ENVIRONMENT AS A PRACTICE OF CARE

There are not different kinds of architecture but only different kinds of situations which require

different solutions in order to satisfy man’s physical and psyche needs. When we treat architecture

analytically we miss the concrete environmental character that is the very quality which is the object

of man’s identification, and which may give him a sense of existential foothold. Architecture is

concretization of existential space which comprises the basic relationship between the man and his

environment.

Course Orientation

Sitting by my window and intermittently looking outside has been more gratifying these days. I

simply like seeing away from the laptop screen often not with the intention of finding something but

just looking. Just being by myself and looking at things that I would generally ignore even for its

being has gradually built my curiosity. It turned out that without seeking any answers for any

questions I was more appreciating having a dialogue with myself but initiated by some or the other

‘non-existent’ or otherwise ignored object in my proximity.

The Moringa tree outside I see sheds its tiny white flowers every day. However, it is always beyond

its canopy that more number of sheds are seen spread on the moist ground. Being caught in action I

discerned that it is the wind and its direction that spreads the white on the earth adding to its

beauty. Just behind this tree is another 3 storyed apartment building that has a long pipe with a

vent cowl on the terrace and within my vision. It appears as is every day but one fine day while it

was raining I spotted this crow taking refuge on that vent cowl. And I saw it sitting exactly there

every time it rained. Not for very credible reasons but yes I believe it is the same one every time. The

crow just sits until it stops pouring and chats with its mate that also takes refuge a little distant

apart. Every single time I find myself only wanting to confirm its appearance but however return

with a small performance building a little more familiarity between us.

More such encounters and the eventual associations over the time has made me realise that looking

is also conversational; more of listening. The associations were not only with the tree and that crow

but also the revolving chair I sit on. It chooses to swing between the laptop screen and the outside.

Also the window shutter that is often open but to my strangeness shuts covertly, then wailing it to

be opened and wanting me to look out. I think to myself, what is this looking, conversing all about?

Why do I even care about looking at it? or is it just a form of caring; like caring to see, caring to hear?

doesn’t this visceral feeling constitute the definition (experience) of the environment?

Martin Heidegger in his book ‘Being and Time’ says that caring is not a choice but it is inherent to

humans. However, what matters to humans is guided by the historical being and is charged by the

current involvement. Hence, humans choose to care and preserve for places that have a told history

and have its place (existence) in the present context. For example, Taj Mahal in Agra lives as a being

through its historical events. Heidegger believes that looking at objects as ‘beings’ is important

which will have personal refraction of events into an object, and that is individually appropriated but

also has a collective association. This DASIEN or the experience of the being is peculiar to human

beings. Example, A book ‘is’ on the table. So what is ‘is’? And this finding of ‘is’ is possible through

various encounters with the object according to Heidegger.

Further this being is also characterized by its space and place according to humanist geographer

Yi-Fu Tuan. To him ‘space’ is more abstract than the ‘place’ and that in experience they both merge.

For him place is a pause as space is something that allows movement. One identifies with a place

and that this place or pause becomes a ‘field of care’ according to Tuan.

Australian philosopher Alexius Meinong talks about how philosophical psychology conceives

consciousness as a relation to objects via mental connectedness. Every intention is to do with

something or about something and that it stops one from understanding the non-existent/ non

being ‘theory of objects’. Hence as an example he suggests to understand the similarities or

differences between the ‘reality’ and ‘existence’; one needs to consider the many worlds strategy

and say unreal things to construct the existence and identity of apparent materials.

Course Details

Building on the above ideas of care and theory of objects this course aims to arrive at an individual’s

relationship with the environment (space and place). This relationship will be personal in experience

but characterized by other objects and events.

Care in general means the process of protecting someone or something and providing what the

person or the thing needs. But here the operational spectrum to define care will include but not

limited to care as admiration, ignorance, calmness, confusion, fear, nostalgia, disgust, confusion,

amusement, anger, anxiety, awkwardness and more. The choreographed journey will include the

cognitive as well as the affective components to construct different ideas of care. This will require

bringing the ‘non-existent’ or the inanimate objects to life and further discerning as to how they

identify themselves with their environment (each student will choose one ‘non-existent’ object from

their mundane every day).

To arrive at care as environment (as deed) more than care of environment (of need), the studio will

compulsorily think of the environment beyond the literal empiricism and scientism.