Literatura científica selecionada sobre o tema "Colonial Church architecture"
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Artigos de revistas sobre o assunto "Colonial Church architecture"
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Guo, Weiru. "Qingdao Modern Church Contrast and Analyzing Based on Religious Influences Perspective: Examples from Qingdao Catholic Church and Qingdao Christian Church". Highlights in Science, Engineering and Technology 86 (27 de março de 2024): 54–58. http://dx.doi.org/10.54097/3g980w98.
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Qingdao, as a city with a colonial history, has numerous architectures that combine traditional Chinese architectural style and Western architectural style. One of the most distinctive types of architecture is the church. Churches have significant mental support functions as well as their function as shelters. They are symbols of the city, and valuable for the city to present its architectural scene. This article wishes to state the backgrounds and history of Catholicism and Protestantism; compare the differences in external spaces, internal spaces, decorations, and volume of Qingdao catholic church and Qingdao Christian church to analyze the architectural differences based on different religious backgrounds; emphasize the characteristics and connotations for churches. Studying church architecture can reveal the creativity and technical proficiency of ancient architects and craftsmen. Church architecture encompasses knowledge and skills from various fields, including structural engineering, sculpture, painting, and decoration. Such research contributes to the advancement of architectural design and engineering technology. Church architecture is a reflection of human creativity and cultural traditions, and it holds significant importance for the study and preservation of cultural heritage.
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Silapacharanan, Siriwan. "Conservation of Saint Paul Church, Thailand". Asian Journal of Behavioural Studies 2, n.º 8 (23 de outubro de 2017): 33. http://dx.doi.org/10.21834/ajbes.v2i8.52.
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There are very few Catholic churches in Thailand that conserve wooden structures. The first church of St. Paul was made of bamboo and the other timber on the Bang Pakong River. In 1873, Father Schmidt Francois-Joseph built the third one with concrete including wooden structures such as priest quarters, a bell tower, a rest pavilion, a granary, a school building, all of which were designed by French priests in colonial architecture and constructed by Chinese workers. As present, these buildings have been deteriorating. However, their conservation plans have been launched, recently.Keywords: conservation; Catholic Church; colonial architecture; timbereISSN 2398-4295 © 2017 The Authors. Published for AMER ABRA by e-International Publishing House, Ltd., UK. This is an open access article under the CC BY-NC-ND license (http://creativecommons.org/licenses/by-nc-nd/4.0/). Peer–review under responsibility of AMER (Association of Malaysian Environment-Behaviour Researchers), ABRA (Association of Behavioural Researchers on Asians) and cE-Bs (Centre for Environment-Behaviour Studies), Faculty of Architecture, Planning & Surveying, UniversitiTeknologi MARA, Malaysia.
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Tsvetkova, Polina. "The оrigin of the palladian tradition in the early church architecture of North America of the 17–18th centuries". St. Tikhons' University Review. Series V. Christian Art 49 (31 de março de 2023): 42–49. http://dx.doi.org/10.15382/sturv202349.42-49.
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The article discusses the stage of formation and development of classical architectural traditions in the United States of America in the 17th-18th centuries on the example of the church architecture of Swedish settlers. The main direction in which both foreign architects and later national American masters worked was classicism, often manifested in the forms of Palladianism. The article describes the degree of influence of A. Palladio's architectural treatise on colonial building practice. Church buildings were built in the settlements the very first and best preserved, for this reason, it is precisely by examining examples of such that we can conclude that the early stage in the development of the classical architectural tradition in the United States. On the basis of local specific building and cultural features, under the influence of the religious institutions of church architecture in Sweden and Northern Europe, this direction received a new reading. The article provides a brief overview of the three oldest churches of the Swedish Christian community, on the example of which the author seeks to trace the history of the origin and development of the national interpretation of the Palladian system. The question is raised about the purity of the application of order architectural solutions in the early cult architecture of North America and the degree of fundamentality of the interpretation of the ideas of classicism and Palladianism. The specific national features of architectural solutions, which manifested themselves in the early church architecture of the colony, are revealed.
