Women's expression in the built environment has often been said to be at the scale of the domestic - relating to spaces of maternal care and nurturing (Rendell. 2000: 02). The history of the representation of women in the public space and the public imagination in Morocco is a complex one. Pre-dating the advent of Islam to Morocco, Morocco was part of a region inhabited mostly by a non-Arab Amazigh[1] people (Hsain. 2006).Most Amazigh tribes during the 4th - 6th centuries are recorded to have been matrilineal, such as the Tuareg tribes of North Africa. Thus, Amazigh women have historically inherited significant roles in local communities. Amazigh women have had a lasting position in Moroccan folklore and myth - the tale of Aisha Qandisha has existed since at least the 7th century. She is said to have been a shape-shifting female spirit that takes the shape of multiple beings. Aicha Qandisha, unlike other spirits in Moroccan folklore, appears mostly in men's dreams and is said to make a man posessed by her impotent, homosexual or seduced into infidelity. Such folklore remains inherent in Morocco today. The position of Aicha in Moroccan folklore is also said to absolve men of their "ills", and places the blame on the female spirit form. (Chambers, Curti 1996: 123). Morocco's eras of colonisation and even some its current politics still carry these manifestations of fears and biases toward the power and representation of women. The word رحس) sihr)[3] in Arabic is the word for "glamour" and also the word for "magic". Interestingly, in English, the etymology of the word glamour is from the Welsh grameyre, which is also the word for magic, or illusion. Illusion and veiling are at the core of the word glamour, implying that there are tactics of deceit, concealment, power and mystery at the heart of what it is to be "glamorous". My Major Design Project, the Port of رحس ,is situated between these two constructs. At one level, it draws on the world of Moroccan mythology and folklore, both of which are very prevalent and play significant roles in daily life and belief systems of many Moroccans. On another level, it draws on feminine forms or forms of expression related to and expressing the feminine. Situated across three sites significant to the re-dressing of histories and legacies of female oppression and representation, the project takes the form of new story for Aicha Qandisha, one in which she is re-patriated across the three sites - a concubine slave ship, the court of law and the King's palace. A mashrabiya, is an architectural element which is characteristic of Arabic architectures. It is a type of projecting oriel window enclosed with carved wood latticework. It is used as a veiling device to shield women in the home (or historically, the harem*) from the prying eyes of men. Drawing on this construct, the Major Design Project proposes a number of new, reconfigured mashrabiya - playing critically with Arabic and Islamic codes and forms of feminine identity as a material for designing and consolidating physical and visual representation for women in the built environment. The Port of رحس literally re-dresses the three sites, in its architecture and the new constructed narratives that play out on the sites. It draws on the notions of mashrabiya and burqa* and other architectural and cultural dressings and adornments related to the female and concept of veilings and proposes new forms which seek to express, represent and empower the image of women.
اصطلاحهای موضوعی کنترل نشده
اصطلاح موضوعی
Design
اصطلاح موضوعی
North African studies
اصطلاح موضوعی
Womens studies
نام شخص به منزله سر شناسه - (مسئولیت معنوی درجه اول )