar effect. Especially as one walks parallel to the facade, the 24-cm. openings between louvers veil the private, interior realm. Maki’s design for the foyer of TEPIA, an exhibition pavilion for new technology, also explores this traditional Japanese notion of veiled space. Here, finely perforated metal panels are suspended from stainless steel cables to form an updated kind of shoji screen that filters views to the city from the interior, and views to the foyer from the exterior. lating its parts.”4 For Maki, the key A third Japanese concept that has to a humane urban environment is influenced Maki’s architecture is ma. not just the quality of the individual This is best understood as relational buildings, but the quality of the spaces space, or the space between things. between. A The New York Times article once Such concern permeates Maki’s reported that when researchers asked architecture at all scales. For example, schoolchildren from America and in his competition entry for the Sal- Japan to describe the contents of a fish zburg Congress Hall, he used mesh tank, the American children described screens to enclose discrete elements, the individual fish, whereas the Japa- but the elements were amalgamated nese children described the relation- to produce coherently figural intersti- lagers, the mountain is imbued with a no-Oka Crematorium guides visi- Japanese expression, miegakure. ships between them.3 This propensity tial spaces. These transitional spaces overall L-shaped design—its admin- spiritual life, but it is not a place or a tors along a prescribed route where Literally “to glimpse something is the basis of ma. extended the public network of streets istrative and residential wings—while spirit that can be known.