1_general view of the project
the/ walls nur hazal atalay
2_map of Finike, Antalya
‘the/ walls’ is caught in the middle of the important tourism regions of Antalya. It is located in Finike, a Mediterranean region which is not fully involved with concretion, as locals still prefer to generate income by cultivating its land. Moreover, Finike, one of the first civilizations, the settlement area of the Lycians, might have been like a small Ephesus, but could not make its name due to reasons such as peasants looting historical artifacts and setting up a greenhouse area among the ancient theater ruins. Although it is expected to contribute to history and sea tourism in general, it has become prominent only in agriculture. On the other hand, the pursuit of alternative tourism is also prevalent in Finike. Gökbük is a village that supports alternative tourism. The peasantry open their house for the tourists and shares their room and meal. There is already a dynamics of life and a spatialized equivalent in the village, rather than a hotel. The tourist stays in the peasants' house to experience this dynamics and get involved in the daily life of Gökbük resident. This is a situation. Such a situation that I discuss the concepts of "tourist-local, locality-universality, resident tourist, resident-resident and globalization".
Globalization resident - resident local - tourist resident tourist locality - universality ‘’While it creates a holistic perception of the world by obscuring the boundaries of globalization, it provokes local differences and includes them in this process. It de'territori'alize people by removing the ''local'' from the 'local'ity, it allows everyone to live as a 'tourist' in their own homeland; but it also creates the perception of a "worldliness" in which nobody will suffer the difficulties of being a "stranger" in another homeland. Everything is both very familiar and unknown now.’’ - Globalization: The Human Consequences, Zygmunt Bauman
3_project site, top view
In this regard, the project discusses 'What is the house and bath/hammam of this century in Finike?' It is searching the ways of how to do this on a global level and scrutinizes the relationship between resident (the building) and resident (the one living inside). It tries to solve two conditions together, which the privateness of the bath beside its publicity. Unlike the situation in GĂśkbĂźk village, I can refer to this project as the zero point that is located between the positive and negative. It offers a neutral bath and a neutral sheltering, addressing the issue of globalization through sheltering and baths. Neutral. In short, it stands in a neutral mark between the global and local.
of the bath which has the +(plus), is developing new operating models in the context of "globalization". At this point, we can touch on ''Airbnb''. Airbnb is a web application that allows people to find a proper accommodation and rent it in a given time for their travels. In other words, the Airbnb issue is a system that breaks the perception and habit of staying in hotels. "Staying in someone's house". This is a situation that is clearly between the "local" and "global". Using someone else's house as a hotel, which is an important part of the everyday life of a local (or a person living there). This is an intermediate situation, And this project is close to that.
3_site photographs
The accommodation program
‘’In this day and time, existence has absorbed the global-local hierarchy. While the global freedom of movement indicates social development, progress and success, immobility spreads the disgusting smell of defeat, unsuccessful life and lagging behind. Globalization and locality gain the quality of opposing (and superior) values in a gradually increasing way. These are the values that most envied or hated; placed at the center of life-related dreams, nightmares and struggles. Expectations from life are generally expressed by people as mobility, choosing places freely, traveling and travelling the world. On the other hand, the dreaded things are being imprisoned, deprived of change, being banned by going to places where others can be easily explored, discovered and enjoyed. "Good life" is the life with mobility; or rather, it is an environment of trust and comfort provided by having the opportunity to go to other places in cases where staying at once place does not satisfy anymore. Freedom, first and foremost, stands for freedom of choice, and the choice obviously gained a spatial dimension. ” - Zygmunt Bauman.
4_site photographs
Spatiality of Bathing Culture While examining the ways in which the bathing action was performed in different cultures and beliefs and its spatial equivalent, at the same time, I tried to answer these question in the context of universality: "Are there any equivalent of these places in Turkish baths?" or, ''In which place did the bathing action taking place in the ‘’sıcaklık(hot room)’’ finds its equivalent in the Baths of Caracalla in Rome?’’.