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Pandey Sharma, Jyoti. "Architectural Adventurism in Nineteenth-Century Colonial India: Begum Samru and Her Sardhana Church". International Journal of Islamic Architecture 9, n.º 1 (1 de março de 2020): 61–89. http://dx.doi.org/10.1386/ijia_00004_1.
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Abstract This article explores the politically fluid and culturally hybrid environment of the Indian subcontinent during the late eighteenth and nineteenth centuries. Interaction between European mercenaries and their Indian patrons led to acculturation of both sides. This cultural affinity also extended into the realm of architecture and building patronage, resulting in a stylistic hybridity that drew upon both Indian and European traditions. This article examines the building projects of Begum Samru, bibi (consort) of a German mercenary and ruler of Sardhana near Delhi. The Begum, born a Muslim, converted to Christianity, but nonetheless still valued her roots, creating a syncretic identity that was reflected in her architectural patronage. The scope of her patronage went beyond domestic architecture to serve the cause of her adopted religion as well. While she donated generously to Catholic institutions, it was in the building of churches that the Begum resorted to what one may call architectural adventurism to mark her identity as a devout Catholic. Transcending the prevalent notions of space and aesthetics, the Begum's architectural trajectory was unconventional due to her gender, social status, faith, and patronage of churches. Commissioned in 1821, Sardhana's Catholic Church became a symbol of her architectural adventurism: it epitomized Begum Samru's feisty spirit and her quest to champion Catholicism in the subcontinent.
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Fiutak, Marcin, Dariusz Bajno e Agnieszka Grzybowska. "The colonial village of Radomierowice and its sacral buildings as an example of typical rural architecture during the Frederick colonization". MATEC Web of Conferences 396 (2024): 12003. http://dx.doi.org/10.1051/matecconf/202439612003.
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The article presents an overview of half-timbered construction in Opole Silesia (south Poland). Its unique forms on the example of the church of N.M.P. in Radomierowice. It shows the genesis of the Prussian colonial style (log construction). Influence of colonial settlements and types of wooden folk architecture in Opole Silesia from the 17th century. The article presents an analysis of frame structures on the example of the church of N.M.P. in Radomierowice by architect Christian Isemer. Which were used in religious architecture during the Friderite colonization (the turn of the 18th and 19th centuries). Was presented a result of the analysis, the problem of the disappearance of the historical substance of monuments from the landscape of the Silesian countryside.
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José, Regalado Trota, e Cheek Fadriquela. "An 18th Century Manual on Architecture: Fray Juan Albarrán’s Barias Reglas de Arquitectura, 1735 (Part Two)". Philippiniana Sacra 57, n.º 174 (1 de setembro de 2022): 529–64. http://dx.doi.org/10.55997/3005pslvii174pr1.
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The building of the Santo Niño church is a benchmark event for the study of Philippine architectural history. Apart from the happy fact that this building still stands, are two narratives written by its builder, Fray Juan Albarrán. This Augustinian was assigned as prior to the Cebu convent for two terms, 1735-1737, and 1737-1740. During this time, he planned, oversaw, and completed the rebuilding of the Santo Niño church. His narratives, “Advertencias para obras que se puedan ofrecer en este Convento” (Words of advice for projects that can be offered in this convento”) and “Barias Reglas de Arquitectura” (Various Rules for Architecture) were written between 1735 and the first half of 1736. These texts, which document Albarrán’s experiences in the very early building stages of the church, are perhaps the earliest materials we have to a manual for construction in Spanish colonial Philippines.
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Ellis, James. "Anglican Indigenization and Contextualization in Colonial Hong Kong: Comparative Case Studies of St. John’s Cathedral and St. Mary’s Church". Mission Studies 36, n.º 2 (10 de julho de 2019): 219–46. http://dx.doi.org/10.1163/15733831-12341650.
