voussoirs: A TIN CHAPEL - THE BRORA EPISCOPAL CHURCH

Friday 7 February 2020

A TIN CHAPEL - THE BRORA EPISCOPAL CHURCH

Corrugated iron is considered to be a traditional Australian material by those who live in the southern island continent. The material is seen to be an essential part of our roots; our heritage; our beginnings: “Good ole Aussie stuff! Reel Ozstrailyan, ya bastards!” So it is always a surprise to see the profiled steel sheet in unexpected locations in suaver, gentler, colder climes. One might never have thought that one would come across a corrugated iron cathedral in Iceland: see – https://voussoirs.blogspot.com/2014/10/the-corrugated-iron-cathedral.html ; nor would one ever think of bonnie Scotland, the home of tartan, haggis, and whiskey, as having a long history of corrugated iron buildings: “Jeez!! Wud ya beleev?” No, for Australians, this is the material for cladding ‘good ole Ozzie’ farm sheds, shearing sheds, dunnies, work sheds, structures in mining towns, and other, any different rudimentary ‘functional’ buildings: whatever. “It’s tha Ozzie way!”

That the sheeting might have become fashionable in the architectural world is an anomaly. Its origins and characteristics are rooted in older times, reminding folk of the bush characters and their rough ’n tumble make-do experiences, when the ripple sheet was used regionally and variously – for roofing in the tropics; for sheds in the outback. The logic for its popularity explains that it was cheap and transportable, and strong and durable. Sun, heat, drought, and flooding rains are connected to this tenacious product, such is its context of use; snow seems a strange bedfellow. One image in which corrugated iron plays a critical part is the Queensland house, as well as those marvellous ‘outback’ shearing sheds: see –https://voussoirs.blogspot.com/2014/02/deeargee-gostwyck-shed-and-chapel.html and https://voussoirs.blogspot.com/2014/10/pairs-12-shearing-sheds-isis-downs_25.html

Colloquially, the style is known as ‘timber and tin.’ The original iron came with a queen’s head brand image stamped on it: “That wuz tha gud stuff! Not like the new crap!” "It'l larst uh lifetime." One never considers snow to be the companion of this product; the thought just does not arise. The best climate in which Australians relate to this material easily, is the sub-tropical southern regions of Queensland. The southern states have their own traditions of brick and tile. These southern images are those seen regularly on Christmas cards that also illustrate robins and dense white masses on fir tree-filled landscapes, in just about every country; such is the potency of concepts, ideas and experience: see - https://voussoirs.blogspot.com/2020/01/experience-context.html Corrugated iron is not a Christmas material. Yet the sheeting is used in Iceland, throughout Scotland, and in many other regions of the world both cold and hot; and not only in sheds, although there are many, but also in the unexpected functional enclosures of varied, specialised purposes and ordinary habitation. This material has been used for cathedrals and chapels, as well as for basic sheep shelters, krogabøls, in Shetland. One could play with the idea of sheep sheds here to try to establish a justification for a spiritual parallel – buildings for the ‘flock’; to worship the ‘lamb’ of God; but this analogy is textual only, holding no necessary meaning. Indeed, it has a rudeness and crudeness that is close to that seen in puns.

Krogabøl

Herra Hall, Shetland (now a Men's Shed).

Shed on road to Vidlin, Shetland

One is not on any crusade to seek out this material in its various uses; it is just that it appears in surprising locations from time to time, literally in passing. Even the remote Shetland Islands have stunning sheds and small chapels sheeted in corrugated iron; see - https://voussoirs.blogspot.com/2014/02/deeargee-gostwyck-shed-and-chapel.html and https://voussoirs.blogspot.com/2013/03/shetland-sheds.html : so it should not have been a surprise to drive past a corrugated iron example on the Scottish mainland. Just where this occurred had to be rediscovered on Google Earth, and confirmed by Street View, for the building was a fleeting intrigue that was admired as we moved on: “Look at that! A corrugated iron church!” - gone. One did think of turning around, but driving has its own distractions and ambitions, its own momentum and eagerness that make their own different demands on progress; to keep on going. “We’ll see it on the way back” is a strategy that always fails, as the return journey has its own different stressful demands and different conditions. In this case, it was dark. We had forgotten that the autumn days are shorter.

