Study on Courtyard Residence and Cultural Sustainability: Reading Chinese Traditional Siheyuan through Space Syntax
Round 1
Reviewer 1 Report
This paper examines Chinese traditional Siheyuan through space syntax. The authors have written an innovative account of the value and uniqueness of this spatial lens. I would suggest the following revisions before moving forward with publication:
First, the literature review needs to be expanded. It is quite short at the moment. This would help position the paper in a broader context, and then amplify the significance of the paper's findings in the conclusion section of the paper.
Second, the methodological process remains a bit unclear. I think the authors could more adequately explain what they actually did and why they did it. The paper is sometimes a bit descriptive and while these details are both interesting and important, it is also important for the authors to step back and provide a clearer sense of their cases. Why did they chose those for study, and what is their value?
Third, this paper promises a bit more discussion about sustainability, but in its current form it does not circle back to speak to the sustainability framework introduced at the front end of the paper.
Fourth, the conclusionary significance of this paper is left a bit too abstract. I think the authors have an opportunity to make their paper's results and subsequent theoretical significance a bit clearer.
Good luck with these revisions.
Author Response
Dear Reviewer,
Thank you very much for your valuable comments on the paper, which are highly conducive to further enhancing the depth of the article. The paper has been revised according to your comments, and my replies are detailed as follows. If there are more suggestions for revision or any unclear expression, please kindly notify me.
First, the literature review needs to be expanded. It is quite short at the moment. This would help position the paper in a broader context, and then amplify the significance of the paper's findings in the conclusion section of the paper.
1.Answer: In the literature review, there is room for improvement indeed. I have strengthened the discussion of space and cultural sustainability, which has been revised in the paper as follows:
(1) How space works for people is not simply about the space itself, but about the relationship between all the spaces that make up a layout. The layout refers to a spatial pattern or configuration, implying the existing relationship[13]. Traditional Chinese architectural culture does not emphasize the independence of architecture, the core and essence of which is the architectural portfolio. The traditional siheyuan is the good reflection of such portfolio, which produces a spatial relationship that conforms to the traditional order of life.
(2) The theorization of cultural sustainability mainly depends on the literature review of the four pillars of sustainable development: environmental responsibility, economic feasibility, social equity and cultural vitality. The theorization of cultural sustainable architecture is based on linking the core concepts of Chinese philosophy: harmony with heaven, earth, human race, self, form, space, material and time, aiming at linking the architectural space with society. [20].
Second, the methodological process remains a bit unclear. I think the authors could more adequately explain what they actually did and why they did it. The paper is sometimes a bit descriptive and while these details are both interesting and important, it is also important for the authors to step back and provide a clearer sense of their cases. Why did they chose those for study, and what is their value?
2. Answer: Regarding the application of research methods, here is the answer to your comments on what remains unclear in the paper.
This paper takes the traditional Chinese siheyuan as the carrier of research, and demonstrates the relationship between traditional Chinese culture and the layout of siheyuan space through space syntax. Firstly, with the example in Figure 3, this paper clarifies that the principle of dual coexistence is manifested in three space elements in traditional architecture, namely, the existence of "intermediary space", "indoor" and "outdoor" space elements. Then it uses simple examples (Figure 4) to explain the various relationships of these three space elements. Space syntax is adopted to calculate the value of the deep relationship between different kinds of space. The purpose of this process is to elaborate the relationship between spaces and the operation process of space syntax, and to provide a basic explanation for the study of traditional siheyuan. Then space syntax is adopted to quantify siheyuans (Figure 7-11). The siheyuan is selected as the carrier of research in that it shows valuable spatial characteristics absent in other types of residence. Finally, the comparison between the traditional siheyuan and modern houses (Table 2) reveals that some traditional space, social and cultural values have been lost in modern high-rise buildings, failing to demonstrate the sustainable traditional culture.
Third, this paper promises a bit more discussion about sustainability, but in its current form it does not circle back to speak to the sustainability framework introduced at the front end of the paper.
