Copyright © 2009 by the author(s). Published here under license by CECI.
The following is the established format for referencing this article:
Leite J.M.V. 2009, Cultural heritage and monument, a place in memory. City & Time 4 (2): 3. [online] URL: http://www.ct.cecibr.org
CULTURAL HERITAGE AND MONUMENT, A PLACE IN MEMORY
Julieta M. Vasconcelos Leite♣
Abstract
This article deals with the elements of Cultural Heritage and Monument as
parts of the system of symbols that characterize urban areas and assist in
building and maintaining a social body. The collective memory is held to be a
process in this system that establishes a relationship and identity between
territories (physical spaces) and individuals. Place is put forward as the space
that participates in the collective memory, the fruit of the simultaneous
process of the social construction of space and the construction of social space.
The objective is to observe how these factors and processes have been
addressed in proposals for contemporary urban development, through sociospatial practices such as mobility and the use of digital technologies. The
intention is to show that the elements and relations that bind man to space
also bind man to what is social, and such relations can be made more dynamic
by using digital technologies. To do so, three recent projects are presented
which invested in communication structures that give value to urban spaces
by means of users interacting with them.
Keywords: collective memory, information and communication technologies,
expanded urban space
1. A new socio-spatial context
The first experiences of communication by means of networked computers emerged
at the end of the 1960s. They served mainly for communication between researchers in
universities and for military purposes. The information and communication technologies
became more widely used in the 90s, the result of the expansion of communication
networks (the Internet), both from the point of view of material, when the cost of
computers and a service connection fell, as well as their usability, given that interfaces
were simplified1. Since then, online activities have been rapidly assimilated into the daily
life of society, especially in North American and European cities.
The use of the Internet spread into activities such as exchanging e-mails and
information, banking services, shopping (for books, CDs, electric and electronic
appliances) and virtual games (such as The Age of Empires, World of Warcraft). Proposals
for Digital Cities were drawn up, such as AOL Digital Cities, Geocities, Rete Cívica di
Bologna, Digital City Kyoto2, based on representations of communities, tourist activities,
♣
Université Paris Descartes – Sorbonne. [email protected].
For a more detailed presentation on the formation of computerized communication networks and the
Internet see Lemos, André (2004). Cibercultura. Tecnologia e vida social na cultura contemporânea. Porto Alegre,
Sulinas.
2 www.cityguide.aol.com; www.geocities.yahoo.com; www.iperbole.bo.it e www.digitacity.gr.jp, respectively.
1
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and the urban cultural heritage. More recently, shared communication systems such as
Wikipedia and GoogleEarth, and social networks such as Orkut and FaceBook have been
further expanding the participation and formation of communities on the Internet.
With the spread of this new means of communication and information into
everyday social life, the stage has been reached when it can be imagined that this process
might lead to less use of physical spaces, and a reduction of the collective participation in
public spaces3.
However, an up-to-date overview shows us the emergence of new spatial collective
practices and a mobility of users in urban areas that has never been experienced to date,
which leads us to observe that parallel to the development of virtual communication
networks, we have been observing a greater circulation not only of information and goods
but also of people, as part of a new context of appropriating space and a sense of
collectivity.
Our hypothesis is that the new digital technologies extend the capabilities of the
physical mobility of people and influence the appropriations of the places of the city by
endowing them with new practices and meanings. We are increasingly connected to each
other and to information equipment present in the environment, and we are building a
new urban landscape by means of electronic murals, Internet cafés, automatic service
points (ATMs, transport systems, information kiosks, for example), and though portable
objects such as mobiles, PDAs - the Personal Digital Assistant -, computers with network
connections via wi-fi and bluetooth. According to Dupuy (1982), the dissemination of
such items of equipment has resulted in strengthening relationships between individuals
and by them with the spaces they occupy. The portable telephone, for example, is not
deemed a substitute for face-to-face relations, but a tool for people so that they can control
their social practices in the urban environment.
The practices of mobility are observed both through spatial displacements as well as
within groups and communities. Consumption, sports, travel, parties and political
outcries are examples of circumstances in which we meet and they are associated with the
formation of social groups by means of which we circulate, more or less ephemerally,
linked by events and affective ties. Thus, the social groups of which we are part, to which
we add virtual communities, have become more numerous and less long-lasting, which
characterizes a return to the social forms of "tribes" as Michel Maffesoli (1988) would say.
