Post-Street Mall is an informal market space where vendors are allowed to sell their hand crafted objects. This central axis down the pedestrian dominant road is specifically set out for this purpose which is a permanent tourist attraction that generates an income for these business people. This is, to a certain extend, a structured informal market.
These nomad vendors, who can be seen all over the city, have no designated areas that are set out for them. However, they are part of the urban fabric and generally provide for the local public (not very often for tourists).
Common items sold by these vendors are daily ‘needs’ and ‘wants’, such as airtime, cigarettes and candy. This creates convenience.
The conceptual framework intends to combine these characteristics by merging a structured market but still keeping the informality of it. The market provides attractions for the tourist as well as for the locals in order to optimize the pedestrian flow on site, which ultimately caters to different social classes, creates social division of labour as well as generating SDL and different levels of incomeAs mentioned earlier, the site not only creates symbolism as a whole by contrasting colonial architecture with the monument (see ‘merging history’ in booklet) , the intervention and program also creates symbolic meaning.
The new market is what brings people of all classes and cultures together.
Securitization and segregation of the urban realm
“Independent income generation or privatization became a crucial factor in the management of many heritage places”(p.34)
Segregation is evident in who is allowed to own certain buildings and certain pieces of land.
This causes the issue of owners privatizing their buildings for personal use. Consequently, this subtracts from the rich urban fabric that integrates the entire nation. Heritage buildings, in this regard, make for ideal public spaces or buildings. Moreover, the class segregation also affects the country on an economic level.
Every individual has the right to the city, but change can only happen what acting as a collective in order to reinvent the city through urbanization (Harvey, 2012)
The intervention, however, does not allow for the physical segregation, but symbolically and aesthetically represents how this segregation has taken place within our history, but allows for an open communal space on the inside, showing the sense of community created (see diagram).
Securitization and segregation of the urban realm
“Independent income generation or privatization became a crucial factor in the management of many heritage places”(p.34)
Segregation is evident in who is allowed to own certain buildings and certain pieces of land. This causes the issue of owners privatizing their buildings for personal use. Consequently, this subtracts from the rich urban fabric that integrates the entire nation. Heritage buildings, in this regard, make for ideal public spaces or buildings. Moreover, the class segregation also affects the country on an economic level.
Every individual has the right to the city, but change can only happen what acting as a collective in order to reinvent the city through urbanization (Harvey, 2012)
The intervention, however, does not allow for the physical segregation, but symbolically and aesthetically represents how this segregation has taken place within our history, but allows for an open communal space on the inside, showing the sense of community created (see diagram).
Intellectual property belongs to an individual/group, such an artist or even a cultural tribe, as they are the ones who come up with the creative ideas and have the right to copyright it. Therefore, it is also their right to solely benefit from the economic value of those creativities. However, in some cases, in order to let those creative ideas and tribes be experienced, intellectual properties need to be spread and taught on a wider scale. In such cases, the individual/group have the virtue of making a profit out of it.
There is a conflict between national heritage and the intellectual right of the people as the heritage that the nation wants to express to the world might not be the vision of the indigenous communities and artists. This goes in conjunction with the question of ‘what is the truth behind our heritage?’ and ‘what do we want outsiders to see and know?’. This is where the conflict comes in and some heritage ends up unpublicized.
It is important to view heritage as part of a whole that includes cultural, social, political and economic practices, which create public unity and uniqueness. Maslow’s pyramid of human needs shows the hierarchy of the social needs people long for (see diagram on the left)
Within the framework, the most distinctive needs that it touches on are the material and social needs. The intervention ensures physical safety and security (to an extent) as an enclosure has been provided that shield from the element. Group membership and friendship can be formed along with the sense of achievement if one is able to generate ones income or even be able to educate others on ones culture. Spiritual needs are also met, as there is sense of freedom and independence that is felt when being able to economically sustain oneself and bring to light ones cultural narrative (as everyone has the right in doing to). The diagram expressing these needs in reference to the conceptual framework (see diagram on the right).
Remember! This is just a sample.
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