3. Answer: The discussion of sustainability in the paper mainly focuses on the sustainable development of traditional siheyuan culture. From the unique perspective of space syntax, this paper discusses the cultural background of siheyuan and compares the traditional siheyuan with modern residence (see 5.3), aiming to discuss the sustainability of traditional culture. In modern high-rise buildings, some traditional space has been lost, failing to demonstrate the sustainable development of traditional culture. However, some of the principles are still applicable to residential design in urban areas with similar environmental and cultural characteristics, thus promoting the sustainable development of traditional culture.
Fourth, the conclusionary significance of this paper is left a bit too abstract. I think the authors have an opportunity to make their paper's results and subsequent theoretical significance a bit clearer.
4. Answer: The unclear part of the conclusion has been revised as follows:
This study elaborates the concepts and applications of syntactic analysis, as well as the relationship between the syntactic attributes of specific buildings in a specific area and the culture and life of the people in that area. Metaphorically, the concept of space in the space syntax theory can be compared with linguistic concepts. Although language is full of vitality, it will affect the culture of the speaker, and culture will influence the formation of language over time. Without understanding the culture behind language, one cannot fully understand the language. Similarly, the study of space is incomplete, meaning it has not been linked with people’s culture and life. Space organization is a function of the form of social solidarity, and different forms of social solidarity are based on society as a space and cross-space system.
Through this study, the following conclusions are summarized:
(1) The paper calculates the syntax value of each space in the siheyuan through the quantitative method of space syntax. Then it analyses the relationship between the distribution characteristics of the syntax value and the influence of traditional culture on the spatial layout. The analysis indicates that the spatial layout is related to culture and that the spatial order of any particular area is part of the culture of this area. The spatial relationship between outdoor and indoor space and intermediary space of the traditional siheyuan is influenced by traditional Chinese culture. Previous studies seem to scarcely connect the spatial form of siheyuan with social functions of courtyards, cultural concepts and human activities. We should try to inherit the cultural significance of traditional siheyuan and realize its sustainable development.
(2) The results of the analytical comparison between the traditional residence and modern residence shows that privacy in a modern residence is not respected. Although this change may be due to modern lifestyle and new technology, it is necessary to briefly consider the physical and spiritual needs of human beings. Recent centuries show that many such needs have existed in human history. It is necessary to improve the privacy of the modern residence. A comprehensive inspection of this type of building to extract and redefine the concepts lacking in contemporary life will undoubtedly help meet the basic needs of society.
(3) The change in the Chinese family structure demands a subsequent change in the housing form, which has implications for new housing designs [35-36]. For example, in siheyuans in Beijing, adult children need additional rooms in the courtyard, which makes the courtyard full of impromptu expansion, and this situation has led to the decline and mass demolition of traditional siheyuans. In order to develop traditional Chinese architectural culture, we must design new houses that consider whether they are culturally sustainable, and whether they are conducive to the traditional cultural expression of residents, according to the aspects of environment, space, culture, society, culture, and behavior, in order to better apply traditional cultural values to modern design and promote the sustainability of cultural heritage.
(4) In addition to studying the sustainability of the traditional siheyuan culture from the perspective of space syntax value, the influence of social and cultural aspects, such as historical context, language, folk beliefs, religion, values, norms, customs, ideology, symbols and even the way of daily life, on the spatial organization of the traditional siheyuan can also be explored in future studies. The traditional Chinese siheyuan can be regarded as a successful and sustainable design strategy, thanks to its double functions of privacy and security. In the process of design, space layout and social and cultural backgrounds are carefully considered. They have responded to the most serious environmental challenges and social and cultural needs for a long time. Due to population growth and the changes of cultural values and society, these traditional principles may not apply to contemporary residential design, but some of them still work in residential design in urban areas with similar environmental and cultural characteristics, thus promoting the sustainable development of traditional culture.
Reviewer 2 Report
The paper is well-written; however, the below comments should be addressed
In line 41, Mention the authors’ name rather than using ‘Ref’ in ‘Ref [6] introduced…’ This applies to the other similar cases throughout the manuscript.
