Sartre in Space: Rethinking Architecture & Rebuilding Philosophy

<p>This thesis considers spatial and architectural language used in philosophical text to determine the value of a cross-disciplinary relationship between architecture and philosophy. It approaches architectural figure as more than just metaphor for philosophy, and proposes that philosophy relies on the spatial nature of architectural language to constitute itself. The case studies provided elucidate a realm where architecture and philosophy have been explored simultaneously; where architecture is used as a tool to develop philosophical propositions and where philosophical text generates architectural design. Ludwig Wittgenstein and Adolf Loos worked in this way, rethinking how architecture is done while rebuilding philosophical propositions. Wittgenstein’s work as an architect was not a break from philosophy but an exploration in architectural space that developed his philosophical perspective. The house he designed is considered here as an extension of the ‘visual room’, an aphorism about image forming in The Philosophical Investigations. Loos’s writing on an ethics of style is philosophy bound to a body of architectural work. His architecture, in particular the House for Josephine Baker, and its conflicts of modernity and the relationship between interior and exterior, is inextricably linked to his normative theories of how we should live. Maurice Merleau-Ponty defined phenomenology in spatial terms that depend heavily on the experience of architectural space. His description of the ‘phenomenal body’ and its ability to understand the ‘spatiality of a situation’ is evidence for an epistemological link between phenomenology and architecture. The architecture of Steven Holl is analysed for its reconstruction of Merleau-Pontian spatiality in the Residence for the Swiss Ambassador, a commission that offered Holl a generous affordance of space with which to explore this influence. The main philosophical text used in the thesis is the philosophy of Jean-Paul Sartre due to the largely ignored latent spatial nature of it. It is significant that the text relies on spatial relationships to convey its meaning. Sartre’s concepts have been defined, developed and implemented by architecture in the resulting design, ‘A House for Sartre’. The design builds on Sartrean concepts of the self, other people, objects in the world and consciousness. It does this by rethinking and rebuilding on this philosophy, while at the same time rethinking and rebuilding the architecture of the house, a domestic space. The programme of a ‘house’ offers concepts of domesticity as context for the design project, and this adds another dimension to the philosophy. The project pushes the limits of Sartre’s descriptions and tests his examples in the tangible realm of architecture. Through inhabitation of such an architecture, one can better gain an understanding of this philosophy. As Sartre so often appeals to his readers to inspect the state of their own consciousness, then perhaps most significantly, the architecture provides not only a conscious experience of the house, but an experience where inhabitants are conscious of their own consciousness in ‘A House for Sartre’.</p>

Sartre in Space: Rethinking Architecture & Rebuilding Philosophy

<p>This thesis considers spatial and architectural language used in philosophical text to determine the value of a cross-disciplinary relationship between architecture and philosophy. It approaches architectural figure as more than just metaphor for philosophy, and proposes that philosophy relies on the spatial nature of architectural language to constitute itself. The case studies provided elucidate a realm where architecture and philosophy have been explored simultaneously; where architecture is used as a tool to develop philosophical propositions and where philosophical text generates architectural design. Ludwig Wittgenstein and Adolf Loos worked in this way, rethinking how architecture is done while rebuilding philosophical propositions. Wittgenstein’s work as an architect was not a break from philosophy but an exploration in architectural space that developed his philosophical perspective. The house he designed is considered here as an extension of the ‘visual room’, an aphorism about image forming in The Philosophical Investigations. Loos’s writing on an ethics of style is philosophy bound to a body of architectural work. His architecture, in particular the House for Josephine Baker, and its conflicts of modernity and the relationship between interior and exterior, is inextricably linked to his normative theories of how we should live. Maurice Merleau-Ponty defined phenomenology in spatial terms that depend heavily on the experience of architectural space. His description of the ‘phenomenal body’ and its ability to understand the ‘spatiality of a situation’ is evidence for an epistemological link between phenomenology and architecture. The architecture of Steven Holl is analysed for its reconstruction of Merleau-Pontian spatiality in the Residence for the Swiss Ambassador, a commission that offered Holl a generous affordance of space with which to explore this influence. The main philosophical text used in the thesis is the philosophy of Jean-Paul Sartre due to the largely ignored latent spatial nature of it. It is significant that the text relies on spatial relationships to convey its meaning. Sartre’s concepts have been defined, developed and implemented by architecture in the resulting design, ‘A House for Sartre’. The design builds on Sartrean concepts of the self, other people, objects in the world and consciousness. It does this by rethinking and rebuilding on this philosophy, while at the same time rethinking and rebuilding the architecture of the house, a domestic space. The programme of a ‘house’ offers concepts of domesticity as context for the design project, and this adds another dimension to the philosophy. The project pushes the limits of Sartre’s descriptions and tests his examples in the tangible realm of architecture. Through inhabitation of such an architecture, one can better gain an understanding of this philosophy. As Sartre so often appeals to his readers to inspect the state of their own consciousness, then perhaps most significantly, the architecture provides not only a conscious experience of the house, but an experience where inhabitants are conscious of their own consciousness in ‘A House for Sartre’.</p>

