{"id":18092,"date":"2014-10-24T06:13:06","date_gmt":"2014-10-24T04:13:06","guid":{"rendered":"http:\/\/veredes.es\/blog\/?p=18092"},"modified":"2023-01-10T19:43:12","modified_gmt":"2023-01-10T18:43:12","slug":"los-espacios-del-poder-inigo-garcia-odiaga","status":"publish","type":"post","link":"https:\/\/veredes.es\/blog\/los-espacios-del-poder-inigo-garcia-odiaga\/","title":{"rendered":"[:es]Los espacios del poder | \u00cd\u00f1igo Garc\u00eda Odiaga[:gl]Os espacios do poder | \u00cd\u00f1igo Garc\u00eda Odiaga[:en]The spaces of the power | \u00cd\u00f1igo Garc\u00eda Odiaga[:]"},"content":{"rendered":"

[:es]

\"\"<\/a>
El hombre del tanque de Tiananmen Copyright \u00a9 1989 Jeff Widener<\/span><\/figcaption><\/figure><\/p>\n

El espacio p\u00fablico tiene m\u00faltiples entradas, su paradigma puede ser la plaza, pero tal vez tambi\u00e9n puede serlo en la actualidad Internet. Para colocar una gran fuente o una estatua en un gran plaza, en la antig\u00fcedad se esperaba a un d\u00eda de intensas nevadas. Se observaba qu\u00e9 espacio de la plaza quedaba virgen, libre de pisadas o tr\u00e1nsitos de carros y mercanc\u00edas, y as\u00ed se detectaba un espacio muerto en el que colocar el mobiliario urbano.<\/p>\n

Este curioso mecanismo fue recogido por Camillo Sitte en 1889 al publicar el libro que le encumbrar\u00eda a la historia del urbanismo, \u00abEl arte de construir las ciudades\u00bb.<\/em> Sitte recorri\u00f3 todas las grandes ciudades de Europa tratando de identificar los aspectos que las hac\u00edan acogedoras, interesantes y agradables. Intent\u00f3 descifrar el c\u00f3digo de leyes que hab\u00edan creado esos cascos hist\u00f3ricos llenos de vida.<\/p>\n

En el libro el autor propone construir las ciudades sobre una trama irregular salpicada de espacios abiertos en forma de plazas que llenen de actividad urbana la ciudad. Hay que tener en cuenta que en su \u00e9poca cuestion\u00f3 el urbanismo cl\u00e1sico centrado en la planta de la ciudad en detrimento de la dimensi\u00f3n vertical y critic\u00f3 tambi\u00e9n la rigidez y la esterilidad del urbanismo racionalista frente a la riqueza formal y espacial de los dise\u00f1os antiguos. De alguna manera postul\u00f3 una ciudad pensada para el peat\u00f3n, entendiendo que los cascos hist\u00f3ricos pertenec\u00edan m\u00e1s algo al ciudadano mientras los nuevos barrios inspirados en el urbanismo del movimiento moderno pertenec\u00edan al coche.<\/p>\n

Las conclusiones de Camillo Sitte aunque entendibles entra\u00f1an una gran contradicci\u00f3n. La plaza Roja de Mosc\u00fa, Tian\u00b4anmen, la plaza Tahrir o la parisina plaza de la Concordia son probablemente algunos de los espacios p\u00fablicos m\u00e1s famosos del mundo y todos ellos ser\u00edan tambi\u00e9n un claro ejemplo de los postulados contrarios a los defendidos en \u00abEl arte de construir las ciudades\u00bb<\/em>. Los espacios p\u00fablicos m\u00e1s nombrados de las grandes capitales no suelen ser lugares c\u00f3modos. Est\u00e1n fuera de escala, el viento los barre, no responden claramente a ninguna idea de uso. \u00danicamente suelen responder a una idea que poco o nada tiene que ver con la forma o con la est\u00e9tica, la representaci\u00f3n del poder.<\/p>\n

Es precisamente esa concentraci\u00f3n de memoria, suma de acontecimientos pasados, enfrentamientos, en definitiva la sedimentaci\u00f3n de la historia sobre un lugar, lo que los convierte en espacios centrales de la vida ciudadana.<\/p>\n