This article aims to address this context which involves the new information and
communication technologies, urban space and social practices. An interdisciplinary
approach is sought so as to analyze the relationship between new collective practices,
current technological development and the dynamics of urban spaces. More specifically,
the question is put as to whether the new urban infrastructure of communication and
information might help by giving value to urban spaces within social groups. The
objective is to examine how the digital infrastructure, present in the space of the city,
contributes to valuing and making urban and collective spaces more dynamic, within a
socio-cultural perspective. The main hypothesis is held to be that territory serves as a
connecting fabric, which unites people to society, and the new infrastructures of virtual
communication can widen this interface of relations not only between different social
groups, but between these and physical spaces. What is needed, however, is that these
relations may become part of everyday social life, within the collective spaces of the city.
Graham S. and S. Marvin (1999). “Planning Cyber-Cities? Integrating Telecommunications into Urban
Planning”. Town Planning Review, vol.1, n.70, p.89-114.
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2. Between space and cyberspace
The Internet, the experience of a virtual flânerie and the notion of an unlimited space
seem to be an invitation to travel. The Internet has also become an efficient tool through
which it is possible to plan an entire trip, from the purchase of travel tickets or
recommendations as to the course of a journey by car, to consulting maps of roads and
towns (on sites such as Mappy or GoogleMaps, for example), making reservations in a
hotel, in restaurants, for concerts, the cinema and theater, and obtaining tips and
information about places and monuments to visit. Furthermore, payments made online
are cheaper.
Let us take the example of using the Internet and the experience of going on a
journey by using the service of iDTGV as a case in which the purchase of tickets is made
online for travel by high-speed train (Train à Grande Vitesse) in France. This service has the
best prices and is only available on the Internet. In addition, the iDGTV offers themed
trips according to the seasons of the year, tips on hotels, “destinations for 19 euros", "trips
for two", "discovery trips". In the latter case, the advertising is linked to monuments,
landscapes or specific places of the destination offered such as "try a weekend in Rouen
and discover the cathedral painted by Claude Monet."
If one wishes to travel by car, European freeways seem like a heritage sign-post
system, as they provide historical and cultural information on the towns and cities which
one passes by and through. In addition to giving information on distances and turn-offs to
towns, one sees plaques with symbols of monuments, squares, activities or specific sightseeing spots of the localities one travels through. In France there are many billboards with
graphic layouts that invite us to hear the Bells of Clermont-Ferrand, to visit the Pont du
Garde, to see the landscape of Mont Saint-Michel, to taste Normandy Cider, to buy
handicrafts from Limoges, amongst other curiosities that end up delineating the identity
of each and every town.
2.1. In search of a place
We come through the example of the trip to observe a contemporary phenomenon
that has affected some practices of urban planning. At the same time as we begin to
perceive the world is connected by the extensive communication network within a global
economy, seen as one unit, we find the search is on to be distinctive and we see specific
references to monuments, heritage assets, historical places and traditions proliferating in
towns. "Just when the unity of space becomes thinkable and the great multi-national
networks re-enforce themselves, what are being amplified are particularities" (Augé, 1992:
48). In some cases, the references seem artifices used to attract economic investment or to
prompt the curiosity of the traveler. In such cases, the notion of cultural heritage gets lost,
as a set of symbols of a collective identity for citizens from some localities.
The anthropologist Marc Auge, in his book entitled "Non-Places (1992), analyzes
this spatial phenomenon as a characteristic of a new socio-historical context of
'supermodernity'. When performing an anthropological study of everyday life, the author
poses contemporary questions on how to characterize urban spaces in major cities, by
noting that non-places are being formed as spaces of anonymity which are receiving an
increasing number of individuals. These are spaces of transit like train stations, airports,
hotels, and supermarkets, which are determined by the consumption or displacement of
individuals.
A question must therefore be put which belongs to the concerns of urban planning:
what is the social significance of advertising and appropriating urban cultural values that
25
have been so exploited by the proposals for the development of contemporary towns and
cities? From what aspect does the territory serve as the connecting fabric between a
human being and a collectivity? And how are the new information and communication
technologies, deemed as being a space of social construction, related to this phenomenon?
We need increasingly to interpret the evocation of the past in the places of the
present. For this, we adopted a study of urban spaces through Integrated Conservation.