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Abstract The British Empire expanded into East Asia during the early years of the Protestant Mission Movement in China, one of history’s greatest cross-cultural encounters. Anglicans, however, did not accommodate local Chinese culture when they built St. John’s Cathedral in the British Crown Colony of Hong Kong. St. John’s had a prototypical English style and was a gathering place for the colony’s political and social elites, strengthening the new social order. The Cathedral spoke a Western architectural language that local residents could not understand and many saw Christianity as a strange, imposing, foreign religion. As indigenous Chinese Christians assumed leadership of Hong Kong’s Anglican Church, ecclesial architecture took on more Chinese elements, a transition epitomized by St. Mary’s Church, a Chinese Renaissance masterpiece featuring symbols from Taoism, Buddhism, and Chinese folk religions. This essay analyzes the contextualization of Hong Kong’s Anglican architecture, which made Christian concepts more relevant to the indigenous community.
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Lara, M. Lenin, David Sanz-Arauz, Sol López-Andrés e Inés del Pino. "Characterization and Analysis of the Mortars in the Church of the Company of Jesus—Quito (Ecuador)". Minerals 11, n.º 7 (19 de julho de 2021): 781. http://dx.doi.org/10.3390/min11070781.
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The Church of the Company of Jesus in Quito (1605–1765) is one of the most remarkable examples of colonial religious architecture on the World Heritage List. This church has multiple constructive phases and several interventions with no clear record of the entire architectural site, including the historical mortars. A total of 14 samples of coating mortars inside the central nave were taken, with the protocols suggested by the research team and a comparative sample of the architectural group that does not have intervention. The analysis presented in this paper focuses on mineralogical characterization, semi-quantitative analysis by X-ray diffraction and scanning electron microscopy with microanalysis of the samples. The results showed the presence of volcanic aggregate lime and gypsum, used in lining mortars and joint mortars. Mineralogical and textural composition data have allowed the mortar samples to be relatively dated.
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Silapacharanan, Siriwan. "The Creation and Conservation of Saint Paul Church, Thailand". Environment-Behaviour Proceedings Journal 1, n.º 3 (3 de agosto de 2016): 217. http://dx.doi.org/10.21834/e-bpj.v1i3.366.
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There are very few Catholic churches in Thailand that conserve wooden structures.Take St.Paul in Muang District, Chachoengsao Province located on the east of Bangkok as an example, it was built by Bishop Pallegoix Jean-Baptise the Vicar Apostolic of Siam in 1840. The first church was made of bamboo and the other wood. In 1873, Father Schmidt Francois-Joseph bought a piece of land and built the third one with concrete including wooden structures such as priest quarters, a bell tower, a rest pavilion on the Bang Pakong River, a granary, a school building, all of which were designed by a French priest in colonial architecture and constructed by Chinese workers. As the time passes, heritage buildings have been deteriorating. However, their conservation plans have been launched, and most of them have been implemented. Most of the structures were constructed of teak that can adapt itself to the weather. Another property of wood is that it can be deconstructed and reconstructed with or without changing its former architectural style.© 2016. The Authors. Published for AMER ABRA by e-International Publishing House, Ltd., UK. This is an open access article under the CC BY-NC-ND license (http://creativecommons.org/licenses/by-nc-nd/4.0/).Peer–review under responsibility of AMER (Association of Malaysian Environment-Behaviour Researchers), ABRA (Association of Behavioural Researchers on Asians) and cE-Bs (Centre for Environment-Behaviour Studies), Faculty of Architecture, Planning & Surveying, Universiti Teknologi MARA, Malaysia.Keywords: conservation; cultural heritage; architecture; community
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Kubiak, Ewa. "La iglesia de los Jesuitas en Cusco como un modelo para la arquitectura de la región". Sztuka Ameryki Łacińskiej 2 (2012): 41–72. http://dx.doi.org/10.15804/sal201202.