Brora on the Brora River

We were driving along the Scottish coast, on the northeast route from Dingwall to Wick. We had time, so thought that we would peruse the lie of this part of the land. We had been to both places before, but had never seen the context of place; the getting there – the region. One understands more about places by arriving; learning about the approach, the link to other settlements and regions. The little chapel was passed, being remembered only by its unique location in our drive for that day. For some unknown reason, the quirkiness of this part of the trek was distinctive, being recalled, known, by the aggravation of the procession through and out of the small town. Driving into this settlement was frustrating, as we were keen to arrive at our destination: time was passing. It was probably a longer trip than we had anticipated. One frequently discovers that, in Scotland, what looks like short distances on the map to one used to the Australian open countryside - “Aw, that’ll only taka cuplla ours” - takes hours longer to traverse than it would at home: such are the different conditions for driving – the narrow roads; the many small villages and towns; the terrain. The route is no motorway, and has no speedier alternative.

The main road north: leaving Brora.

The first glimpse of the church.

The transit through the town was tortuous; the delaying effort annoyed, frustrated progress. It was only once we had negotiated this congestion that we felt happy again, relaxed; free and eager to move on along the open road: “Aaah!” It was on this exit from what felt like a chaotic shambles, that the small chapel was glimpsed. It was a marvelous tiny building, surprisingly smartly sheeted in corrugated iron, all walls and roofs. The context and location were memorised, along with the name of the town. No, we would not turn back: “I’ll look it up later.” The site could be checked out on the Internet: Google Earth. We drove on, keen to reach our destination: what turned out to be a very windy Wick.

When the time came to open Google Earth, the name of the town had been forgotten, but not the drive. Oddly the characteristics of place remained as a felt experience. So, knowing only the route that we had taken, Google Earth was opened and the path was followed. One had to seek out a small town, with a road leading from it as a strip development. The little chapel was on such an open, defined exit, seen as we were leaving what had been guessed to be ‘Briira,’* to drive north. It was a day’s outing; we were keen to get a move on. All portions of the road were gauged for the unique characteristics recalled. Eventually the most likely location was looked at more closely. Surely this was it, but where might the chapel be? Street View was opened. The detailed progression along the highway was tedious, but eventually the chapel was found after many trials and errors. It was the St Columba Scottish Episcopal Church at Brora – of course!

St Columba Scottish Episcopal Church, Brora.

Yes, that was it. Street View is a valuable tool – https://voussoirs.blogspot.com/2017/10/the-need-for-street-view-in-architecture.html
https://voussoirs.blogspot.com/2019/10/taylor-square-warehouse-variations-in.html
and https://voussoirs.blogspot.com/2019/03/architectures-two-remote-islands-too.html
It was indeed the church we had seen: an excellent example of a corrugated iron-clad building. How is it that so much that was completely unexpected can be seen in such a short period, and recalled? The puzzle was: why was this a one-ff for the area? No other corrugated iron buildings had been seen. All the other buildings in the town, and on our drive, seemed to be either stone or brick, with tiles or slate roofs. What were the circumstances that caused this little structure to be clad in corrugated iron? Nearby churches were much more substantial in the use of materials and their size. Is it the Episcopal way to be frugal, modest, unassuming? The other kirks were much grander, bolder.

Church of Scotland, Brora

Free Church of Scotland, Brora

United Church, Brora

Christ the King, Brora

The street context

The Brora corrugated iron church was a very sweet little place, nicely bland in a wonderful way, holding the ambiguity of the familiar shed and strange church. One of the questions in architecture is how do the more subtle aspects of expression get revealed? How does one build a shearing shed, a dunny, a shop, or a chapel out of the one material and maintain the unique characteristics of the function being enclosed? The question is worth considering, as we see so much effort going into unique expressions today. The idea of one cheap material doing everything is something that rarely gets considered. It is not a subject of any interest to architects today, although it should be. All traditional architecture has been able to manage a variety of diverse expressions with one material, be this mud or clay brick, or timber, or stone: consider Aberdeen, ‘the granite city.’ One local favourite is the shop/house that appears in country towns. Here the shop sits directly on the front alignment or the corner of the block, connected to the house behind. Both are built from the same materials, just like every other neighbouring home, but with the duality, one part is clearly shop that is public; while the other is unquestionably house that is private. The division is clear, effortlessly articulated without any obvious or specific definition or separation.