\"\"<\/a>
Plaza Tahrir, febrero 2011<\/span><\/figcaption><\/figure>\n

Un buen ejemplo de esta otra realidad del espacio p\u00fablico es la plaza de Tian’anmen, la m\u00e1s grande del mundo, con 880 metros de norte a sur y 500 metros de este a oeste y un \u00e1rea total de 440.000 metros cuadrados, mucho m\u00e1s grande que algunos peque\u00f1os pueblos. Su importancia como espacio p\u00fablico no viene determinada por su arquitectura, el tratamiento de los bordes o los edificios contiguos sino m\u00e1s bien por la memoria que atesora. Ubicada en el centro geogr\u00e1fico y pol\u00edtico de la capital china, desde el a\u00f1o 1000 estaba destinada a la celebraci\u00f3n de ceremonias p\u00fablicas. En este lugar se proclamaban los nuevos emperadores y se celebraban todos los eventos sociales de relevancia en el calendario Chino.<\/p>\n

La pregunta a resolver es si la plaza tendr\u00eda hoy el mismo valor simb\u00f3lico si por ejemplo no hubiese sido escenario de la revuelta estudiantil de 1989 con la c\u00e9lebre imagen de un hombre coloc\u00e1ndose pac\u00edficamente frente a un tanque para impedir su avance grabada ya para siempre en el recuerdo de millones de personas.<\/p>\n

Algo similar cabr\u00eda preguntarse de la famosa plaza de Jamaa el Fna en Marrachek. Son su arquitectura, su construcci\u00f3n, sus materiales y su escala determinantes o es su condici\u00f3n de centro neur\u00e1lgico de la ciudad lo que le otorga un valor incalculable como espacio p\u00fablico. En este caso es su desbordante actividad la que genera el lugar, miles de personas se dan cita entre sus edificios llen\u00e1ndolos de olores, colores, comercio, tradici\u00f3n y cultura. Un infinito n\u00famero de actividades y personas que se juntan y van abarrotando la plaza para convertirla en coraz\u00f3n de la ciudad.<\/p>\n

\"\"<\/a>
Plaza Jamaa el Fna, Marrachek<\/span><\/figcaption><\/figure>\n

Evidentemente estos espacios no son s\u00f3lo espacios, el lugar es una realidad f\u00edsica, arquitect\u00f3nica pero tambi\u00e9n es un espacio cargado de historia que lo determina como un espacio de representaci\u00f3n del poder.<\/p>\n

Tal vez es precisamente \u00e9ste el acierto de las redes sociales, haber proporcionado un espacio, en este caso virtual, que permita el intercambio de actividad entre los ciudadanos, que complementado con la ocupaci\u00f3n de los espacios f\u00edsicos de la ciudad ha derivado en movimientos como el 15M o en la revoluci\u00f3n pac\u00edfica de la plaza Tahrir de El Cairo.<\/p>\n

En definitiva cuando la ciudadan\u00eda quiere recuperar su protagonismo tiene que recuperar los dos mundos que componen los espacios del poder, el lugar f\u00edsico, la plaza y el virtual, aquel que la llena de contenido, su actividad. Es ah\u00ed donde internet o m\u00e1s concretamente la redes sociales han aportado un lugar para poder organizar, intercambiar y aglutinar las experiencias de los ciudadanos. Podr\u00edamos afirmar con algo de atrevimiento que en cierto modo se han convertido en el nuevo espacio p\u00fablico.<\/p>\n

\u00ed\u00f1igo garc\u00eda odiaga . arquitecto
\nsan sebasti\u00e1n. noviembre 2011<\/p>\n

Publicado en ZAZPIKA 20.11.2011<\/em><\/span>[:en]

\"\"<\/a>
The unknown rebel,\u00a0 Tiananmen Copyright \u00a9 1989 Jeff Widener<\/span><\/figcaption><\/figure><\/p>\n

The public space has multiple income, his paradigm can be the square, but maybe also it it can be at present Internet. To place a great source or a statue in one great square, in the antiquity it was waited to a day of intense snowfalls. Was observed what space of the square was remaining virgin, free of trodden or tr\u00e1nsitos of cars and goods, and this way there was detected a dead space in which to place the street furniture.<\/p>\n