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At the end of the first half of the 17th century, a “European” character of Peruvian architecture was loosened. In 1650, an earthquake in Cusco destroyed existing buildings and, as the result, proved to be an impetus for building movement intensification. One of a few buildings which were not destroyed was a still unfinished Cusco cathedral, which later played a unique role in baroque architecture development in Peru. The temple was undoubtedly one of the first productions which could be associated with a baroque style. However, without diminishing the significance of the object, it is worth emphasizing other (not less important) sources of baroque architecture in the region. Another temple that undoubtedly influenced the shaping of a new trend in local building was a Jesuit church in Cusco. Mentioned as an important object for Peruvian architecture of the colonial period, it is usually treated as an element in the sequence of baroque architecture development in Peru. It is worth emphasizing the role that the temple played in creation of certain architectural models, which were present in Peruvian building of the late 17th and 18th centuries. Three analysed elements are: a facade composition (influence on the architecture of Cusco: San Pedro, Nuestra Señora de Belén, San Sebastián and the region – temples in Ayaviri, Asillo, Mamara, Huaquira, Puno); a design, a spatial layout and a structural system (similarity to a Jesuit church in Cusco of the temples of San Pedro in Cusco, San Pedro in Juli, Santiago de Pomata, Pisco); decorative-ornamental motifs – towers’ finials (San Pedro in Cusco) or columns’ decoration (Santa Cruz in Juli).
Teses / dissertações sobre o assunto "Colonial Church architecture"
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Epstein, Clarence. "Church architecture in Montreal during the British-colonial period, 1760-1860". Thesis, University of Edinburgh, 1999. http://hdl.handle.net/1842/22194.
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The French-colonial trading town of Montreal underwent a remarkable transformation from 1760 to 1860. Following the British conquest of New France, the powers vested to Catholic missionary orders were assumed by a Protestant administration. Given the diversity of settlers who were forced to live side by side in the more densely populated urban areas of the colony, ecclesiastical design became a vehicle for the expression of national and denominational identities. By examining church production in Montreal during the period, those cultural imperatives inscribed by French, English, Scottish, Irish and American denominations become apparent. The assimilation of building traditions resulting from the interaction of communities was critical in determining the eclectic architectural character of Canada's first metropolis.
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Astuhuamán, Gonzáles César W. "Foundation, splendour, and collapse of the San Miguel de Piura church (1534- 1578), the first catholic church of Peru". Pontificia Universidad Católica del Perú, 2017. http://repositorio.pucp.edu.pe/index/handle/123456789/113366.
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The aim of this research is to analyze the imperial infrastructure and institutions developed by the Inca and Spaniards to control and administer the Piura Region through the major center of Piura La Vieja (or San Miguel de Piura). This study leads with two main questions: What were the functions of the institutional buildings at Piura La Vieja, and how did these functions change from the pre-Hispanic to Transitional Colonial periods? To answer these questions, I developed a methodology to concede the limited documentary sources and surviving archaeological evidence. The Spaniards established San Miguel de Piura in 1534 and according to early documentary sources, a Catholic church was built circa 1539, which operated until 1578. During the 2005, 2008 and 2011, field seasons at Piura La Vieja we identified and excavated a structure to the south of the central plaza, oriented from North-West to South-East. The structure was identified and recorded as the architectural remains of a church, including an atrium, main entrance, tower, outer wall, altar, and sacristy. This church was built over a pre-existing pre-Hispanic building which followed a different axial orientation. The church of San Miguel de Piura is significant in that it is the only surviving building of the first seven churches built in Peru before 1540.This article is organized in five parts: the first is dedicated to explore the pre-Hispanic Period (1800 a.C.