Shop/house examples, Broken Hill, Australia

The Brora chapel is simple and unpretentious. It is as un-Gehry/Hadid as anything could be, yet it holds a spiritual quality in its naive elegance. Howard Robertson wrote about symmetry and proportion, subjects mocked today as being, well, just unthinkably old fashioned, terribly out of date - just not 'cool'; but this little place relies for its character on these straightforward matters. The large gable of the main ‘shed’ topped by a cross, has a small porch extension in the front with a hipped roof and a mirroring centre gable over the main entry axis. Along the side – churches usually have side entrances – there is another projecting mass that is roofed by the extension of the main slope of the church roof. The windows are simple openings with just a hint of ecclesiastical detailing. Timber frames are slightly shaped with moldings to suggest an arched opening, referencing a Gothic window; and that is all. Yet the tin mass rings out chapel, a small church. One could recognise this even in passing.

It might be that the drive by was memorable because of the unique exposure of this building to the main road. It sits on a corner block, backed by a dense shroud of trees. As the road runs north, one sees the southern aspect, then passes the western entry, to glimpse the northern facade in the rear vision mirror. One realises that this shed has the traditional orientation of western spiritual centres – east-west, with the altar in the east, the entry on the west. Indeed, one glimpses a slight narrowing of the building on the east, a variation that seems to be a gesture to the shaping of an apse. The search for an interior view on-line revealed this to be so.

Interior of St Columba Episcopal Church, Brora.

In the rummaging around looking for the Brora chapel, one stumbled across other churches and corrugated iron buildings - see below. Some were Episcopal churches. Is this the preferred material for these? Australians are going to have to change their thinking on corrugated iron and realise that it is an English invention; that it was transported across the world to all its colonies; Malaysia has its corrugated iron buildings too, as do many other places. The material has all of the memories of cringe-worthy colonialism that we seek to forget today. Australia lies at the tail end of a long history, stirred recently by Glen Murcutt and his buildings that have stimulated a fashionable interest in ripple iron in forms that “touch the ground lightly.” The jargon is catchy, but the reality is otherwise, somewhat like that associated with the material itself.

Murcutt's 'Marie Short' house at Kempsey, Australia.

The Brora church generates much to consider and peruse, and perhaps to reconsider. We are not alone in being enthusiastic about this product that was invented by Henry Robinson Palmer in the 1820’s, just over fifty years after Cook arrived on the lands of our aboriginal occupiers: see - https://www.google.com/search?q=who+invented+corrugated+iron&oq=who+invented+corrugated+iron&aqs=chrome..69i57.5614j1j8&sourceid=chrome&ie=UTF-8 Palmer was an architect and engineer to the London Dock Company. The original corrugated iron in Australia probably came out as ballast with the convicts. It is a past that we seem to want to ignore in favour of the home-grown, emotive ‘blokey’ story: “She’ll be right mate!” "Yeah; no worries" - " 'on ya."#

See Google Images for other Scottish corrugated iron churches – esp St Fillan’s Church, Killin, another corrugated iron kirk. The Episcopal church at Doune is a contrast, being more like a Horbury Hunt building; brick and tile.

St Fillan's Church, Killin

St Madoc's Episcopal Church, Doune

Kangaroo Valley Anglican Church, Horbury Hunt, 1871.

For an excellent visual record of corrugated iron structures in the UK, see: https://www.johnhrhodes.co.uk/photo_10564890.html#photos_id=14268619 These are a few of the images:

See also: https://www.arct.cam.ac.uk/Downloads/ichs/vol-3-3097-3116-thompson.pdf - A Study of Early Corrugated Iron Structures in Rural Scotland.

THE RETURN

NOTE:

All the 'passing' images of the Episcopal church at Brora, and the examples of the shop/house, have been taken from Street View. Other photographs are from Google Images.

This tiny, modest building surprisingly holds something of the panache of Wells Cathedral.

Wells Cathedral

For more on Brora, see: https://en.wikipedia.org/wiki/Brora

It is interesting to note the confusion with the remembered name that was wrongly recalled as Briira. The Gaelic name of the town is Brúra.

In Australia, the role of evidence that might help understanding any issue has been highlighted in the ABC TV Q&A programme of 3 February 2020. In an article by Michael Mann published by The Guardian, (why not the ABC?), the 'most memorable exchange of the evening' was noted. It was made by Liberal senator and former major-general in the Australian Army, Jim Molan, a human-induced climate change denier, 'shockingly confessing, live on air, that he is "not relying on evidence" for his dismissive views.'

If this approach to evidence is commonplace, then it seems unlikely that the parochial Australian understanding of corrugated iron will ever change.