Babes on Broadway

The Broadway and London musicals of the Nicholas Brothers solidified their career, working with the most noted of actors and directors, while distinguishing their individual talents. The Ziegfeld Follies of 1936, the lavish musical revue staged by John Murray Anderson, with dances by George Balanchine, featured the Brothers with Josephine Baker. Lew Leslie’s London production of Blackbirds of 1936 was choreographed by the African-American choreographer Clarence “Buddy” Bradley and featured the Brothers dancing with the Blackbirds Beauty Chorus. The Rodgers and Hart comedy Babes in Arms, which opened on Broadway (1937), was choreographed by George Balanchine, who insisted that the Nicholas Brothers be cast; the ensuing “Egyptian Ballet” featuring the brothers was an enduring hit.

Tricity Vogue’s ‘blueing up’ as sedimented resistance: Extravagant costume and the expanded field of dressing up

My focus in this article is to understand the way theatrical costume is performed in subcultural cabaret spaces, specifically The Blue Lady Sings Back by London-based cabaret singer Tricity Vogue. This show premiered at The Royal Vauxhall Tavern in the area of Vauxhall in South London that already has an embedded history of hedonistic pleasure. With reference to Dorita Hannah’s ‘expanded’ notion of costume as a ‘body-object-event’ and Jasbir Puar’s broader understanding of categories of race, gender and sexuality as events and bodily encounters, I seek to understand the way theatrical feminine costume enfolds dissident and marginalized histories of resistant urban space and site. In this show, Tricity Vogue undertakes multiple costume changes that embody various histories and contexts of cabaret performance: as Bollywood dancer Madhuri Dixit, as a European Marlene Dietrich-like cabaret singer and as a Josephine Baker-esque character in a banana skirt. All of this whilst wearing a blue stocking and blue body paint, effectively ‘blueing’ up. This steps into an uncomfortable territory in what could be seen as cultural appropriation, racial stereotyping and speaking for others. This concern also has currency within the contemporary burlesque community who are acutely self-conscious and politicized as regards this kind of costume and performative appropriation. Sara Ahmed’s conceptualization of feminist killjoys (2017) will be employed to better understand these difficult conversations about dressing up with Aoife Monks’ (2010) discussion of multiple costume changes being used as a strategy for ‘undoing’ stereotypes and rethinking a feminist ‘we’. By also drawing on diva studies, which builds on Lauren Berlant’s concept of ‘diva citizenship’, and postcolonial feminism, I will argue that the costumed cabaret body becomes a medium for women to politicize and reframe pleasure through the costumed spectacle of cabaret’s various erotic and exotic muses.

Choreographic and Spatial Layers in Jasmina Cibic's Screendance The Pavilion

The paper is a case study of Jasmina Cibic's film The Pavilion (2015) in relation to the theory of screendance. The first part of the paper discusses the definitions of the term screendance by various researchers, and its position to related terms choreocinema, cine-dance, dance cinema, dance for the camera, dance on screen, dancefilm, and video dance. The second part of the paper is a close analysis of the film, synchronously focused on three key aspects: the choreography of the five female performers, the cinematic techniques, and the narration. The third part of the paper examines the role of the dancer Josephine Baker, to whom the film makes a reference. The paper concludes that the central choreography in the film is not that of the five female performers, but actually of the model of the pavilion which they animate. The choreography of the architectural model and the spatial reference to the body of Josephine Baker are as important semantic layers of the film as the choreography of the five performers.

Alberto Spadolini's Box: Dance, Silence and the Archive

The Italian dancer and painter Alberto Spadolini was rediscovered when a box containing numerous documents relating to his artistic life was recovered in 1978 by his nephew, Marco Travaglini. This box forms the core of the archive assembled by Travaglini since 2004, containing valuable information about his uncle who had been largely-neglected. Spadolini (1907–1972) was born in Ancona, Italy, studied in Rome during the 1920s and moved to France in the 1930s. In 1932, he became a famous music-hall dancer performing in solo numbers and group works with Josephine Baker and Mistinguett, among others. Throughout the decade he came to be known as ‘the nude dancer’, possibly owing to the skimpy costumes he usually wore and his statuesque body. From the 1940s he began painting a series of works featuring ballerinas in tutus. He never spoke to his nephew about his life as dancer, so that when Travaglini found the box, he was amazed at what he discovered. The box constitutes a precious archive, containing photographs, posters, articles, and reviews relating to Spadolini's career as a dancer and painter. I intend to analyse Spadolini's box using methodological tools from archive studies and from dance and cultural history, with particular attention to the concept of cultural hegemony, in order to establish the fundamental importance of such archives to the recovery of neglected figures like Spadolini.