In line 78, Remove Ref in ‘Various writers, such as Ref [13,14], have… ‘ This applies to the other similar cases throughout the manuscript
In line 226, In line correct this (proposed by Hillier and 226 Hanson, 1984) to numerical system. Be consistent in using reference styles.
In line 233, Remove (Figure 6, Figure 7). It is not necessary here.
In line 238, Change this ‘relationships are set. (Figure 7).’ to ‘relationships are set(see Figure 7).’
Figures 8-11 should be briefly described in Section 5.1. How did the analysis lead to creation of these results?
Change title of ‘5.3. Summary’ to ‘5.3 Discussion’ as this section seems that it is more about discussing the results.
In conclusions, Revise this ‘The book points out that space layout is related to culture, and…’ Conclusion section should include your own findings, not others.
Author Response
Dear Reviewer,
Thank you very much for your valuable comments on the paper, which are highly conducive to further enhancing the depth of the article. The paper has been revised according to your comments, and my replies are detailed as follows. If there are more suggestions for revision or any unclear expression, please kindly notify me.
1. In line 41, Mention the authors’ name rather than using ‘Ref’ in ‘Ref [6] introduced…’ This applies to the other similar cases throughout the manuscript.
Answer:Revised. Please refer to the paper for more details.
2. In line 78, Remove Ref in ‘Various writers, such as Ref [13,14], have… ‘ This applies to the other similar cases throughout the manuscript
Answer:Revised. Please refer to the paper for more details.
3. In line 226, In line correct this (proposed by Hillier and 226 Hanson, 1984) to numerical system. Be consistent in using reference styles.
Answer:Revised. Please refer to the paper for more details.
4. In line 233, Remove (Figure 6, Figure 7). It is not necessary here.
Answer:Revised. Please refer to the paper for more details.
5.In line 238, Change this ‘relationships are set. (Figure 7).’ to ‘relationships are set(see Figure 7).’
Answer:Revised. Please refer to the paper for more details.
6. Figures 8-11 should be briefly described in Section 5.1. How did the analysis lead to creation of these results?
Answer:The unclear case description of this part is revised as follows:
In order to illustrate the relationship among the spaces in the siheyuan, the researcher used the SketchUp software to draw the quadrature axonometric map (see Figure 8), and then use the quantitative approach of space syntax to calculate the syntactic value of each point in the siheyuan space. As the number of space points is huge, the researcher divided the spatial relationship diagram into three pictures for explanation, which present the outdoor space syntax value distribution points, the intermediate space syntax value distribution points, and the indoor space syntax value distribution points (see Figure 9-11).
7. Change title of ‘5.3. Summary’ to ‘5.3 Discussion’ as this section seems that it is more about discussing the results.
Answer:Revised. Please refer to the paper for more details.
8. In conclusions, Revise this ‘The book points out that space layout is related to culture, and…’ Conclusion section should include your own findings, not others.
Answer:The unclear conclusion of this paper is revised as follows:
This study elaborates the concepts and applications of syntactic analysis, as well as the relationship between the syntactic attributes of specific buildings in a specific area and the culture and life of the people in that area. Metaphorically, the concept of space in the space syntax theory can be compared with linguistic concepts. Although language is full of vitality, it will affect the culture of the speaker, and culture will influence the formation of language over time. Without understanding the culture behind language, one cannot fully understand the language. Similarly, the study of space is incomplete, meaning it has not been linked with people’s culture and life. Space organization is a function of the form of social solidarity, and different forms of social solidarity are based on society as a space and cross-space system.Through this study, the following conclusions are summarized:
(1) The paper calculates the syntax value of each space in the siheyuan through the quantitative method of space syntax. Then it analyses the relationship between the distribution characteristics of the syntax value and the influence of traditional culture on the spatial layout. The analysis indicates that the spatial layout is related to culture and that the spatial order of any particular area is part of the culture of this area. The spatial relationship between outdoor and indoor space and intermediary space of the traditional siheyuan is influenced by traditional Chinese culture. Previous studies seem to scarcely connect the spatial form of siheyuan with social functions of courtyards, cultural concepts and human activities. We should try to inherit the cultural significance of traditional siheyuan and realize its sustainable development.