According to this theory, territories are held to be a field of manifestation and
representation of a culture, whether by their spatial structures or by processes that occur
within them. The processes bring out the values of the environment, spatial structures
preserved throughout their formation, and serve as the basis or starting point for new
proposals. The spatial structures and processes that occur in them represent the Urban
Cultural Heritage. It is these elements that, since they are a set of spatial values, add value
to all the dimensions of development (Jokilehto and Zancheti, 2002) 4.
2.2. Monument and cultural heritage in the construction of collective memory
Culture, according to Edgar Morin (1991), is something singular to human society: it
organizes and is organized via the language, through the cognitive capital of acquired
knowledge, of experiences, the historical memory, and mythical beliefs of a society. Thus,
culture is manifested as a "collective representation," "collective consciousness", "collective
imagination" (p.17). Morin refers more specifically to culture as a configuration of a
collective knowledge and of a social memory, as a process, language and information.
Culture brings together a set of items of knowledge, deeds and expressions that
represents and is represented in a particular collectivity.
With regarding to the formation of urban space, the monument and the heritage are
structures that constantly serve as references of identity, for the cultural representation of
a group in a given area and at a given time. According to Choay and Merlin (1988), the
term Heritage, from the Latin patrimonium, means "an asset that is inherited, which passes,
according to the law, from fathers and mothers to their children." Today this term has
been used to designate the totality of assets inherited from the past (from the oldest to the
most recent), both of a cultural order (from paintings and books to landscapes created by
humans) and of a natural order (resources, places or natural monuments, for example).
As to the term Monument, from the Latin monumentum, it derives from monere: to
inform, to remind the memory. In the etymological sense of the term, it means all the
artifacts, of any nature, shape or size, explicitly built for a human group so as to recall and
commemorate individuals or events, rites or beliefs that are founded on a genealogy as to
their identity. The monument requests and immobilizes by its physical presence a living
corporal and organic memory (Choay and Merlin, 1988). The monument ought to be the
place of collective (social) life that we can conceive of and imagine. This is because
monuments project a conception of the world, on the ground (Lefebvre, 1970: 33).
Monument and Cultural Heritage end up symbolizing a "collective knowledge", a
"collective consciousness" or the "collective imaginary", to use Morin´s expressions in the
definition of Culture. Finally, they are collective representations that have been resistant
over time and therefore constitute a social or collective memory.
One thus arrives at a process that holds in common such spatial structures and
which unites the territory to the social body which lives in it: the collective memory. The
4 Integrated conservation should seek sustainable development by inserting the conservation of the urban
cultural heritage as an accounting asset which adds value into all dimensions of development – be they
economic, political, cultural, environmental and physical/ spatial (Jokilehto and Zanchetti, 2002).
26
purpose of this article is to justify the collective memory as a form of union between the
territory and collective practices that makes certain spaces of the city socially significant
and, therefore, which should be considered by town planners. Thus, we seek to avoid the
use of the dated monument merely as a claim for authenticity that sums up interest in the
object, without making a due cross-check between the landscape of the present and its
past. This is an allusion to the past which, according to Augé, takes elements of collective
memory so as to produce and consume spaces for the purposes of "urban marketing".
3. Collective Memory
Let us return to the experience of the trip, now based on the work of Maurice
Halbwachs (1968) on the Collective Memory. He explains to us that, when we visit a
town, a museum or any place where we have been, the elements observed in these places
help us to assemble a tableau of images that we had forgotten. Our impression is based on
personal memories, but ones that could be expanded in the memories of other people who
were also in place at the same time or on another occasion.
On the other hand, we can visit a new town looking for references of people who
had already been in this place. An architect friend who points to the composition of the
façades of the buildings, a historian who reports the time and the place of the first
occupation of the town, a 'gourmet' who indicates a restaurant where one can eat
traditional regional food. Thus, even when we are alone, we can recognize certain features
of the places through references and commentaries and, thus, we are not alone. Other
people have helped build our memories. "I go back to them, I momentarily take their
points of view, I go into their groups, of which I continue to be part" (Halbwachs, 1968: 3).
Once a link has been established between individuals through a fact, place or object
that may happen to become part of a collective memory, we can recognize the formation
of a group. But if the group is to continue to exist, there must be a process of continuous
reproduction, so that the link that bonds each individual serves as a continuous flow of
information, and so that individual memory does not stop relating itself to the memory of
the group. There need to be enough points of contact between them such that the
memories that the group invokes may be constructed on a common foundation. In the
construction of collective memory, as Halbwachs explains, it is important that this
constitution operates from common data or notions that are to be found within us and
others, so that they pass on, incessantly, from one person to others. And this is only
possible if we are part of and continue to be part of the same society (p.13).
