How does Architecture Relate to the Reproduction of Cultures - Assignment Example

Running Head: The Role of Architecture Student’s Name: Professor’s Name: Subject Code and Name: Date Submitted: How does architecture relate to the reproduction of cultures – what theories of cultural production exist, and how do they interface with urban politics? Introduction Architecture can be seen in the urban forms of reproduction of culture with different results for different cultures and value systems. Each city’s sense of place and cultural reproduction is done over generation though by different people. Differing views that regard space, internal politics, and values create the urban environments that still hold the traits of religion or a unique culture that is different from others. That is why cities like Cairo and Riyadh are regarded as Islamic cities while Rome is a Christian city due to the significant culture that dominates their urban design and form. The idea of cultural reproduction is seen in the education function that is meant to reproduce culture in the dominant classes that would influence high culture and socialization as developed by Bourdieu in 1973. The concept of reproduction has major organizing ideas that inform the social theories of schooling. Schools are viewed as reproductive in their cultural form in the way they function in distribute the legitimate and forms of knowledge, language, values and modes of style that are dominant in a culture and its interests. Through cultural reproduction in schools, the state apparatus legitimized and produced ideological and economic imperatives in its political power. Cultural reproduction is defined as the transmission of existing norms and cultural values from one generation to another. In cultural reproduction, there is continuity in the cultural experience that is sustained over a period of time. Cultural reproduction permeates to social reproduction which is the transfer of social aspects of society such as architecture, class, from one generation to another. In cultural reproduction, architectural designs s are transferred from one generation, a social aspect of architecture refereed to as permeable architecture allows equitable experience and access of places and people in which a formal design is created to allow people to pass through without any restriction of formal association. Through social design, people and space is managed through architecture. In an urban environment, the space can be described in terms of architectural and social patterns of settlements and buildings which can represent or be interpreted in more than one way. Settlements may characterize both informal and formal urban housing fabric depending on the developmental policy of the urban politics which may provide or deprive of civil and social facilities (Throsby 1997, p.25) .Architecture of urban designs in a region like the Arab culture that stretches from the far west in Marrakesh to Islamabad is prevalent as traditional Islamic cities each with its historical tradition. A city like Cairo which has been once colonized might have had some western and political influence which might have had a significant change on its cultural fabric. The naming of public places such as streets, plazas, city squares, may have an effect on the culture and the psyche of city inhabitants which might contradict the conventions of naming in the pats and the present (Meital 2007, 857). The Middle Eastern architecture of Cairo contains elements of the Hindi architecture in a per-colonial structure of an urban form. The colonial planning differ fro this structure due to the capitalist mindset of colonialists that pushed for extra space for gardens, clubs, and exclusive places for use of foreigners and the well-to-do nationals. Urban growth and settlements displaced the posh of Heliopolis into a haven for the middle class due to the explosive growth of populations in the Egypt’s capital. Thus the present architecture of Egypt’s structures has taken the urban form of its colonial architecture. Despite the modernity of this architecture, there are places that still hold cultural identity referred to as the old Cairo since there are present in the form of the Islamic medina that exemplifies the structure power the pre-napoleon Cairo structural power. Much of the structures were centered on mosques like most pre-western Islamic cities. Some regions that exist as old as 200 years ago hold growing importance in religion, education, and cultural function of the city since they hold touristic interests in seeing the old part of Cairo. Cairo’s 1000years history maintains a natural resource for tourists since it hold some of the Seven Wonders of the World despite the colonial influence. Giza and Luxor hold the classical history of Egypt though suburbanized but holds the core of understanding Egypt’s heritage. Cairo still bears some levels of religious tolerance for Jews and Christians which is an Unlikely case on cities like Riyadh in Saudi Arabia. Riyadh is particularly rigid and adherent to Islamic values in its culture, religion, and government but the Western design and architecture has changed the culture that surround Riyadh due to the influx of oil money. Due to the increasing size of urbanization in Riyadh, the practice of life and culture outside the confines of Islamic laws affect the design of houses and interaction of residents. This is unlike Marrakesh in Morocco and Cairo that show laxity in practice of religion in the social setting while still showing traits of an Islamic city. In Riyadh, firm religious culture is practiced which is why the building architecture is consequently different. The walls are made to separate men and women and families from each other which is in every place beyond the home. This becomes a cultural problem to many young people who are at ease to gain and access information from the internet and communication with the cell phones. The foreign workers in Riyadh pose a governmental and cultural threat to the functioning of Riyadh due to the restrictive lifestyle that they face in this society. The cultural landscape and city development is made to favor men and Saudi nationals especially in the practice of Wahhabi Islam unlike the women and the foreigners who are socially cast out. Riyadh has had a great western like architectural transformation in its urban space through the contracting of the non-Saudi nationals. Architecture and space relates to cultural reproduction in that it gives a face of identity with examples of clustered medina in the Middle East revealing the richness of interior design of mosques. But the same cultural identity is challenged by the free standing corporate structures that polarize economic classes with the western expansion of the Islamic cities. This means that the changes in population and global trends will allow gradual changes in the cultural practices of the urban space to give way to other uses. In