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ON GARDENING

I am strongly of the opinion that the possession of a quantity of plants, however good the plants may be themselves and however ample their number, does not make a garden; it only makes a collection. Having got the plants, the great thing is to use them with careful selection and definite intention. Merely having them, or having them planted unassorted in garden spaces, is only like having a box of paints from the best colourman, or, to go one step further, it is like having portions of these paints set out upon a palette. This does not constitute a picture; and it seems to me that the duty we owe our gardens and to our own bettering in our gardens is so to use plants that they shall form beautiful pictures; that, while delighting our eyes, they should be always training those eyes to a more exulted criticism; to a state of mind and artistic conscience that will not tolerate bad or careless combination or any sort of misuse of plants, but in which it becomes a point of honour to be always striving for the best. Gertrude Jekyll Colour in the Flower Garden Mitchell Beazley London 1998 – Introduction (first published 1908)

MORE IS LESS

Significantly, in the era of the ‘information revolution’, the same process is now affecting disinformation: whereas in the past it was lack of information and censorship which characterized the denial of democracy by the totalitarian state, the opposite is now the case. Disinformation is achieved by flooding TV viewers with information, with apparently contradictory data. The truth of the facts is censured by over-information, as we have seen from the press and television discussing the Balkans. The globalitarian state, built out of economic-strategic alliances, is no longer old ‘Anastasia’ with her scissors: it is Babel. Now more is less. And in some cases, less than nothing. Deliberate manipulation and unintentional accidents have become indistinguishable.

Paul Virilio Strategy of Deception Verso 2007 p.48

(first published Editions Galilee 1999)

‘That which precedes the event is not necessarily its cause,’ claims the wisdom of the ancients. p.76

As Negroponte has rightly remarked, with the ‘liberation of information’ on the Web, what is most lacking is meaning or, in other words, a context into which Internet users could put the facts and hence distinguish truth from falsehood. On the Web, where, as everyone knows, the terrorist temptation is constant and where depredations of hackers are committed with impunity in a strange state of legal indeterminacy, the difference between (true) information and (false) deception fades a little more each day. In entering the looking-glass worlds of television and home computers, we are in the end left in the position of Kinglake’s old ‘English soldiery’. As they saw it,

insofar as the battlefield presented itself to the bare eyesight of men, it had no entirety, no length, no breadth, no size, no shape and was made up of nothing . . . In such conditions, each separate gathering . . . went on fighting its own little battle in happy and advantageous ignorance of the general state of the action; nay, even very often in ignorance of the fact that any great conflict was raging.

As Albert Camus asserted: ‘When we are all guilty, that will be true democracy.’ p.78

ENCOUNTERING CONRAD

Ryszard Kapuściński The Other Verso London 2018, p. 92

At the end of his book, Kapuściński asks whether, in our encounters with others in the future:

Will we jointly wish to refer to what – as Conrad puts it - ‘speaks to our capacity for delight and wonder, to the sense of mystery surrounding our lives; to our sense of pity, and beauty, and pain; to the latent feeling of fellowship with all creation – and to the subtle but invincible conviction of solidarity that knits together the loneliness of innumerable hearts: to the solidarity of dreams, in joy, in sorrow, in aspirations, in illusions, in hope, in fear, which binds men to each other, which binds together all humanity – the dead to the living and the living to the unborn.’?*

* J. Conrad, Preface to The Nigger of the ‘Narcissus’: A Tale of the Sea, New York: W.W.Norton, 1979.

Architecture stands in between of all of these circumstances of encounter, but how does it explain itself beyond being a bespoke ‘grand design’ of a potential genius?

ON THE CULTURE OF OTHERS

Herodotus . . . wanted to know them because he understood that to know ourselves we have to know Others, who act as a mirror in which we see ourselves reflected; he knew that to understand ourselves better we have to understand Others, to compare ourselves with them, to measure ourselves against them. As a citizen of the world, he did not believe that we should isolate ourselves from Others, or slam the gates in their faces. Xenophobia, Herodotus implied, is a sickness of people who are scared, suffering an inferiority complex, terrified by the prospect of seeing themselves in the mirror of the culture of Others.

Ryszard Kapuściński The Other Verso London 2018, p. 19

CLEVER PEOPLE SELF-DOUBT

I last met him when Philomena came out back in 2013. Back then, Coogan was a bracing, combative interviewee. He saw every question as a potential ambush and moved to thwart any perceived journalistic angle. Today, though, he seems more comfortable with the process, more at ease with himself. It used to be that he felt he always had to have his guard up. Now he accepts that he can sometimes afford to let it drop. He’s middle aged and a mass of insecurity and contradictions. He suspects that, on balance, that’s not such a terrible thing to be.

