Research Abstract; Design and Education; Indigenous Cultural Survival

Indigenous Australians are not traditionally considered sedentary; rather aboriginal culture defines its people as responsible for the land such that they are obliged to continually traverse it in an almost cyclic nature – not unlike nomads. This new manner of habitation, forced sedentism, is a result of systematic social, political, economic, and even physical pressure imposed by Western society post European colonisation. However, having been separated from their land and denied cultural freedom, sedentary communities such as the Wakathuni community in the Pilbara region present an opportunity for cultural survival. Since they represent a concentrated centre of cultural connections otherwise not found in modern Australia.

"The Body in Pain: The Making and Unmaking of the World"

I just wanted to share with you an excerpt from Elaine Scarry's book, "The Body in Pain: The Making and Unmaking of the World". It's a passage which has stayed with me since I first read it, and one that I have revisited many times when in need of understanding and inspiration - it's a beautiful, if not superfluous, image which does well to encapsulate the true relationship of the body to architecture.

Manifesto; Scotch College Redevelopment

This proposal involves the adaptive reuse of a heritage school building at Scotch College, which was previously renowned for its poor condition - particularly with respect to lighting, ventilation, circulation and functionality.


This design, more specifically, explores sustainable learning spaces and the goals of holistic education which were to be achieved within the despite its prior condition. It was the intent of the proposal to maintain the majority of the existing built fabric, findings solutions to close material and energy loops where possible. The resulting strategies chosen have informed the treatment of interior in an effort to celebrate learning; that each classroom may operate under equitable conditions.

Research Essay; Kenzo Tange's "Plan for Tokyo 1960"

Tokyo city challenges common ideas of cultural and architectural identity in that there are almost no buildings more than a century old, unlike the majority of other capital cities. Jinnai Hidenobu (1995) discusses in his book "Tokyo, a Spatial Anthropology", how Japan managed to preserve its traditional urban form, and yet modernise its architectural discourse by replacing only the contents of each land division and not the city layout itself. But after the events of the Great Kanto Earthquake of 1923, the Pacific War, and ultimately World War Two, Tokyo had lost significant areas of built environment as well as, more crucially, its urban structure. Many designs were proposed to reform the urban crisis facing Tokyo in the years following World War Two, but it was Kenzo Tanges' "Plan for Tokyo 1960" which gained the most support from both the Japanese government as well as international design communities. Despite the schemes' popularity his designs were never realised and it can be argued that this is a result of a series of ignorant design decisions he undertook within the masterplan which contradicted even his own personal research and external influences. One influence which Tange drew from particularly throughout his career was Le Corbusier, whose utopian urban proposals also remained largely unbuilt. This essay will argue that the influences of Le Corbusier on Kenzo Tange as well as the intended social order and physical construction of "Plan for Tokyo 1960" resulted in the decisions which led to his designs being rejected. 

Research Essay; Australian Architectural Identity

Vernacular architecture is a pure reaction to an individual person’s or society’s desire to inhabit a particular environment and it relies on local materials and resources to achieve comfortable living conditions. Typically vernacular architecture evolves over time to reflect the environmental, cultural, technological, and historical context in which it exists (Tasca, 2013). This reflection of society encapsulated within architecture is articulated through particular styles which are responsible for distinguishing places and imbedding cultural identity within society.

The search for a cogent Australian architectural style has been a concern of architecture in Australia since non-indigenous settlement in 1788. The desire to develop a national identity which recognised Australia internationally as independent of our British heritage has pushed our society to establish an architectural discourse which reflects a collection of individual ideas and aspirations. Modern contemporary Australian architects struggle with defining Australian architecture due to the escalating globalisation of society and an increasing appropriation of international construction methods and foreign materials. The idea of the vernacular is strong in Australian architecture however and is often defined in terms of the ‘city’ and ‘bush’, where the latter setting has an internationally developed character and generally receives more architectural attention. It is this distinction and bias which challenges our national identity, since the majority of Australia’s population inhabits the areas which would be considered ‘city’. There is an identifiable Australian style of architecture and it came about through an adaption of British colonial archetypes however it is not a realistic representation of Australian life, nor is it appropriate within all of Australia’s climatic conditions. This is the reason that contemporary architects struggle to define a singular Australian idiom. As a contemporary Australian I believe that my Australian identity is not represented through my immediate built environment but that it does embody, to an extent, Perth’s socio-political history. This essay explores the embodiment of the Australian identity within architecture through an understanding of Australia’s colonial history and an examination of Casey Brown’s ‘Mudgee Permanent Camping’ in contrast with a typical suburban house.

Research Essay; Architecture, Power and Authoritarianism

‘Power’ can be defined as the capacity to achieve something, yet within societal affairs it tends to involve control over others or the ability to harness the capacity of others, and it is this distinction between power as a capacity and power as a relationship between people that is fundamental to understanding the architecture of authoritarianism. The power of governing bodies over others is driven by a desire to harness the power of the people in order to achieve an ultimate goal or policy, and the success of any such regime is determined by the amount of capacity it possesses. Therefore it can be identified that the goal of authoritarian regimes particularly, is to increase the number of people under their governance and then increase the potential of those people. The concept of architecture as a participatory tool of power emerged in the 18th century when society experienced a paradigm shift in social philosophy. The desire of the people and the states respectively to improve the current quality of life positioned them to consider strategies for increasing hygiene standards and eliminating crime and poverty within cities. And this common goal provided the opportunity for an increase in capacity, the development of which could operate under the guise of voluntarism, further legitimating the governing party. These new architectural forms surfaced in hospitals and prisons, and even extended into the layout of elementary classrooms and domestic homes.

Manifesto; Gnaraloo Station Upgrade Proposal

In my second year of architectural studies at Curtin University, our course coordinators took myself and fellow students on a trip to Gnaraloo Station, a coastal camp-site in northern Western Australia. The task was to investigate site and occupancy, and upon return, propose an expansion of the existing camp site;

The over-riding concept driving my design is the understanding of Gnaraloo as a temporary site from both an indigenous perspective and also a western architectural perspective.

When Australia was first colonised they didn't build permanent architecture immediately - they used tents. Which unbeknownst to them was the most vernacular way to approach the land and also the way in which the aborigines approached site.

The idea of temporary is also reinforced through the aboriginal understanding of Gnaraloo - a space not to be inhabited but to be visited. Which is not unlike the way it is used today, as a popular camping and vacation site.

So rather than adopting the mantra of “Touch the Earth Lightly”, I approached with the intention of “Don’t Touch the Earth for Very Long”.

With all this in mind I allowed the spatial arrangement of site to inform itself. I mapped the existing vegetation and nominated the least dense areas for construction opportunities.