Sick Architecture: The Latest Architecture and News

The Graham Foundation has announced 56 new grants to individuals, selected from nearly 600 submissions. Centered on publications, research, exhibitions, films, site-specific installations, and digital initiatives, the funded projects "expand contemporary architecture ideas through innovative rigorous interdisciplinary work on the design and the built environment." The projects are led by 84 individuals, including established and emerging architects, artists, curators, designers, filmmakers, historians, and writers.

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March 20, 2020: I am in New York, “the epicenter of Covid-19,” the news on TV keeps blaring, as if proud of the achievement. New York has always been excessive, so why not now? More cases, more hospitalizations, more ICU admissions, more intubations, more deaths. The news is terrifying and at the same time completely at odds with the day-to-day experience of the city, which has become so strangely quiet, so peaceful. No traffic, no construction noise, no annoying car alarms, no random screams in the middle of the night. Even the ambulances are mostly silent without cars to fight against.

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Discussions of architectural form demonstrate how disability is negatively imprinted into the field of architecture. In architectural theory and the history of architecture, “form” typically refers to the physical essence and shape of a work of architecture. In the modern idea of form, it is a quality that arises from the activity of design and in ways that can be transmitted into the perceptions of a beholder of architecture. Form provides a link between an architect’s physical creations and the aesthetic reception of these works. It occupies a central place within a general understanding of architecture: the idea of the architect as “form-giver,” among many other turns of phrase, conveys the sense of some fundamental activity and aesthetic role of form within architecture, what architects create, and how people perceive works of architecture.

Plague clouds

On August 27th, 1883, the volcano of Krakatoa in the Indonesian islands erupted. Ashes and rocks flew miles high. Barometers wobbled three and a half times as they recorded the atmospheric pressure wave circumnavigating the globe. The noise was heard across the Indian Ocean and Australia. And for years, small ash particles floated in the atmosphere, diffusing the sun’s light and scattering colors around the world.

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At the inauguration of the First Brazilian Congress of Eugenics in July of 1929, the physician and anthropologist Edgar Roquette-Pinto addressed an audience preoccupied with the question of how a country as vast as Brazil could best increase and improve its population. To accomplish this, Roquette-Pinto exalted “eugenia” as the new science that, together with medicine and hygiene, would guarantee the efficiency and perfection of the race. With the following words, the Brazilian scientist underscored a positivist agenda that brought architecture to the very core of the eugenics—the so-called science of race “improvement”—movement: “It is critical to emphasize that the influence [on our race] does not stem from the natural environment but rather from the artificial environment, created by man.” With these opening remarks to the Congress, Roquette-Pinto called attention to the crucial role that the man-made environment plays in the “amelioration” of what he called “the biological patrimony” of Brazil’s diverse population. In his invitation to social engineering, Roquette Pinto pointed to the environmental-genetic collusion that they hoped would bring with it the very possibility of progress.

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What would it mean to design buildings that exceed the economic accountings of liberal biopolitics, that instead offer an entirely different rationale for supporting health? In the years that Michel Foucault conceptualized the term biopolitics, he was part of a constellation of researchers and architects who developed care praxes that defined the value of life and its maintenance through a desire-based calculus. The welfare state institutions of architect Nicole Sonolet in particular—mental hospitals, public housing complexes, and new village typologies built mainly in postwar France and postcolonial Algeria from the 1950s to the 1980s—were designed not only to support but to center the needs of people often excluded from design processes. Sonolet’s mental health centers for residents of Paris’s 13th arrondissement, in particular, were key projects for discovering a design practice tied to the provision of care for its own sake.

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“Sick Architecture” opened on May 5^th at CIVA in Brussels. Co-curated by Beatriz Colomina, the exhibition investigates the intrinsic relation between architecture and sickness. The architectural discourse always weaves itself through theories of body and brain, constructing the architect as a kind of doctor and the client as the patient. Architecture has been portrayed as a form of prevention and cure for thousands of years. Yet architecture is also often the cause of illness, from the institution of hospitals to toxic building materials and sick building syndrome. The outbreak of the COVID-19 pandemic further highlighted this topic.

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