(2) The results of the analytical comparison between the traditional residence and modern residence shows that privacy in a modern residence is not respected. Although this change may be due to modern lifestyle and new technology, it is necessary to briefly consider the physical and spiritual needs of human beings. Recent centuries show that many such needs have existed in human history. It is necessary to improve the privacy of the modern residence. A comprehensive inspection of this type of building to extract and redefine the concepts lacking in contemporary life will undoubtedly help meet the basic needs of society.
(3) The change in the Chinese family structure demands a subsequent change in the housing form, which has implications for new housing designs [35-36]. For example, in siheyuans in Beijing, adult children need additional rooms in the courtyard, which makes the courtyard full of impromptu expansion, and this situation has led to the decline and mass demolition of traditional siheyuans. In order to develop traditional Chinese architectural culture, we must design new houses that consider whether they are culturally sustainable, and whether they are conducive to the traditional cultural expression of residents, according to the aspects of environment, space, culture, society, culture, and behavior, in order to better apply traditional cultural values to modern design and promote the sustainability of cultural heritage.
(4) In addition to studying the sustainability of the traditional siheyuan culture from the perspective of space syntax value, the influence of social and cultural aspects, such as historical context, language, folk beliefs, religion, values, norms, customs, ideology, symbols and even the way of daily life, on the spatial organization of the traditional siheyuan can also be explored in future studies. The traditional Chinese siheyuan can be regarded as a successful and sustainable design strategy, thanks to its double functions of privacy and security. In the process of design, space layout and social and cultural backgrounds are carefully considered. They have responded to the most serious environmental challenges and social and cultural needs for a long time. Due to population growth and the changes of cultural values and society, these traditional principles may not apply to contemporary residential design, but some of them still work in residential design in urban areas with similar environmental and cultural characteristics, thus promoting the sustainable development of traditional culture.
Round 2
Reviewer 1 Report
The authors have provided good rationales for the various corrections need to the manuscript. My only concern is that the literature review remains a bit underdeveloped. If possible, I would like to see the authors introduce a bit more from existing literature to the front end of the paper to help situate the paper at the beginning and again in the conclusion to circle back to how the paper's findings contribute to the existing literature on the topic (the conclusion at the moment has few references listed right now). Also, while I agree with the authors' rationale for their work's connection to sustainability, this rationale still could be more clearly articulated in the paper. The authors have added some new discussion in lines 95-99 but this discussion could be extended to make this connection a bit clearer in my opinion.
Author Response
Thank you very much for your valuable comments on the paper again, I thought over the teacher's Suggestions carefully and made corresponding modifications in the article. If there are more suggestions for revision or any unclear expression, please kindly notify me.
On the literature review modification and supplement:
The Chinese have been living in siheyuan-style houses for thousands of years. To date, the earliest siheyuan discovered by archaeologists were built in the middle of the Neolithic Age, as represented by Yangshao Culture (5000-3000 B.C.) [8]. The ancient Chinese preferred this type of residence because the fences helped to protect the privacy of the family to the maximum extent, and prevent wind, noise, dust, and other threats. The courtyard provides light, air, and landscape, and also serves as a space for family activities when weather permits. A traditional Chinese siheyuan usually accommodates three or four generations of large families [7,9-10].
Scholars admit that sustainable development consists of four pillars: environmental responsibility, economic viability, social equity, and cultural vitality. The root of the word “sustainability” is from the Latin sustinere (tenere, to hold; sus, up). Dictionaries provide more than 10 meanings for “sustain,” the main ones being to “maintain,” “support,” or “endure” [11-12].
How space works for people is not simply about the space itself, but about the relationship between all the spaces that make up a layout. The layout refers to a spatial pattern or configuration, implying the existing relationship [13]。Traditional Chinese architectural culture does not emphasize the independence of architecture, the core and essence of which is the architectural portfolio. The traditional siheyuan is the good reflection of such portfolio, which produces a spatial relationship that conforms to the traditional order of life.