-1532 d.C.), the second to the Spanish establishment of San Miguel de Piura, the third to the brief rise of San Miguel, the fourth to the collapse of the site. Finally, some preliminary conclusions and directions for further research are presented.Esta investigación analiza la infraestructura e instituciones imperiales desarrolladas por los incas y españoles para controlar y administrar la región Piura mediante Piura La Vieja (o San Miguel de Piura). Dos preguntas son abordadas: ¿Cuáles fueron las funciones de las edificaciones institucionales? y ¿cómo sus funciones fueron cambiando desde los períodos prehispánico al Colonial Transicional? Para responderlas, combiné fuentes documentales y evidencias arqueológicas. Los españoles fundaron San Miguel en 1534 y, en 1539, una iglesia católica fue construida según fuentes documentales, la cual operó hasta 1578. Durante el trabajo de campo de 2005, 2008 y 2011, se excavó una edificación, construida sobre una prehispánica, localizada al sur de la plaza central, y se registraron componentes arquitectónicos de una iglesia: atrio, puerta principal, campanario o espadaña, muro perimétrico, altar y sacristía. La importancia de la iglesia radica en que es la única edificación sobreviviente de las siete iglesias tempranas construidas en el Perú antes de 1540. Este artículo es organizado en cinco partes: la primera está dedicada a explorar el período prehispánico (1800 a.C.-1532 d.C.); la segunda, al establecimiento hispano de San Miguel de Piura; la tercera y cuarta, al ascenso y colapso del sitio; finalmente, se presentan algunas conclusiones preliminares y futuras investigaciones son presentadas.
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Kiracofe, James Bartholomay. "Architectural fusion and indigenous ideology in early colonial Mexico : a case study of Teposcolula, Oaxaca, 1535-1580, demonstrating cultural transmission and transformation through negotiation and consent in planning a new urban environment /". Diss., This resource online, 1996. http://scholar.lib.vt.edu/theses/available/etd-11082006-133633/.
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Molliet, François. "Les enjeux culturels de l'architecture chrétienne : à travers l'oeuvre des missionnaires catholiques à Taiwan". Thesis, Aix-Marseille, 2012. http://www.theses.fr/2012AIXM3046/document.
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Ce travail s'attache à mettre en lumière les liens inévitables entre une architecture exprimant un message universel et les terroirs culturels au milieu desquels elle s'édifie. Prenant le cas jugé exemplaire de la mission catholique à Taiwan, du milieu du XIXe siècle à nos jours, l'analyse des archives missionnaires, ainsi que l'étude de quelques monuments emblématiques, montrent les modalités de l'adaptation chrétienne à un contexte multiculturel insulaire en mutation rapide. La résistance et la malléabilité propres de l'art architectural permettent une étude originale et détaillée de ce va-et-vient constant entre la perception évolutive par les missionnaires du terroir formosan, et la réception, elle-même évolutive, du message chrétien par cette société particulière. En plusieurs étapes, cette recherche plonge au cœur de l'œuvre des Missions Etrangères de Paris dans le diocèse de Hualien, durant les années cinquante et soixante, ancrant les idées directrices de cette thèse dans la réalité d'un terrain suffisamment circonscrit pour en donner une image exhaustive. Le but poursuivi est de montrer comment un bâtiment dédié au culte peut être un objet pertinent, pour la compréhension des rapports entre les cultures et des dynamiques de la mondialisation actuelleThis study aims at bringing to light the links that are bound to exist between an architecture expressing a universal message and the cultural landscapes where the architecture is built. With the exemplary case of the Catholic mission in Taiwan, from the mid nineteenth century to today, the analysis of the missionary archives, combined with research on several emblematic buildings, will show the modality of the Christian adaptation to this multicultural background of an island undergoing rapid change. The resilience and the malleability specific to the architectural art provide for an original and detailed study of this constant toing and froing between the evolutive perception by the missionaries of the Formosan landscape, and the reception, itself evolutive, by this particular society of the Christian message. Gradually, this thesis immerses itself in the heart of the work of the Paris Foreign Mission Society, in the diocese of Hualien, during the nineteen fifties and sixties, grounding the major concepts in the reality of a field limited enough to make it possible to provide an exhaustive image. The aim is to prove how a place of worship can be relevant for a better understanding of cultural exchanges and the momentum of the current globalization process
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Gutierrez, Rodrigo Luiz Minot. "Estudo sobre as representações e o processo de produção da arquitetura colonial em Ouro Preto no século XVIII: risco debuxado na parede da capela do Carmo de Ouro Preto". Universidade de São Paulo, 2016. http://www.teses.usp.br/teses/disponiveis/16/16132/tde-20122016-152717/.