TURKISH BATHHOUSES/ ÇEMBERLİTAŞ HAMAM 1584
ROMAN BATHS/ BATHS OF CARACALLA AD 212
‘’From bath to tourist attraction’’ Beyond being a bathing place, it was one of the centers where social and cultural activities were held. It is a critical site through which to investigate how global tourism affects local traditions and how places provide a nucleus of cultural belonging in a global world. THEN: People were bathed in the bath until noon and pre-prepared foods were eaten by noon and some entertainments were organized. Gelin hamamı, sünnet,.. NOW: is a tourist attraction, as a social space shared between tourist and Turks. ‘’soyunmalık, ılıklık, sıcaklık’’
The most sumptuous bath. The bathing process began in the unctuarium, where people choose ointments and scented oils for massages, and very moist air is always strongly smelled. Soaping, cleaning, rinsing, perfuming. Relaxing in the pool under the dome with sherbets called ‘’chibouk’’ after the bath. Open air room with swimming pool. ‘’unctuarium swimming pool ‘frigidarium’ tepidarium scale socializing’’
Onsen: hot spring The onsen tradition originated from Japaneses fondness for hot bath.(about 2000 years ago) THEN: like a public hamam NOW: like a tourism tool Resting, having fun, getting away from the city life,.. The outside onsen pool is filled with mineral hot natural water. You need to be cleaned using shampoo and soap before entering the pool. Then, the onsen pool is entered completely naked. ‘Separate for women and men.’ ‘the color of the water changes accorgind to its temperature and mineral.
HINDUISM/ GANJ RIVER ‘’Hindus built their temples to the watersides and always regard the water as sacred and used water to cleanse themselves of their sins.’’ ‘’worship, venerate, adore, glorify, revere,..’ no attempt for creating a mass for bathing, socializing, praying, rituals,.. Ganj River already defines place without wall.
5_spatiality of bathing culture
CHINESE-JAPANESE RELIGIONS ONSEN/ BEPPU ONSEN
Site As I was exploring the project area, most of my pleasant feelings disappeared as I climbed up from the lower elevations that gave the feeling of seclusion in a quiet, deep cavity, which was quite far from the city center. When I was designing this project, I was always thinking about the elevation of Finike, the place where the voices of the children living in the villas behind the mountain were heard, and the feeling that Finike was under your feet.
At the same time, I seek for ways to unite with landscape, to be part of the natural environment, to be isolated and the ways of power of human who shapes matter.
6_sketches of the approach to the project site
Mountain, stone and water, the structure in the stone, he stone and the structure, the structure coming out of the mountain, the structure in the mountain ...
The Walls Walls are meant to separate, that is true. After all, it is an essential mission of the architect to ‘define space’, which means to construct limits, edges, boundaries that carve out particular pieces of undifferentiated space for human purposes. Walls of many different shapes and materials are prime means at the architect’s disposal, and we are used to thinking of them as dividers between one side and another.
Most often these two sides are different, even opposing cold/warm, dark/light, noisy/quiet, public/private and the separating walls secure people or things on one side from people or things on the other. Think of the Berlin Wall when East and West Germans swarmed around and on the Wall, effectively bringing the political division of Germany to an end. Commonplace example come to mind: the building wall on a public street covered with graffiti at once an aesthetic and political presence that impacts all who see it.
7_site plan
In this project, the walls are not only a spatial divider, but also a spatial joiner, a corridor that takes the user from place to place and reach other places. In some cases, it is just the space itself. At some points, it performs as a water tank that accumulates the water of the accommodation and the bath, a pot that allows plants to live, a smoke hole that allows the smoke and vapor in the bath to be taken out of the structure, and sometimes a separator that separates the hot and cold spaces of the bath.
The key is habitation. When that which was divisive becomes inhabited it can be transformed into something connective.
8_map of Finike, Antalya
10_collage
9_section aa’
12_collage
11_section bb’
13_section cc’
14_collage
14_ section dd’
15_ section ee’
16_collages
17_colages
18_collages
19_ collages