Various writers, such as Darlow and Wheelwright have observed that sustainable development is to a large extent a cultural task because it seeks to change attitudes and lifestyles[14,15]. Judy Spokes, the executive officer of Cultural Development Networks, asserts that “culture is both overarching and underpinning” [16]. As such, Brand and Nurse believed that culture should be placed front and center of the sustainable development framework and fully integrated into the other three pillars, as it is the basis for testing the meaning and practice of sustainable development[17,18]. Creative City Network of Canada likewise contends that “culture is a core dimension of vibrant and sustainable communities” because the character of a place is inseparable from its traditions and culture as they are lived and expressed in the activities and social life of the community [19].
It is necessary to increase the cultural dimension on the basis of environmental, social and economic dimensions, when we understand “sustainability”, because the unique role of cultural dimension in sustainable development has been paid more and more attention. The cultural dimension of sustainable development is not only the important power of social integration, but also environmental sustainability. In 2001, Australian scholar Jon Hawker took the lead in proposing four levels of sustainability: cultural activities (well-being, creativity, diversity and innovation), social equality (justice, participation, cohesion and welfare), environmental responsibility (ecological balance) and economic ability (material prosperity). He believes that a sustainable society depends on a sustainable culture. Culture, as the fourth pole in the triple framework of sustainability, must be a separate and “unique” reference point [20]. Western scholars have different understandings of the role of cultural sustainability in the sustainable development system. Some scholars regard cultural sustainability as a separate dimension in the framework of sustainable development; some scholars regard it as an intermediary model that balances the relationship among the three pillars of the economy, the environment and society; and other scholars regard it as the overall social basis for achieving sustainable development [21].
Therefore, the reason why cultural sustainability is one of the important characteristics of the city is that it is not only the driving force for urban civilization, but also the lifeblood of the city's vitality and the source of sustainable urban development[22], based on its basic connotation. For the development of contemporary Chinese cities, traditional buildings and neighborhoods, urban environment and biodiversity have been damaged to varying degrees, with rapid urbanization and large-scale development and construction, which will not only affect the healthy development of urban culture but also restrict the ecological and social sustainability of the city. Siheyuan, a traditional Chinese courtyard building with a long history is an extremely important historical and cultural heritage. The urban structure of traditional courtyard buildings varies according to local development processes and policies. These unique spatial order and organization in these regions reflects the local historical environment and cultural characteristics. The public courtyard in the Siheyuan promotes social interaction and the private courtyard promotes self-cultivation. The relationship of the neighborhood is influenced by two factors: one is the form and space of the courtyard house, and the other is the background of changing society, socio-economic differences, residence periods, modern lifestyles, community participation, common language, cultural awareness and residents’ culture. [23]. The public courtyard helps to maintain some traditional Chinese cultural activities. The main function of the public courtyard is to maintain communication and interaction between people and people,people and nature. However, many cultural activities are rarely or no longer involved in public courtyards due to factors such as time, climate, ownership, size and facilities of the courtyard. We should protect and inherit the traditional courtyards and its culture.
reference
[20] Jon Hawker. The Fourth Pillar of Sustainability: Culture's Essential Role in Public Planning [M].Common Ground Publishing Pty Ltd,2001:25
[21] Joost Dessein, Katriina Soini, Graham Fairclough and Lummina Horlings , Culture in,for and as Sustainable Development[M], University of Jyväskylä press,2015:28-29.
[22] Qin Hongling,Sun Yanjin,Reconstruction of Urban Design Values in the Context of Social and Cultural Suatainbility,Journal of Beijing University of Civil Engineering and Architecture， Sep.2017,33(3).
[23] Zhang, Donia，2012，Courtyard housing and cultural sustainability: a study of housing renewal and redevelopment in Beijing and Suzhou，Thesis (Ph.D.)，Oxford Brookes University。https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.579545