It is appropriate to make a reference here to the metaphor of computers used by
Edgar Morin (1991) to explain the construction of culture. "The culture of a society is like a
complex mega-computer complex, which stores all cognitive data. [...] Each individual
mind/brain is like a large computer, and the set of interactions between these computers
goes to make up the Big Computer "(p.17-18). In this context, collective memory can be
considered as a receptacle and as a transmitter of a large part of the culture of a group.
3.1 The memory of the place
If, between the houses, the streets and the groups of its inhabitants, there were only to be an
accidental relationship and one of short duration, men could destroy their home, their
neighborhood, and their city and rebuild another, in the same place, following a different
design; but should the stones let themselves be transported, it is not equally easy to modify
the relations that are established between the stones and men (Ibid., p.137).
27
In spatial terms, the collective memory imprints a definition and meaning on spaces,
making them familiar, transforming them into places5. Still according to Halbwach’s
definition, the place receives the impression/mark of a group and vice versa. The
activities of a group may be translated into spatial terms and the place occupied by the
group is the set of these terms. Therefore, the spatial characteristics of the place are
intelligible to the members of the group. "As soon as a group is inserted into a given
space, it transforms it into its image, but, at the same time, it adapts itself to the material
aspects that resist it" (p. 132). When we observe the simultaneity between the trade mark
of the place and of a group, we think at the same time of the processes of identity and of
the relationship between spaces and a social group. The spatial structures are at the same
time both a product and a representation of a collectivity. "A place [...] is simultaneously a
principle of meaning for those who inhabit it and a principle of intelligibility for those
who observe it" (Augé, 1992, p.68).
There is a strong relationship between the inhabitants, the spirit of a group, the
epoch and the appearance of the place in which it lives. There was a Paris of 1860, another
Paris, capital of the 19th century, both different from Paris in the 21st century. Each of these
periods can be associated with an image, linked to the customs, inhabitants and certain
places. In the Paris of 1860 one lived in a pre-industrial society. The image of the city was
reproduced through dark and narrow alleyways; the buildings showed their wooden
structures in their façades. It was in the 19th century that the image of the city was
transformed by the opening of wide boulevards, passageways and galleries covered with
structures in iron and glass, by public lighting, the world exhibitions, public life and
consumption. Today, in the 21st century, Paris has been dotted with monuments erected
to mark a new political movement, but also an urban renewal - the Arch of La Défense,
the Georges Pompidou Center, the Pyramid of the Louvre. The city is shaped as a modern
metropolis, a polycentric metapolis (Ascher, 1995), with suburbs, formed by different
lifestyles, present in the different ethnic groups who live in the city. The city is widening
towards cyberspace, public spaces such as parks, cafes and libraries are connected
through wireless connection to the Internet.
By means of these landscapes, their monuments and symbols of the urban cultural
heritage, the transformations of the city are observed. By means of these structures, the
individuals of a society establish strong affective and emotional ties with the spaces, as
being symbols of themselves, their culture and their social group. This is why we very
often feel strongly about the demolition of a building or the opening a new thoroughfare
in the city. These are facts that indicate that “the existence of a group has been modified"
or they are facts "that cut across the consciousness of every individual" (Halbwachs, 1968).
The formation of urban landscapes or spatial images have a very important role in
collective memory.
4. Broadening the interface of memory
First of all we presented an overview which associates the emergence of the new
information and communication technologies with the practices and uses of urban space.
The increased mobility of individuals was posited by means of the trip, as an experience
related to the use of the Internet, and as a spatial experience guided both by curiosity and
consumption, as a cultural experience or a collective practice. Using the structures of the
Monument and of Cultural Heritage, we tackled the construction of the Collective
5 The concept of space is defined by Tuan: “Space is transformed into place to the extent that it acquires
definition and meaning. [...] When a space is entirely familiar to us, it becomes a place”. Tuan, Y.-F. (1977).
Space and Place. The perspective of Experience. Londres, Arnold.