“And actually I think acknowledging your own fallibility makes you a better artist and a better person,” he says in a rush. “It’s fairly obvious to me that the real wisdom lies in seeing people’s failings and trying to understand them. Because the alternative is that very childlike, Donald Trump thing of believing that admitting any weakness is fatal. What was it Bukowski said? All the clever people are full of self-doubt and all the stupid people are very confident. That’s the era we’re living in now. That’s the era I don’t want to be a part of. So all you can do is try to go about things differently. Do interesting work and don’t be a cunt.”

Coogan gulps for breath. His eyes widen and then he rocks with laughter. “There you go, that’s my big artistic statement,” he says. “Do interesting work and don’t be a cunt. Took me the best part of an hour. Got there in the end.”

https://www.theguardian.com/film/2019/jan/04/steve-coogan-interview-stan-and-ollie

HILLS

The hills bespeak a healing power and closeness to unseen help now lost in the security of modern welfare. Those who befriend the silent peaks in a lifetime's work know well their embracing strength. (p.91)

For only once is it given to man to lie in the arms of the eternal forces which give all matter form. (p.98)

Iain R Thomson Isolation Shepherd Birlinn, Edinburgh, 2007

I will lift up mine eyes unto the hills, from whence cometh my help.

My help cometh from the Lord, which made heaven and earth.

Psalm 121 King James Version (KJV)

SPAN

17 August 2012

This blog began as a co-operative concept. While the idea and the stimulus was generated through discussion, the blog has turned out to be an individual enterprise. SPAN stands for ‘Spence and’ in the context of others. As a word, it fitted in nicely with the idea of voussoirs - parts and pieces, complete with keystones, that could ‘span’ the gaps in understanding and communication. The word SPAN also allowed for a shared input into a blog.

Spence Jamieson is an architect and the author of these articles. The blogs show the scope of his interests.

THE IDEA

chapters and verses as architectural commentary:

the wedge to isolate, array and shape ideas; the keystone to highlight core, supporting issues. voussoirs is a concept to start an architectural discussion to span the large gap in the debate on things architectural; a bridging of the void in architectural issues by exploring considered bits and pieces. The state of the profession today is highlighted by silence and self. It is introvert and protective. Educational centres remain isolated within their own constructs, being run primarily as businesses. They put very little back into the community. They indulge themselves in their own interests and exclude contrary and different ideas and ideals. They constantly avoid any challenge on concepts or strategies that might change the plotted course. Rarely does comment ever come from this academic world into the public or any arena. Very few publications help direct the public interest. Rarely do newspapers grasp the issues and explore them. One aspect may be given space in the popular press, but architectural debates and concerns are rarely given attention. The professional institutes are doing much the same as the educational institutions. Private practice is doing likewise, offering, if anything, only its own pushy propaganda to the public. Yet there is a discussion and debate in these silences that needs a larger and more open platform. Discussion is alive and well amongst a few in at least one curry house, but the debate needs to be a broadened. voussoirs is the place for this discussion. It is a site for ideas, comment, articles, and critiques on things architectural and associated issues. It is here that matters can be aired and ideas discussed and debated without fear of the neglect and disdain that institutions and private groups and publishers give to open speaking and differing ideas.

There can be no true understanding of any idea if discussion and debate are curtailed in favour of a preferred position.

ON COMMUNICATION

. . . there has been a growing feeling of concern to solve what is now commonly called “the problem of communication.” But if one observes efforts to solve this problem, he will notice that different groups who are trying to do this are not actually able to listen to each other. As a result, the very attempt to improve communication leads frequently to yet more confusion, and the consequent sense of frustration inclines people ever further toward aggression and violence, rather than toward mutual understanding and trust.

David Bohm On Dialogue Routledge, Oxon, 1996 (2004) p.2

ON ART & METHOD

Even in relationships with inanimate objects and with nature in general, something very like communication is involved. Consider, for example, the work of an artist. Can it be properly said that the artist is expressing himself, i.e., literally “pushing outward” something that is already formed inside him? Such a description is not in fact generally accurate or adequate. Rather, what usually happens is that the first thing the artist does is only similar in certain ways to what he may have in mind. As in a conversation between two people, he sees the similarity and the difference, and from this perception something further emerges in his next action. Thus, something new is continually created that is common to the artist and the material on which he is working.