This curious mechanism was gathered by Camillo Sitte in 1889 on having published the book that it would elevate to the history of the urbanism, \u00abThe art of constructing the cities\u00bb<\/em>. Sitte crossed all the Europa’s big cities trying to identify the aspects that were making them cozy, interesting and agreeable. It tried to decipher the code of laws that had created these historical hulls full of life.<\/p>\n

In the book the author proposes to construct the cities on an irregular plot splashed with spaces opened in the shape of squares that fill with urban activity the city. It is necessary to bear in mind that in his epoch it questioned the classic urbanism centred on the plant of the city to the detriment of the vertical dimension and criticized also the inflexibility and the sterility of the racionalist urbanism opposite to the formal and spatial wealth of the ancient designs. Somehow it postulated a city thought for the pedestrian, understanding that the historical hulls concerned more a little to the citizen while the new neighborhoods inspired by the urbanism of the modern movement concerned to the car.<\/p>\n

Camillo Sitte’s conclusions though understandable they contain a great contradiction. The Red square of Moscow, Tian’anmen, the square Tahrir or the Parisian square of the Concord are probably some of the most famous public spaces of the world and all of them would be also a clear example of the postulates opposite to the defended ones in \u00abThe art of constructing the cities\u00bb<\/em>. The most renowned public spaces of the big capitals are not in the habit of being comfortable places. They are out of scale, the wind sweeps them, they do not answer clearly to any idea of use. Only they are in the habit of answering to an idea that little or nothing has to see with the form or with the aesthetics, the representation of the power.<\/p>\n

It is precisely this concentration of memory, sum of past events, clashes, definitively the sedimentation of the history on a place, which turns them into central spaces of the civil life.<\/p>\n

\"\"<\/a>
Tahrir Square, february 2011<\/span><\/figcaption><\/figure>\n

A good example of this another reality of the public space is the square of Tian’anmen, the biggest of the world, with 880 meters of north on south and 500 meters from this one to west and a total area of 440.000 square, great meters bigger than any small peoples. His importance like public space does not come determined by his architecture, the treatment of the edges or the contiguous buildings but rather for the memory that it hoards. Located in the geographical and political center of the Chinese capital, from the year 1000 it was destined for the celebration of public ceremonies. In this place they were proclaimed the new emperors and all the social events of relevancy were celebrated in the Chinese calendar.<\/p>\n

The question to resolving is if the square would have today the same symbolic value if for example it had not been a scene of the student revolt of 1989 with the famous image of a man placing pacifically opposite to a tank to prevent his advance recorded already forever in the recollection of million persons.<\/p>\n

It would be necessary something similar to wonder of Jamaa’s famous square the Fna in Marrachek. It are his architecture, his construction, his materials and his scale determinants or it is his condition of neuralgic center of the city what grants an incalculable value to him as public space. In this case it is his overflowing activity the one that generates the place, thousands of persons give themselves appointment between his buildings filling them with smells, colors, trade, tradition and culture. An infinite number of activities and persons who join and are overstocking the square to turn her into heart of the city.<\/p>\n

\"\"<\/a>
Jamaa el Fna Square, Marrachek<\/span><\/figcaption><\/figure>\n

Evidently these spaces are not only spaces, the place is a physical, architectural reality but also it is a space loaded with history that determines it as a space of representation of the power.<\/p>\n

Maybe this one is precisely the wisdom of the social nets, to have provided a space, in this virtual case, which allows the interchange of activity between the citizens, which complemented with the occupation from the physical spaces of the city has derived in movements as 15M or in the pacific revolution of the Tahrir of Cairo square .<\/p>\n

Definitively when the citizenship wants to recover his protagonism it has to recover both worlds that compose the spaces of the power, the physical place, the square and the virtual one, that one that the flood of content, his activity. It is there where Internet or more concretly social redes have contributed a place to be able to organize, interchange and agglutinate the experiences of the citizens. We might affirm with something of presumption that in certain way they have turned into the new public space.<\/p>\n

\u00ed\u00f1igo garc\u00eda odiaga . architect<\/p>\n

san sebasti\u00e1n. november 2011<\/p>\n

It\u00b4s published in ZAZPIKA 20.11.2011<\/em><\/span><\/p>\n

[:gl]

\"\"<\/a>
O home do tanque de Tiananmen Copyright \u00a9 1989 Jeff Widener<\/span><\/figcaption><\/figure><\/p>\n