28
Memory as a process that relates the physical marks on the urban space to collective
practices and activities. Having followed this route, we shall seek to analyze it in relation
to a third component which began this article: digital infrastructures. Just like the
collective memory, digital infrastructures have been shaping the character of certain
places in the city within the process under review: the formation of a connecting fabric formed by the territory and, currently, by the space of communication and digital
information -- which serves as an interface between new and old social practices and
gives a new meaning to physical spaces.
The idea of place is not necessarily opposed to that of non-place. According to Auge
(op. cit.), non-places, spaces for the flow of people and for anonymity, are increasingly
needed as urban infrastructure or facilities for the circulation of goods and people. More
than that, non-places have begun to be characteristic of spaces of 'supermodernity', for day
by day they receive a larger and larger number of users, "even if they do not integrate
themselves into anything, do not relate to anything, but just allow time for a stroll, and
individualities to co-exist who are distinct from, similar to or indifferent to each other
"(p.138-139).
The process being discussed in this article – of the formation of a connecting
territory – also goes through the non-places defined by Auge. Could it be that non-places
which are necessary and increasingly more present in cities, could be condemned for not
offering a jot of integration? How might it come about that the new information and
communication technologies could give virtuality to these spaces, in the sense of
conferring on them powers of "making them of broader appeal" or "realizing their
potential"6?
4.1. Broadened Space
The spread of equipment giving access to digital networks in public spaces of the
city leads to a merging of urban and virtual spaces, to the formation of a single space, a
territory of physical and virtual interactions, characterized by the ubiquity of the digital
information and communication systems7. We therefore consider a new urban topology as
demonstrated by Mitchell in E-topia (2002), or an idea of Increased Space, the term used
by Aurigi (2006, 2008).
We observe that the interaction between individuals belonging to physical and
virtual communities is largely through meetings, sharing a code and common values and
drawing on the collective memory. Meeting evokes a sense of presence, based on the
body, on the monument and on physical spatial elements that help construct an urban
landscape, an image of the place. As to the notion of community, this is increasingly
created outwith the references represented by space and time and comes to be identified
by means of sharing values and the collective memory. Meeting and collective memory
are thus two main elements that contribute to giving value to broadened urban space,
which is considered as a single space that unites the urban and the virtual.
6 Pierre Lévy explains the meaning of the word Virtual. According to its mediaeval Latin origins, virtualis
comes from virtus which, in turn, means strength, potency. Thus, “what is virtual is not opposed to what is
real, and so to what is current, so that it is possible, static and constructed”. Lévy, P. (1999) Cibercultura. São
Paulo, Ed. 34. p.16
7 From the Latin ubique which means everywhere. The term Ubik became widely known because of the
science-fiction novel by Philip K. Dick, published in 1969. In the novel, dead people could be placed in a state
of “semi-life”, an artificial coma in which they formed a thought network which united those who were dead
with those alive. In computing science, ‘ubiquity’ allows various systems to share the same information.
29
4.2. Some examples
Some projects have been undertaken with a view to promoting urban spaces by
means of geographical information systems (GIS), navigation (GPS - the global
positioning system), access to digital information and the Internet and other networked
communication systems. These projects foster overlaying digital information on urban
space, and constructing only one social environment for physical and virtual
communities, by promoting or strengthening communities, and by making urban spaces
dynamic. We present in what follows examples from the Visible Network, public stations
of wireless Internet access, the e-Lens or urban tags, and Locast, a system of sharing
localized information that targets the city of Venice.
Figure 1. Images from the project Visible Network [http://www.mixedreality.nus.edu.sg/]
The first case puts forward the idea of public stations connected to the wireless
Internet, which act as another type of mark on the urban space, by setting aside public
spaces for connection to cyberspace. The project 'visible networks', of the National
University of Singapore - http://www.mixedreality.nus.edu.sg/ -, uses equipment of
enhanced reality to view the spaces of connection, the information they contain and users
(Fig. 1). In this example, the visualization and territorial demarcation of free access to the
Internet redefines place in the combination between the urban and the virtual.
Furthermore, it reinforces the idea that the elements that identify virtual space can be
added to the physical spaces of the city, which, on the other hand, gains new meanings
with the connections of communication technologies.