David Bohm On Dialogue Routledge, Oxon, 1996 (2004) p.4

THE NECESSITY OF THE INCOMPLETE

The early 50's and 60's is a period that is gaining interest in architectural ideas. Perhaps this is why Princeton chose to republish The Tao of Architecture. It is a beautiful little book that discusses the implications of traditional wisdom in architecture. Given the astonishing lack of direction in current architectural theory, the publication is very timely.

Amos Ih Tiao Chang, The Tao of Architecture, Princeton University Press, Princeton, 1956, reprinted 2017.

p.26

Laotzu's idea of formation is heavily concerned with emptiness or non-existence. To him who regards nothing as persistent, what is essentially important in things is the possibility of becoming something, not the opportunity of remaining as something confronting deterioration. Consequently, meaningful incompletion is taken as the most desirable state of tangible being.

p.22

. . . the full meaning of existence is beyond the power of any manifestation. What appears tangible, architectural or natural, is only a means to suggest that which is lacking in appearance and existing in man's intangible understanding and aesthetic feeling.

LIVING IN IMPERMANENCE

Maybe it is a good thing for us to keep a few dreams of a house that we shall live in later, always later, so much later, in fact, that we shall not have time to achieve it. For a house that was final, one that stood in symmetrical relation to the house we were born in, would lead to thoughts – serious, sad thoughts – and not to dreams. It is better to live in a state of impermanence than in one of finality.

Gaston Bachelard The Poetics of Space

see: THE NECESSITY OF THE INCOMPLETE in the sidebar

THE REAL AND THE IMAGINARY

I prefer, by far, real islands to imaginary islands, just as I prefer prime documents to novelistic remakes. That's because the real is richer than the imagination. The real demands investigation and is an invitation to sensitive knowledge, whereas the imaginary is more often than not just a collection of stereotypes, a soup of clichés offering an infantile kind of satisfaction. Then, a relationship to the real and its resistance requires changes in thought, in ways of being, in ways of saying, it leads to a transformation of the self. Whereas imagination is nothing but compensation. There's even something horribly autistic about sitting in one spot and spinning out invention by the yard. How much more interesting an open and poetic process involving contemplation, study, movement, meditation and composition.

Kenneth White Across The Territories Travels from Orkney to Rangiroa Polygon Edinburgh 2004 p.86

VISION, CIVILIZATION & SPIRIT

The architect who combines in his being the powers of vision, of imagination, of intellect, of sympathy with human need and the power to interpret them in a language vernacular and time - - - is he who shall create poems in stone.

When you look on one of your contemporary 'good copies' of historical remains, ask yourself the question: Not what style, but what civilization is this building? And the absurdity, vulgarity, anachronism and solecism of the modern structure will be revealed to you in a most startling fashion.

It cannot for a moment be doubted that an art work to be alive, to awaken us to life, to inspire us sooner or later with its purpose, must indeed be animate with a soul, must have been breathed upon by the spirit and must breathe in turn that spirit.

Louis Sullivan

AN UNCHANGING PROFESSION

ARCHITECTURAL PRACTICE

. . . no one can relieve (the architect) from the need to rely on his own discretion, for that discretion is linked to a responsibility which belongs to no one but (the architect). It is the exercise of discretion hampered by considerations of cost, of risk, of exact justice, of conflicting interests, of uncertainty as to facts, of misunderstandings and of diverse individualities and dishonest or incapable agents, which is the chief care and preoccupation of architectural practice. To design a building, to draw and specify every part of it, and to direct its construction and see it completed with no other anxieties and dilemmas than belong to the exercise of those duties, is unknown.

H.B.Creswell The Honeywood Settlement Faber and Faber Limited London 1967 (fourth edition: first edition 1930 Architectural Press) p.128

MENDING WALL

Something there is that doesn't love a wall,
That sends the frozen-ground-swell under it,
And spills the upper boulders in the sun,
And makes gaps even two can pass abreast.
The work of hunters is another thing:
I have come after them and made repair
Where they have left not one stone on a stone,
But they would have the rabbit out of hiding,
To please the yelping dogs. The gaps I mean,
No one has seen them made or heard them made,
But at spring mending-time we find them there.
I let my neighbor know beyond the hill;
And on a day we meet to walk the line
And set the wall between us once again.
We keep the wall between us as we go.
To each the boulders that have fallen to each.
And some are loaves and some so nearly balls
We have to use a spell to make them balance:
'Stay where you are until our backs are turned!'
We wear our fingers rough with handling them.
Oh, just another kind of out-door game,
One on a side. It comes to little more:
There where it is we do not need the wall:
He is all pine and I am apple orchard.
My apple trees will never get across
And eat the cones under his pines, I tell him.
He only says, 'Good fences make good neighbors'.
Spring is the mischief in me, and I wonder
If I could put a notion in his head:
'Why do they make good neighbors? Isn't it
Where there are cows?
But here there are no cows.
Before I built a wall I'd ask to know
What I was walling in or walling out,
And to whom I was like to give offence.
Something there is that doesn't love a wall,
That wants it down.' I could say 'Elves' to him,
But it's not elves exactly, and I'd rather
He said it for himself. I see him there
Bringing a stone grasped firmly by the top
In each hand, like an old-stone savage armed.
He moves in darkness as it seems to me~
Not of woods only and the shade of trees.
He will not go behind his father's saying,
And he likes having thought of it so well
He says again, "Good fences make good neighbors."