O espazo p\u00fablico ten m\u00faltiples entradas, a s\u00faa paradigma pode ser a praza, pero talvez tam\u00e9n pode selo na actualidade Internet. Para colocar unha gran fonte ou unha estatua nun gran praza, na antig\u00fcidade esper\u00e1base a un d\u00eda de intensas nevadas. Observ\u00e1base que espazo da praza quedaba virxe, libre de pisadas ou tr\u00e1nsitos de carros e mercanc\u00edas, e as\u00ed se detectaba un espazo morto no que colocar o mobiliario urbano.<\/p>\n

Este curioso mecanismo foi recollido por Camillo Sitte en 1889 ao publicar o libro que lle encumbrar\u00eda \u00e1 historia do urbanismo, \u00abA arte de constru\u00edr as cidades\u00bb<\/em>. Sitte percorreu todas as grandes cidades de Europa tratando de identificar os aspectos que as fac\u00edan acogedoras, interesantes e agradables. Intentou descifrar o c\u00f3digo de leis que crearan eses cascos hist\u00f3ricos cheos de vida.<\/p>\n

No libro o autor prop\u00f3n constru\u00edr as cidades sobre unha trama irregular salpicada de espazos abertos en forma de prazas que enchan de actividade urbana a cidade. Hai que ter en conta que na s\u00faa \u00e9poca cuestion\u00f3 o urbanismo cl\u00e1sico centrado na planta da cidade en detrimento da dimensi\u00f3n vertical e criticou tam\u00e9n a rixidez e a esterilidad do urbanismo racionalista fronte \u00e1 riqueza formal e espacial dos dese\u00f1os antigos. Dalg\u00fan xeito postulou unha cidade pensada para o peat\u00f3n, entendendo que os cascos hist\u00f3ricos pertenc\u00edan m\u00e1is algo ao cidad\u00e1n mentres os novos barrios inspirados no urbanismo do movemento moderno pertenc\u00edan ao coche.<\/p>\n

As conclusi\u00f3ns de Camillo Sitte a\u00ednda que entendibles entra\u00f1an unha gran contradici\u00f3n. A praza Vermello de Mosc\u00fa, Tian\u00b4anmen, a praza Tahrir ou a parisiense praza da Concordia son probablemente alg\u00fans dos espazos p\u00fablicos m\u00e1is famosos do mundo e todos eles ser\u00edan tam\u00e9n un claro exemplo dos postulados contrarios aos defendidos en \u00abA arte de constru\u00edr as cidades\u00bb<\/em>. Os espazos p\u00fablicos m\u00e1is nomeados das grandes capitais non adoitan ser lugares c\u00f3modos. Est\u00e1n f\u00f3ra de escala, o vento b\u00e1rreos, non responden claramente a ningunha idea de uso. Unicamente adoitan responder a unha idea que pouco ou nada ten que ver coa forma ou coa est\u00e9tica, a representaci\u00f3n do poder.<\/p>\n

\u00c9 precisamente esa concentraci\u00f3n de memoria, suma de acontecementos pasados, enfrontamentos, en definitiva a sedimentaci\u00f3n da historia sobre un lugar, o que os converte en espazos centrais da vida cidad\u00e1.<\/p>\n

\"\"<\/a>
Praza Tahrir, febrero 2011<\/span><\/figcaption><\/figure>\n

Un bo exemplo desta outra realidade do espazo p\u00fablico \u00e9 a praza de Tian’anmen, a m\u00e1is grande do mundo, con 880 metros de norte a sur e 500 metros de leste a oeste e unha \u00e1rea total de 440.000 metros cadrados, moito m\u00e1is grande que alg\u00fans pequenos pobos. A s\u00faa importancia como espazo p\u00fablico non v\u00e9n determinada pola s\u00faa arquitectura, o tratamento dos bordos ou os edificios contiguos sen\u00f3n m\u00e1is ben pola memoria que atesoura. Situada no centro xeogr\u00e1fico e pol\u00edtico da capital chinesa, dende o ano 1000 estaba destinada \u00e1 celebraci\u00f3n de cerimonias p\u00fablicas. Neste lugar proclam\u00e1banse os novos emperadores e celebr\u00e1banse todos os eventos sociais de relevancia no calendario Chin\u00e9s.<\/p>\n