the case of Riyadh, both men and women may equally participate in use of public space causing a major in practice of Islam in both the government and religion due to the urban and residential expansion in the transformation of the city into metropolis and medina. The touristic forms of the Islamic cities like Cairo means that they would market the attractions to a world scale. This might be the opposite of Riyadh which has limited allocation to their historical recreational until recently when they started accepting recreational visas. Cultural reproduction has been linked to urban politics in that a system of leadership may either offer planned adequate housing or growing unplanned and informal housing and settlements. By virtue of the values and people’s lifestyles such as illiteracy, impoverishment, unemployment, and unskilled people may characterize those who live in unplanned settlements. The literate, rich, employed and skilled may characterize those who live planned settlements by virtue that they are highly taxed, and need better facilities thus they become priorities for urban planners. Cultural reproduction in urban community is characterized by a state of loss of cultural identity and making of place where the culture and history of the people is stripped from the people. For this reason, there is no similarity between the rural and urban politics. Where rural politics are predominantly conservative, there is liberalism is the urban politics since there multiculturalism and loss of conservative cultural identity. A transformation aspect of urban politics can redefine the development of urban settlements by integrating political, civic and social functions of the urban leadership. Architectural design typology and methodology by social and cultural theory will lead constructive societal transformation aimed at community sustainability and equity. Socio-cultural aspects are by large extent a great influence to urban life which means that they have to be put into consideration by the planning institutions and in this case the urban planners who are majorly political leaders. Urban studies need to refocus on urban administration, planning institutions and the people in order to achieve a sensible level of urban life. Space can be described as mental, physical or social as produced by the practices of everyday living. Material features that characterize space include architecture, infrastructure and the urban fabric as seen in the routines and mobility of urban structures. The places and spaces demonstrate the symbolic and emotional features that are prevalent compared to design s and architecture. Thus architectural space is full of symbolic meanings that are interpreted according to the cultural and personal values. Thus mental or cultural factors are determinants of the city dwellers’ use of space and behavior besides the influence of lack of space and actual congestion (Cartier 1999, p.186) . Reproduction theory explains the functions and roles of education which contributes further to the understanding of the political nature of schools and the way it relates to the society. The theory challenges the repressive features that exist in schools and the actual unfolding effects that dominate in society as a result of schooling. Schools are within limits set by society that part influence their function or shape the limits, whether they are political, economic and ideological. Due to the diverse nature of school knowledge, organizational styles, ideologies and class relations, this may contradict their relation to the society and political nature of society. They may in turn their role as places for social mobility but can also turn out graduates who cannot get ready employment due to the society’s low economic capacity. The theories of cultural reproduction can describe how capitalist societies are able to reproduce and the consequences of economic inequality. Pierre Bourdieu theory on reproduction of culture has the logic of domination in social sites. He argues that schools are autonomous influenced indirectly powerful political and economic institutions. Culture is a mediating link between everyday life and economic and political interests which are natural and necessary elements of social order. In the process of class reproduction, social and political forces are important as transmitters of value culture. This notion of cultural capital is in Bourdieu’s analysis in cultural reproduction functions in schools. Schools play an important role in reproducing and legitimating the dominant cultural capital (Agger 1992). Culture has been restructured to affect the political economy where it is used as a tool for capital accumulation. Then the same culture turns from the material social practices to the political control of peoples’ consciousness where new forms of social order emerge. Cultural policy can affect the politics in the urban societies which affects our everyday lives and the collective future both on economic aspects and in relation to space and place. There is a link between culture and power that points to the political interests underlying urban politics in selection and distribution of housing and settlements among the urban people. The cultural production aspects interface with the values and interests of dominant classes which lead to marginalization of minority groups and the working class. Culture and urban politics in the reproduction of culture evaluate structure of urban policies and environments and how they affect different classes. The chronic lack of planning by urban politicians in many cities influences to a large extent the social cultural life of urban dwellers. Mixed democratization and urban forms of management make them adapt and appropriate their everyday practices. According to Marxist theories on culture and society, culture is indeed ideological since it is a product of class norms and values thus to a large extent it becomes politicized. Classical political content of the ideological class formations have taken new forms of control in society. Culture and economy are as well integrated thus ideologies need to be re-theoretized with regard to social classes and urban politics. The dominant theories of culture production and urban politics consist of the crude forms of politics such as the surplus value and property from labor that were resisted in the French and Russian revolutions. The cultures of modernity are expressed in the revolutionary idea where people are subject to their cultural industry. Culture does not exist as an objective state as a concept or theory but rather it recounts on ideology (Adorno 1991:86, 92). The idea of culture production however remains significant but do not retain the same relation to production like in the past. Culture also ideologically is defined with relation to production and consumption. It also clears the understanding of class and its relations which in turn defines urban politics. Thus