Figures 2 and 3. Images of the prototype of e-Lens from the project Móbile [http://mobile.mit.edu/images/]
The second project, the Electronic Lens - http://mobile.mit.edu/elens/ - is a
prototype developed by MIT and implemented in the city of Manresa, Spain, which
30
proposes new criteria for urban mapping using tags. The tags are graphic inscriptions,
such as 'labels' or 'bar codes' that, after they have been captured as a photograph using
cell phones and PDAs, direct the user to a website or database from which it is possible to
access some information. The e-Lens project made use of tags to create cultural trails in
the city - Baroque, Modern, Medieval – and linked these to buildings and the historical
heritage in Manresa. Moreover, these codes also allow the user to send information which
will be associated with the place where he/she is in, which allows a form of "Notes" on
the city to be created and experiences, tastes and opinions to be shared. They were created
for this trail. This type of mapping allows the stress to be placed on giving more
information about the places of the city and, since the visitor can also add information, it
fosters communication between individuals (Figures 2 and 3).
Finally, Locast - http://locast.mit.edu/ - also developed by MIT, is a system for
storing and sharing location-based information in the city of Venice. Locast seeks to
contribute to the discovery and sharing of experiences among visitors to the city, by
means of information and content generated by other travelers as photos, videos,
comments and itineraries, and also from the files from the multi-media historical archive
of RAI Broadcast, the Italian TV collaborator in the MIT project. These two types of content
are linked to the physical locations of Venice in order to make a visit to the place more
accessible.
Figures 4 and 5. Images from [http://locast.mit.edu/]
The project depends, above all, on a system of wireless internet coverage
throughout the city. "Venice is entirely covered by the wi-fi network". Such was the news
that circulated in the local press in the week that the MIT project was implemented with
full and free coverage from the networked wi-fi internet connection in the city. The use of
the Locast system thus depends on the combination among computerized equipments
with support for such an Internet connection and a wearable device, designed to create an
interface with other equipment, especially cell phones, thus extending its capabilities for
viewing and giving location-based information in real time (Fig. 4 and 5). Thus, Locast
helps, before the trip, with the presentation of an overview of the places to visit, during
the experience of moving around the city, with the location and display of information
that are about the immediate environment; and after the trip, with the identification of the
places from where the photos and video were shot.
This project thus focuses on the cultural heritage of Venice by overlaying it with a
layer of information that corresponds to experiences and memories of the city, the
perception and sharing of which are enhanced by the multimedia locally-based content.
By allowing other travelers to create multimedia content, they have, in turn, created new
channels of social interaction. The experience of the trip is more easily shared, before,
31
during and after it takes place and thus a collective memory is constantly nourished and
transformed.
5. Final considerations
We have seen by means of the examples presented that it is possible to give value or
to legitimize the character of certain areas of the city through the relationship with virtual
spaces. This relationship occurs both in the physical spatial constitution and in the
processes which organize and represent a collectivity. Digital communication networks,
when associated with urban spaces, broaden the extent to which assets, values,
information and the collective memory can be shared, and offer another form of
interaction between individuals, a chance to strengthen social relations through giving
value to spaces. As Casalegno (2001) observes, access to virtual spaces in public places
allows the community to participate in other forms in these spaces, which at the same
time, remain a social and urban habitat.
The interest of urban management in governmental communication and negotiation
(e-gov), as well as its promotion of tourism, continues to be put into practice through
digital city projects. These initiatives contribute to creating channels of communication
and discussion between people, groups and the Town Hall. However, the spread of
information and communication technologies in urban spaces, through the wireless
Internet and portable communication objects and in the everyday life of citizens takes us
back to a re-combination of the physical spaces and the even greater potential of virtual
spaces. This re-combination has transformed the present not only from the economic and
political point of view but, above all, from the social and cultural one, since it worms into
the collective uses and values relative to urban spaces. Particular attention must be given
to this process, from the conjunction of the urban spaces to the dynamics of the
communication networks and virtual information.
Returning once more to the metaphor of computers coined by Morin, we can
interpret territory as the mega-computer that stores representations and collective
knowledge, the imaginary and social memory, in which each individual is part of a set of
interactions that occur between society and the space it inhabits. The structures of the
interface between urban space and digital information and communication spaces can
contribute to increasing the capacity of this mega-computer, and also broaden the
interface between collective practices and the spatial forms which correspond to them.
They are, therefore, structures to be considered by town planning not only in the
management process, but especially in the process of conservation and giving value to
spaces. Urban space, which has been increased, although formed by two juxtaposed
spaces, the structures of which are sometimes re-covered, and sometimes escape
overlaying, harbor a social life that continues to be a single unit.
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