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Este trabalho apresenta um estudo sobre as representações de arquitetura, a partir da leitura e interpretação de um objeto histórico, o risco debuxado na parede do consistório da Capela do Carmo de Ouro Preto em 1789, e promove uma abordagem ainda não realizada, desde a sua descoberta em 1942, durante reforma realizada na capela pelo então SPHAN (Serviço do Patrimônio Histórico e Artístico Nacional). O risco e os documentos da Ordem do Carmo revelam aspectos importantes para a compreensão da fábrica da arquitetura religiosa no período colonial brasileiro, quando o Brasil era parte do vasto reino de Portugal. Ao longo do texto confirma-se a existência de uma trama social e produtiva hierarquizada, em que o risco aparece como parte da fábrica da arquitetura religiosa, um recurso de reflexão coletiva no campo hoje reconhecido como das práticas projetuais. Mais especificamente, um procedimento de reforma do risco original feito para a obra de talha dos seis altares do corpo da capela, uma revisão de aspectos formais que só foram percebidos com os altares já asentados, ou instalados. Ao desenhar, ou debuxar, eram articulados conhecimentos técnicos e artísticos. As pessoas envolvidas em tal processo, mestres oficiais ou não, conheciam o peso da matéria e o sentido das ideias representadas a partir de recursos gráficos específicos, que comunicavam, antecipavam e constituíam elemento de coesão dessa estrutura social, consolidada na concepção e materialização de suas ideias, como pode ser visto na cidade de Ouro Preto.This work presents a study on the architectural representations, from the reading and interpretation of a historical object, the risk drawn on the wall of the consistory of the Carmo Chapel of Ouro Preto in 1789, and promotes an approach not yet accomplished, since its Discovered in 1942, during a reform carried out in the chapel by the SPHAN (National Historical and Artistic Heritage Service). The risk and documents of the Order of Carmel reveal important aspects for the understanding of the religious architecture factory in the Brazilian colonial period, when Brazil was part of the vast kingdom of Portugal. Throughout the text, the existence of a hierarchical productive and social fabric is confirmed, in which the risk appears as part of the religious architecture factory, a resource of collective reflection in the field today recognized as of the project practices. More specifically, an original risk reform procedure done for the carving work of the six altars of the chapel body, a review of formal aspects that were only perceived with the altars already settled, or installed. When drawing, or debugging, technical and artistic knowledge was articulated. The people involved in this process, both official and non-formal masters, knew the weight of the material and the meaning of the ideas represented by specific graphic resources that communicated, anticipated and constituted an element of cohesion of this social structure, consolidated in the conception and materialization of its Ideas, as can be seen in the city of Ouro Preto.
Livros sobre o assunto "Colonial Church architecture"
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Massey, Don W. Colonial churches of Virginia. Charlottesville, Va: Howell Press, 2003.
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Putz, Jürgen. The colonial churches of Yucatan. [Meckenheim]: Summanus, 2009.
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Cabral, Ignacio. Arquitectura religiosa en San Andrés Cholula, Puebla. Puebla, México: Universidad de las Américas Puebla, 1993.
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1911-, Markman Sidney David, e Wright David Charles 1954-, eds. Tres visiones norteamericanas: Sobre el arte novohispano. México: Textos Dispersos Ediciones, 1995.
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Ramón, Gutiérrez. Arquitectura virreynal en Cuzco y su región. [Cuzco, Peru]: Editorial Universitaria, 1987.
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Martinez, Socorro Targino. Bahia: Signos da fé. [Salvador, Brazil]: Fundação Casa de Jorge Amado, 1998.