A pregunta a resolver \u00e9 se a praza ter\u00eda hoxe o mesmo valor simb\u00f3lico se por exemplo non tivese sido escenario da revolta estudantil de 1989 coa c\u00e9lebre imaxe dun home coloc\u00e1ndose pacificamente fronte a un tanque para impedir o seu avance gravada xa para sempre no recordo de mill\u00f3ns de persoas.<\/p>\n

Algo similar caber\u00eda preguntarse da famosa praza de Jamaa el Fna en Marrachek. Son a s\u00faa arquitectura, a s\u00faa construci\u00f3n, os seus materiais e a s\u00faa escala determinantes ou \u00e9 a s\u00faa condici\u00f3n de centro neur\u00e1lxico da cidade o que lle outorga un valor incalculable como espazo p\u00fablico. Neste caso \u00e9 a s\u00faa desbordante actividade a que xera o lugar, miles de persoas danse cita entre os seus edificios ench\u00e9ndoos de olores, cores, comercio, tradici\u00f3n e cultura. Un infinito n\u00famero de actividades e persoas que xuntan e van abarrotando a praza para convertela en coraz\u00f3n da cidade.<\/p>\n

\"\"<\/a>
Praza Jamaa el Fna, Marrachek<\/span><\/figcaption><\/figure>\n

Evidentemente estes espazos non son s\u00f3 espazos, o lugar \u00e9 unha realidade f\u00edsica, arquitect\u00f3nica pero tam\u00e9n \u00e9 un espazo cargado de historia que o determina como un espazo de representaci\u00f3n do poder.<\/p>\n

Talvez \u00e9 precisamente este o acerto das redes sociais, ter proporcionado un espazo, neste caso virtual, que permita o intercambio de actividade entre os cidad\u00e1ns, que complementado coa ocupaci\u00f3n dos espazos f\u00edsicos da cidade derivou en movementos como o 15 M ou na revoluci\u00f3n pac\u00edfica da praza Tahrir Del cairo.<\/p>\n

En definitiva cando a cidadan\u00eda quere recuperar o seu protagonismo ten que recuperar os dous mundos que compo\u00f1en os espazos do poder, o lugar f\u00edsico, a praza e o virtual, aquel que a chea de contido, a s\u00faa actividade. \u00c9 a\u00ed onde internet ou m\u00e1is concretamente a redes sociais achegaron un lugar para poder organizar, intercambiar e aglutinar as experiencias dos cidad\u00e1ns. Poderiamos afirmar con algo de atrevemento que en certo modo se converteron no novo espazo p\u00fablico.<\/p>\n

\u00ed\u00f1igo garc\u00eda odiaga . arquitecto<\/p>\n

san sebasti\u00e1n. novembro 2011<\/p>\n

Publicado en ZAZPIKA 20.11.2011<\/em><\/span><\/p>\n

[:]<\/p>\n","protected":false},"excerpt":{"rendered":"

[:es] El espacio p\u00fablico tiene m\u00faltiples entradas, su paradigma puede ser la plaza, pero tal vez tambi\u00e9n puede serlo en la actualidad Internet. Para colocar una gran fuente o una estatua en un gran plaza, en la antig\u00fcedad se esperaba a un d\u00eda de intensas nevadas. Se observaba qu\u00e9 espacio de la plaza quedaba virgen, […]<\/p>\n","protected":false},"author":31,"featured_media":41340,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[5934,5951],"tags":[12448,10989,318,319,393,6361,516,1848,668,3002,4285,730,732,1067,2070,1161,2112,1241,12468],"class_list":["post-18092","post","type-post","status-publish","format-standard","has-post-thumbnail","category-articulos","category-slider-principal","tag-arquitectura","tag-camillo-sitte","tag-ciudad","tag-ciudad-contemporanea","tag-critica","tag-escala","tag-espacio-publico","tag-espacio-urbano","tag-historia","tag-identidad","tag-inigo-garcia-odiaga","tag-internet","tag-interrelacion","tag-plaza","tag-poder","tag-relacion","tag-representacion","tag-sociedad","tag-urbanismo"],"yoast_head":"\nLos espacios del poder | \u00cd\u00f1igo Garc\u00eda Odiaga<\/title>\n<meta name=\"description\" content=\"espacios del poder\" 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