Foucault for Architects

Fontana-Giusti, Gordana

doi:10.4324/9780203743867

Cited by 16 publications

(8 citation statements)

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“…Regarding this, Chinese Indonesian houses can be considered as an institution to govern Chinese Indonesian behaviour in their home-making processes (Foucault, 1988). Therefore, arguably, house can be viewed as a mechanism of discipline to maintain the exercise of power within society (Fontana-Giusti, 2013). From Bourdieu’s perspective, house is perceived as a control mechanism through the process of internalisation and the creation of habitus.…”

Section: Findings and Discussionmentioning

confidence: 99%

Authenticity in cultural built heritage: learning from Chinese Indonesians’ houses

Februandari

2019

IJBPA

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Purpose The purpose of this paper is to explore authenticity conception of cultural built heritage. As a core of heritage management, authenticity is often seen as a validation of certain identity. In the cultural built heritage context, authenticity is vital for the community, particularly the ethnic minority community, because it can be viewed as a tool to tackle discrimination and misrecognition issues. Design/methodology/approach This research was conducted in two Indonesian Chinatowns, namely, Lasem and Semarang Chinatowns. An ethnography method was employed to address the research aim. Four techniques to carry out data collection were used in this research; they were life story interview, participant observation, documentary research and physical observation through house tour. Two theories were used to analyse the data, and they were Technologies of the Self from Foucault and Habitus from Bourdieu. Findings Result shows that authenticity conception in cultural built heritage is not fixed because it lies on the immaterial aspect (the community’s cultural values) that is continuously reinvented. This research also reveals that the immaterial aspect of cultural built heritage, the community’s cultural values, becomes the core of the conception of authenticity. These cultural values become the foundation for the community to create their cultural built environment. Social implications This research brings an important perspective on authenticity to be applied in heritage management. Interestingly, by adopting this perspective, heritage management could become a tool to create an inclusive society. Originality/value This research offers a unique perspective on heritage authenticity, which was constructed through sociological and materiality approach.

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Section: Findings and Discussionmentioning

confidence: 99%

Authenticity in cultural built heritage: learning from Chinese Indonesians’ houses

Februandari

2019

IJBPA

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“…1. An extensive body of scholarship engages with heterotopias in a wide range of disciplines (Dehaene and De Cauter, 2008;Fontana-Giusti, 2013;Marlin-Bennett and Thornton, 2012) with a resurgent interest in media and film studies (See, for example, Casetti, 2015;Corbett, 2017;Klein, 2020). Despite the plethora of studies on 'cinematic heterotopia' predominantly dealing with 'heterotopias generated by the spatially and temporally multilayered on-screen cinescapes and constructed plots' (Näripea, 2014: 123), to date, the notion has not been put to test in contemporary postcyberpunk filmography, particularly when it relates to a more optimistic version of posthumanism.…”

Section: Notesmentioning

confidence: 99%

Postcyberpunk dystopian cityscape and emotion artificial intelligence: A spatio-cognitive analysis of posthuman representation in Blade Runner 2049 (2017)

Elyamany

2022

Convergence: The International Journal of Research into New Med

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Within visual culture, postcyberpunk films are best approached as places of Otherness whereby human identity and agency are downplayed and posthumans are magnified in highly technopolic societies marked with scientific determinism. Postcyberpunk treats the posthuman enclave as a heterotopic site, oscillating between utopian and dystopian spaces, potentially and optimistically, creating a space for humanity to be reassessed and renegotiated. Against this backdrop, the current research endeavor proposes a Spatio-Cognitive Model of Posthuman Representation focusing attention on heterotopic ‘spaces’ and ‘bodies’ in hyperconnected environments. While the model owes a substantial debt to Foucault’s writings on heterotopia and the utopian body, in tilting the focus of enquiry, this paper is informed by the tenets of polyrhythmia, hypermimesis, spatial repertoires, semiotic assemblages and cognitive embodiment as insightful interventions. Blade Runner 2049 is taken as a fertile case study grounded in paradoxes and ambiguities around the contradiction between humans and replicants, artificial intelligence and super-large enterprises. The hybridity pertinent to the postcyberpunk film genre and the inner and outer topographies of posthuman representation proved to be insightful investigative vantage points of multimodal inquiry for the socio-political and technocratic implications they underlie. With technology seamlessly integrated into social spaces and posthuman bodies, Blade Runner 2049 is arguably structured as an emotional journey composed of multiple heterotopias (spatial layers, ruptures and bifurcations expressed through socio-political capitalist projections). The article adamantly argues for new philosophical perspectives and praxis in redefinition of the social relationship between human and posthuman.

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“…According to Foucault, moral therapy was not a medical and humanist revolution but instead was a fundamental step in the development of knowledge/power practices. Pinel and Tuke did not introduce a scientific approach to the treatment of mental illness but instead “adopted an authoritarian personality” (Foucault in Fontana-Giusti, 2013, p. 65). The practices of moral therapy were meant to “infect man’s body” and to provide the means to shape a patient’s ideas (Armstrong, 1994, p. 62; Kempt, 1984, p. 95).…”

Section: Moral Therapy At the Rcmmentioning

confidence: 99%