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Gisbert, Teresa. Arquitectura andina, 1530-1830. 2a ed. La Paz: Embajada de España en Bolivia, 1997.
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Gisbert, Teresa. Arquitectura andina, 1530-1830: Historia y análisis. La Paz: Embajada de España en Bolivia, 1985.
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Gisbert, Teresa. Arquitectura andina, 1530-1830: Historia y análisis. La Paz: Embajada de España en Bolivia, 1985.
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Gisbert, Teresa. Arquitectura andina, 1530-1830. 2a ed. La Paz: Embajada de España en Bolivia, 1997.
Encontre o texto completo da fonteCapítulos de livros sobre o assunto "Colonial Church architecture"
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Pratkanis, Anthony R. "The Social Psychology of Mass Communications: An American Perspective". In States of Mind, 126–60. Oxford University PressNew York, NY, 1997. http://dx.doi.org/10.1093/oso/9780195103502.003.0007.
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Abstract Whether it is the genes of royalty, the ritual of tradition, or the force of a dictator, every society must have a way to make decisions. Early in its history, the United States opted for persuasion-debate, discussion, exhortation, and argument-as a means of deciding which course of collective action to take. Early American institutions promoted persuasion and discourse (Holifield, 1989). For example, in contrast to the elaborate cathedrals of Europe, where elite clergy performed rituals before a distant congregation, colonial churches were small, simple structures with a pulpit placed close to the people; such architecture is ideal for sermons exhorting townsfolk to morality or for a political rally to debate the course of a revolution. Many towns developed around a village green featuring a hall for holding town meetings and a market where consumers could decide the best products to buy. When the new Americans ratified the U.S. Constitution and later the Bill Rights, they ensured that persuasion would remain at the heart of U.S. decision making by guaranteeing freedom of speech, freedom of the press, and the rights of assembly and of petitioning the government. The U.S. government, with its three branches and its two legislative houses, is a system of checks and balances that demands debate, argument, and compromise. The U.S. legal system is adversarial and requires the government to prove, beyond a reasonable doubt, that a crime was committed by a citizen.
Trabalhos de conferências sobre o assunto "Colonial Church architecture"
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Harper, Glenn. "Becoming Ultra-Civic: The Completion of Queen’s Square, Sydney 1962-1978". In The 38th Annual Conference of the Society of Architectural Historians Australia and New Zealand. online: SAHANZ, 2022. http://dx.doi.org/10.55939/a4009pijuv.
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Declaring in the late 1950s that Sydney City was in much need of a car free civic square, Professor Denis Winston, Australia’s first chair in town and country planning at the University of Sydney, was echoing a commonly held view on how to reconfigure the city for a modern-day citizen. Queen’s Square, at the intersection of Macquarie Street and Hyde Park, first conceived in 1810 by Governor Lachlan Macquarie, remained incomplete until 1978 when it was developed as a pedestrian only plaza by the NSW Government Architect under a different set of urban intentions. By relocating the traffic bound statue of Queen Victoria (1888) onto the plaza and demolishing the old Supreme Court complex (1827), so that nearby St James’ Church (1824) could becoming freestanding alongside a new multi-storey Commonwealth Supreme Court building (1975), by the Sydney-based practise of McConnel Smith and Johnson, the civic and social ambition of this pedestrian space was assured. Now somewhat overlooked in the history of Sydney’s modern civic spaces, the adjustment in the design of this square during the 1960s translated the reformed urban design agenda communicated in CIAM 8, the heart of the city (1952), a post-war treatise developed and promoted by the international architect and polemicist, Josep Lluis Sert. This paper examines the completion of Queen’s Square in 1978. Along with the symbolic role of the project, that is, to provide a plaza as a social instrument in humanising the modern-day city, this project also acknowledged the city’s colonial settlement monuments beside a new law court complex; and in a curious twist in fate, involving curtailing the extent of the proposed plaza so that the colonial Supreme Court was retained, the completion of Queen’s Square became ultra – civic.