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Solar
Waste.
With the arrival of the extractor as a fully
foregrounded feature of urban life, a feature no longer disguised but turned
into a virtue (the Pompidou Centre), architecture has again arrived at the
reunion of waste and sacrality. This process was previously witnessed by the
art history of the chimney. The halo of the sacrificial fire, the burden of
significance assumed by burnt offerings, all these meanings exist again in the
symbolism of the metaphors congealed around the object's content (and in
actuality, heat and smoke also emerge). But these value-conferring meanings
also return to life on the literal level in the cost of the form, the cost of
the vessel, the conduit, the container in question and its 'wasteful'
decoration. If the expenditure is clearly sacrificial, it only remains to ask; at
the investiture of which gods is it that we are called to participate?
(Openings I). High caverns; caves carved high in cliff
tops. Like ancient tombs in Turkey,
empty eyes gazing down upon valleys or looking out over the sea. A meeting of
the domains of the public and the dead, of this and the underworld, the overlap
of eternity and the present, where the rooms of the next world are found to be
already embedded in this one. A sacrilegious merging in all save the pharaoh,
the body of the king, the shaman, or the regular pulse of prescribed ritual
practice. Burial of the body: rebirth of the social. Chambers whose openings
remind us of the blind eye of time, watching without seeing. Eternity: the
central vortex of ritual watching over the city. Or like Peru, where
high hidden caves harbour long concealed secrets, the newly discovered sites of
human sacrifice. By contrast it is only
human labour time that is sacrificed here, in our post-modern architectural
religion; some amount of profit set aside, deferred to prestige. The object of
sacrifice, the building's identity, the collective identity of employers,
owners, workers, the institution. The gods of building and company; Weber's
rational monolith as Moloch, the sacrificial slab in the service of bureaucracy.
A claim to be redeemed at the bank of identity, a statement of its
contribution, its recognition as an act of recognition - its claim to fame. The
part played in the illumination of a name. Consecration: to the name of a
place, in the name of a community, to the rebirth of a city, to Manchester's renewal (the post-industrial Phoenix of the English North-west).
Chimneys/Extractors. If a common waste function does
not always imply a common position on the building's surface, there remains,
nevertheless, a common temptation to decorate, to make pleasant or make
profound, more respecially ia reflecting a place on the solar portion of the
building. The commandment of the upper reaches; the raising of the eye; to make
sublime. The desire to create a sacred index: to employ a deixis that points
elsewhere. Whether pointing 'upwards' (the chimney, single vented or in
clusters) or 'inwards' (as with extractors) both directionalities show a strong
figurative element that overcomes the literality of the places they 'point to'
in everyday actuality. In both cases the methods of removal of unwanted air and
heat participate in the potentiality of the part of the building usually given
over to the sacred. (Or its absence, decoration or its absence, investment in
signs or their absence, absence itself a sign - it is the mark of the
attachment of symbolism to a place, even to a part of the visual field, that
even absence continues to convey a meaning). All depends upon an individual
building's symbol system and its place, in turn, within a general architectural
or visual symbol system (the solar). Such pointers (and the opening too is a
pointer augmented by the sublimity of the orifice) exploit further the lure of
desire and the temptation to fantasy of the open door or window - particularly
if out of reach. A distance which is often augmented (as in the case of the
Institute of Science and Technology in the Parc de la La Villette, Paris) by
the half-closed, half-open, nature of the grills which mask such openings,
suggesting the meaning-enhancing effects of a veil, where seen and unseen pool
their semiotic resources to maximise significance - technology as subliminal
communication. The heavenly deixis of the chimney is underlined by the smoke
that issues forth, riding up into the sky, mingling with the clouds, offering a
man-made halo around the moon, drawing a veil of gauze over the stars.
Extractors too take their place as openings onto the mysterious and the sublime
(the sacred place from which burnt offerings rise to the heavens).
(Openings II). Before the open but impassible door to
the inner sanctum (Kafka's gate of justice). Clue to the existence of a hidden
sanctuary, holy-of-holies, as in the pagan temple of the Egypt, Classical
Greece or Rome, also found in Judaism and in the Eastern Orthodox (Byzantine)
'gate of eternity', the iconostasis, where the veil of the sanctum is made from
sacred portraiture. (The pagan form was general before Christianity -and then
Isalm - turned religious architecture inside-out and placed everything within
the communal space of the basilica form). Concealed within: the site of
mysteries, focal point of cults, ritual initiations, profound revelations, the
secrets of the world revealed - or their incomprehensibility (unspeakability)
silently meditated upon in the sombre half-light. The vent gives away the
presence of a hidden tomb, a modern Mastaba, funereal pyramid with an inner
chamber buried deep below, from which unclean, fetid air can escape.
The enigmatic top portion of the office developments
at 101, Barbirolli Square
(opposite Manchester's remarkable new concert
venue, Bridgewater Hall) have already achieved a kind of notoriety among Manchester's
concert-goers and city flaneurs. Tilted circular discs sit on top of towers,
the top part of which appear to be made from circular vents, like sequence of horizontal bow slits on a
medieval tower; that is, they look like a modern answer to the chimney.
However, despite appearances, they are (or were) not open to the air, nor to
any form of circulation with the exterior. The actual circulation takes place
on the ground of signs. Communication not extraction is the target. Despite appearances these vents do (or did)
not breathe, but had to have actual (as opposed to illusionist) slits added later
to help dissipate the heat and gases from the machinery installed within. The
top or solar portion of the towers with their mysterious grills and vents are
completely illusionistic and are not even remotely related to any waste or
exhaust system (unless in the hidden machinery concealed within). The idea of
the chimney and its development (as well as the connotations that such
structures gather to themselves) is what we see, untainted by any related
function. Pure decoration. Pure symbol. A pure sacrifice. (Hot or polluted air,
especially in high rise buildings, is removed by air conditioning type
structures serving every four or five floors, through outlets that are often
concealed - structures that in larger buildings
may occupy entire floors. For the conduits to carry waste to the sky up thought
the entire building would simply waste too much valuable space; a zone above
the floors in question will suffice. And the upper part of any segment is
always its decorated element - even if the decoration is abstract - is its
solar portion). Pure drama. All the rest is suggestion; the gift of waste
constructed upon the illusion of waste. Part of Manchester's solar revolution; a visible
deixis, both performance and proclamation of its renewal and rebirth. (With
thanks to Thomas Harvey.)
Manchester's
skyline; a change of cut, of detail, investment, thought - and of feeling. Only
the skyline itself is the true and complete solar, a collective entity,
indicator of the health of a city, union of wealth and spirit. Changes in the
city's skyline indicate a general move back to the performative declaration of
waste as a sacred gesture. Rational choices are made to invest in irrational
architectural effects; architectural affects are the intended result. An
expenditure beyond the reason of simple return, this return happens elsewhere
(a sacrifice to the identity of the City). The success of such reconstructions
gives a clear 'no' to the functional, modern and 'unfinished' aspect of urban building. Manchester is now a city -is now made of
buildings- in which people can and want to live. No longer just some anonymous
urban space into which they are dumped. The remnants of the 'old' modernism can
still be seen along the skyline; 'unfinished' ends jutting up into the City's solar
regions with its new utopic symbolism of glass pyramids and white towers, among
which the broken-off ends, the protruding 'middles' of 'topless' buildings look
cheap and unvalued - containing unvalued inhabitants. Solar waste yields a
surplus value which is neither profit nor surplus to requirement, but which
gives value to value itself, extending benediction and communion to the city -
one of today's sources of identity and so in its own way a community of the
blessed.
Copyright 2002 Peter Nesteruk