Robert Frost

CATHEDRALS and SYMBOLISM

Everything is the symbolical representation of an idea. p.28

The same artists, who had to follow a strict rule when treating the history of God, could use all of their imagination when treating the ornamental: whence the blossoming of the grotesque and the original. p.38

In those days religion, drama, and art had the same aim and sought to provoke the same thoughts. They did not pretend to amuse the people; they endeavoured to teach them. p.51

This way of thinking and reasoning takes sometimes a very subtle turn. p.53

Hélène Fouré The French Cathedrals Their Symbolic Significance Bruce Humphries Inc. Publishers, Boston, 1931

THE COMPLIMENT & THE CRITIC 2

ON DEMOLISHING BUILDINGS

Nothing appears to me much more wonderful, than the remorseless way in which the educated ignorance, even of the present day, will sweep away an ancient monument, if its preservation be not absolutely consistent with immediate convenience or economy. Putting aside all antiquarian considerations, and all artistical ones, I wish that people would only consider the steps, and the weight of the following very simple argument. You allow that it is wrong to waste time, that is, your own time; but then it must be still more wrong to waste other people’s; for you have some right to your own time, but none to their’s. Well, then, if it is thus wrong to waste the time of the living, it must be still more wrong to waste the time of the dead; for the living can redeem their time, the dead cannot. But you waste the best of the time of the dead when you destroy the works they have left you; for those works they gave the best of their time, intending them for immortality.

John Ruskin Lectures on Architecture George Routledge & Sons Limited, London p.109

THE COMPLIMENT & THE CRITIC 1

How to avoid insult

But how much of nature have you in your Greek buildings? I will show you, taking for an example the best you have lately built; and, in doing so, I trust that nothing that I say will be thought to have any personal purpose, and that the architect of the building in question will forgive me; for it is just because it is a good example of the style that I think it more fair to use it for an example. If the building were a bad one of the kind, it would not be a fair instance; and I hope, therefore, that in speaking of the institution on the mound, just in progress, I shall be understood as meaning rather a compliment to its architect than otherwise. It is not his fault that we force him to build in the Greek manner.

John Ruskin Lectures on Architecture and Painting George Routledge & Sons Limited; New York: F.P.Dutton & CO - p.64-65

ON EDUCATION

'. . those who are responsible for giving instruction in the theory of architecture should be practising architects. The warning is necessary because, strange though it may seem, English schools of architecture to-day tend to be run by men who either do not practise at all, or whose practices are for them a very subsidiary spare-time occupation. Often a teaching appointment is a means by which a clever student avoids the humiliation of entering an office as a junior assistant, thus depriving himself of the only opportunity he will ever have of learning something of the practical side of his profession from the bottom upwards. There can be no doubt whatever that the teaching of theory has suffered severely as a result of this habit: and this leads me to the conclusion that no man should be permitted to teach until he is recognized by his Faculty as a Master of Theory and Practice. In other words, he should be not only a practising architect but also, what is unfortunately a much rarer specimen, a good architect.'

W.A. Eden, The Process of Architectural Tradition, Macmillian & Co. Ltd, London, 1942, p.p. 86-87

ETHICS

Thus Pugin laid the foundation stones of that strange system which dominates the nineteenth-century art criticism and is immortalised in the Seven Lamps of Architecture: the value of a building depends on the moral worth of its creator; and a building has a moral value independent of, and more important than, its esthetic value. We must not consider this emphasis on morality peculiarly Victorian. Whenever esthetic standards are lost, ethical standards rush in to fill the vacuum; for the interest in esthetics dwindles and vanishes, but the interest in ethics is eternal.

