Travel between Different Metropolis and Memory

1. HUMAN LANDSCAPE
   My work alludes to houses and man-made structures, although I am not interested in a representational document beyond its existence in a fragmentary form. Fragmented, it re emerges as a symbol of the damage that has been inflicted on the contemporary human condition. I prefer impoverished and deteriorated spaces that accumulate past and present traces of a life that has been lived. I try to fuse philosophical reflection with aesthetic composition in a successful alliance, which constitutes the ultimate work
2. VOID
   Is there a city specific ethics? Is there a void in new communication and connection networks? Is the new media isolating human beings, pushing them into physical and mental voids? What is the code for a new genetic body? Because everybody is disconnected in some way, life is lived through networks, by getting connected and maybe creating; city vacancy!
3. HUMAN ISOLATION
   Through the process of construction I find the confidence I seek in other areas of my life. Here I am safe to contemplatively excavate the layered depths of my existence and to transform materials into something beyond their pre-determined destinies. Examining and reconsidering the boundaries of identity has filled me with questions.
   The synchronized language of self-exploration that weaves its voice into the process/work. The individual drifts towards isolation, objects whisper the answers, and sometimes we are all disconnected!!! as the city instills a hollowness in the notion of the social being; city vacancy!
4. MASS RELATIONS/ RELATIONSHIPS OF MASS
   Architectural spaces present an exemplary form of recognition. They also serve as points of convergence with memory. Essentially, however, space is far more than the appropriation of reality – it is a way of creating the world. A world counter to nature. Culture versus nature. From a different standpoint, architecture is an instrument that serves to explain the world.
5. GLOBALIZATION
   A city made of dynamic elements, characterized by their ability to change in relation to evolving human and urban needs. The post-colonial city is such a vastly dynamic machine, perpetually transforming itself and constantly offering the possibility of finding everything within it. The infrastructure does not change, but interfaces evolve to accommodate development. We can call it ‘urban life”, this vertical development within the city, which projects a new layer of urban sprawl. The process is not restricted to a specific site – aspects of it travel everywhere with us, but the result is a destruction of classical space, time and perception. It also brings with it immigration, refugees, new poverty, (new) classes, exiles and social conflicts.

THE MECHANICAL EYE AND THE DREAM PALACE
CITY IS THE MAN, MAN IS THE CITY

1. INVISIBLE ETHICS LAYER
   Together, the vertical and horizontal establish a system and order a map that shows where we are in the world. In a different way, an architectural space is tangible proof for human beings but does it reveal the ethical layer in the city? In fact, we design ourselves in two ways: horizontal, establishing the idea of an attitude or an idea of distance, and vertical, demonstrating closeness and intimacy; the first experience of this is the shadow a human being casts. The perfect moment would be the moment we attain a successful balance between form and content, past and present, the self as we are, and the world.
2. SOCIAL CROSSROADS
   This is a fundamental question: will these social crossroads lead the new post-colonial cities towards a new “mobile” form of imperialism? Or will the cities be transformed into sites that involve a larger number of people in the process of global change. The second solution will bring a real social and human crossroads into existence. For this reason it is necessary to study associations between human beings, to multiply these studies and approach them from different viewpoints, to connect the different souls of human beings through a world map.
3. IDEA OF SUSTAINABILITY
   Architecture is an agent of change, which is why a leader like Mahatma Gandhi is called “the architect of the nation”. Not a political leader, nor a historian, but the architect. The generalist who speculates on how the pieces could fit together in more advantageous ways. Someone concerned with what matters, issues such as valuing the visual component of life, so evident in the traditional habitat, far from the epicene enthusiasms of today’s fashionable eclecticism. On the contrary, we need to have a deep enough understanding of our past to be able to value it, and we must also know it well enough to know why and how it must be changed. Architecture is not just a reinforcement of existing values – social, political or economic, it should serve to open new doors, to new aspirations.

Will the cities of the developing world survive the next few decades? The answer may well depend on whether or not we have the perspicacity to unearth and recognize the stones and the trees… as they gradually coalesce into the new landscape.