the impact of culture on class in the past has been replaced by cultural production that determines urban politics. Culture previously was rooted in dominating interests but now power is deployed and consequently affects growth of cities. Creative class ideas are highly influential to urban management and policy, and the urban governments to formulating cultural and economic plans (Bassett 1993, p. 1773) . The creative class is one that is non-capitalist which is based not on assets but on knowledge. The creative class draws authority from educational institutions either as technocrats, bureaucrats (political class) or the intellectuals and have mastery over languages; legal, technical or architectural. In the new social formation, the creative class has a prime political and economic function to create new ideas, policies and technologies. This is because of the rising demand for new urban developmental policies with the rise in the social hierarchy. Cultural production reverses the logic of urban development that was dependent on taxation, public works, policy initiatives, and business incentives. In their place are cultural amenities, progressive social legislation and lifestyle issues that will stimulate urban growth. Thus there is need of a relevant knowledge class that replaces urban politics to locate progressive ideas and implement them (Florida 2002, p. 11). Critics of this logic see it as a long run future of capitalism exploitation. Urban politics are effectively eliminated thus class alliances no longer exist. The logic merely redefines the traditional middle class with the creative class since the same values apply. Cultural reproduction takes root in the culture of urban environments which in turn affect the architectural design of cities. Expansive urban and suburban sprawl can be associated with the change in the urban landscape and planning by the city developers. Change in ideologies and less rigid rules of planning will affect the planning and housing units constructed within a square mile in the urban setup. The urban politics are greatly influenced by norms and values either social or religious found in a given society. The urban politics where corruption prevails are more likely to be associated with illegal housing structures due to improper allocation of land by the city planning officials thus incidents of congestion and traffic on roads will be inevitable. Built environments as products of culture have an architectural significance in terms of urban planning and design in most world cities which has a more symbolic function than a functional meaning (Scott 2006, p.10). Conclusion Architecture has a role to play in the reproduction of culture across all cultures of the world. Architecture is a significant form of cultural production that is inspired by values and norms of people. The wide examples of the Islamic cities of Cairo and Riyadh and the subsequent comparison with Marrakesh and Islamabad show that external influence of ideas affect the architectural designs and as a result the change in the structural urban designs and forms of building. Capitalism ideologies instilled by colonialists in Egypt have significant effects on the loss of Islamic cultural identity of structures in Cairo. The conservative monarchies like Saudi Arabia are not exempt from the cultural forces of globalization and as a result the emergence of the western style buildings in its capital Riyadh (Featherstone 1993, p. 180) .Architecture has also been seen as a product of value system in the planning of space and structures. Such include the religious laws that govern the housing units of Riyadh to conform to Islamic values with minimal or no interaction of men and women due to gender discrimination. The same applies to the foreigners and nationals where the foreigners are segregated and where they chose to live. The social systems also seem to intrude the architectural forms and cultural lifestyles of people. In Cairo, the sprawling suburban areas encroach the posh residents in order to contain the population explosion and growth. This redefines the policies of urban planning due to change of cultural lifestyles from one of a pre-colonial society to that with colonial influence (Talen 2002, p. 295). In the case of Riyadh, the transformation of the deserts into places of residents and the consequential change of use of public places by both men and women means that space and design may be affected by reproduction of cultures. The sewage system might require to be expanded while the historical mosque landmarks may have to give room for other purposes. There is already the entry of tourist into Riyadh for recreation from the old medina that hold the Islamic cultural values while the foreigners offer their skills that help to transform the old architecture into new architectural products. Cultural production can be described within the dynamics of social, political and economic relations in order to have significant and objective meaning. The urban politics must remain visible to reduce the office abuse, corruption and mismanagement. Thus culture must give ability of people to remain critical to institutions, governments, and individuals in order to direct future change and growth. In the redefinition and manipulation of cultural production as an ideology in the new world order, it is obvious that the consequences and results of class relations in capitalism are also redefined and urban politics are effectively eliminated (Barnett & Cavanaugh 1994). The creative class replaces the middle class of Marx theories while cultural economic agenda affects the restructuring of space. Globalization transforms people into subjects of culture such as the media culture, political and social culture. Ideas and taste reign especially in the urban designs and forms and as a result symbolic capital is formed from space (Appadurai 1996) . Bibliography Scott, A. J 2006, Creative cities: conceptual questions and policy issues, the Journal of Urban Affairs, Vol 28, no.1, p. 1-17. Talen, E 2002, Help for urban planning: the transect strategy, the Journal of Urban Design, Vol 7, no.3, p. 293-312 Throsby, D 1997, The relationship between cultural and economic policy, Culture and Policy, Vol 8, no.1, p. 25-35 Featherstone, M 1993, Global and Local Cultures. In Local Cultures, Global Change: Mapping the Futures. Bird, Curtis, Putnam, Robertson and Tickner (Eds), p. 169-187. Cartier, C 1999, The state, property development and symbolic landscape in high-rise in Hongkong. Landscape Research, Vol 24, no.2, p. 185-208. Appadurai, A 1996, Modernity at large: Cultural Dimensions of Globalization, University of Minneapolis Press, Minneapolis Agger, B 1992, Cultural Studies as Critical Theory. London: Falmer Press. Bassett, K 1993, urban cultural strategies and urban cultural regeneration, Environment and Urban Planning Journal, Vol 25, pg. 1773-1778. 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