Kenneth Clark The Gothic Revival - An Essay in the History of Taste, (1^st edition Constable 1928); third edition John Murray 1962, reprinted 1974, p.149.

MODERNITY

The everyday is covered by a surface: that of modernity. News stories and the turbulent affectations of art, fashion, and event veil without ever eradicating the everyday blahs. Images, the cinema and television divert the everyday by at times offering up to its own spectacle, or sometimes the spectacle of the distinctly noneveryday; violence, death, catastrophe, the lives of kings and stars – those who we are led to believe defy everydayness. Modernity and everydayness constitute a deep structure that a critical analysis can work to uncover.

Henri Lefebvre, The Everyday and Everydayness, in Stephen Harris and Deborah Berke, Architecture of the Everyday, Princeton Architectural Press, New York, 1997, p.37.

NAMING

The simplest act of substitution is to put the name of a maker in the place of his or her work, which amounts to a paraphrase in itself. . . . All paraphrase sets aside the original: To put the name in place of the painting is to remove it from immediate consciousness; to narrate the life of an individual is an act profoundly different from looking into a painting and one that cannot be conducted simultaneously with it. To substitute a temporal narrative, already present in a name, for the physical work of art is to give up those features of the thing that were transient and unrepeatable, bound to a moment that is irrevocably ended; the unique insistence is, for the moment at least, sacrificed on the altar of continuity.

Thomas Crow, The Intelligence of Art, The University of North Carolina Press, 1999, p.1.

ON BRANDING

Branding is now the art of getting people to think what something might be rather than what it necessarily is. It's about the manipulation of the virtual reality in which so many live. The manipulators include anyone with an interest in what we might think of them - not just big companies with products to sell but political parties with votes to win, design gurus with clients to attract - anyone, in other words, acting in some kind of market. They all have an interest in controlling their appearance to make us believe it is the reality.

John Humphrys Beyond Words How Language Reveals The Way We Live Now Hodder and Stoughton. Great Britain 2006, p. 86-87

see:

http://voussoirs.blogspot.com.au/2015/10/faking-provenance-misuse-of-meaning.html

PRECONCEPTION

Leone Huntsman Sand in Our Souls The Beach in Australian History Melbourne University Press 2001, p.16:

Thus first impressions were filtered through existing preconceptions, starkly revealed in Sir Joseph Banks's description of the people seen from Captain James Cook's Endeavour when it first touched on the Australian continent in 1770:

In the morn we . . . [discerned] 5 people who appeared through our glasses to be enormously black: so far did the prejudices which we had built on Dampier's account influence us that we fancied we could see their Colour when we could scarce distinguish whether or not they were men.

Here Banks refers to William Dampier's unfavourable accounts of the West Australian aboriginal people in published accounts of his landings in 1688 and 1699, and reveals his own awareness of the extent to which perception was influenced by expectation.

see: http://voussoirs.blogspot.com.au/2014/04/seeing-what-we-believe-idyllic-visions.html

THE MUSE - GETTING IT RIGHT

"It can be in the morning, any old time, I wake up with an idea and it starts following you around.

"You go, 'Ah that's good' because you know when it's going to work, it's going to be fruitful.

"Other times you'll get the edge of an idea and maybe it fades away or there's just no way it can be made to serve, you know?

"Then you just, it takes its time and you work on it and if necessary you work on it more than once. I'm known to work on it two or three times before you get it right."

Les Murray

http://www.abc.net.au/news/2015-10-02/les-murray-latest-volume-reflects-on-bunyah/6816714

http://www.lesmurray.org/

JARGON

The world seems to find it necessary to use more and more jargon in general reporting and conversation. It is especially noticed in accounts and discussions on the arts. The ABC TV arts programme presented on 7 January 2017 at 6:15pm had more jargon than usual; indeed, had more unusual expressions than previously encountered, ones that had not been heard before:

"unpicking the tapestry" of one's life;

and

looking at "the fan deck of what you do."

These reminded one of other popular fashionable expressions:

“to unpack an issue,” meaning to analyse it in some detail;

and

“to segue,” meaning to shift to a new topic or activity.

This last term is a favourite of radio announcers. The Italian word is often misspelt as ‘segway’ because of the similar phonetic sounding that is more commonly understood as Segway, the brand of a human transporter.

The parallel is interesting, as the idea of being ‘transported’ is common to both words, but it seems to hold little interest to the radio voices that appear just too cleverly happy with the use of this different, interesting expression.

Friday 7 February 2020

A TIN CHAPEL - THE BRORA EPISCOPAL CHURCH

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