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The following is the first article of Material Substance, a column, penned by Christopher Brenny and presented by AD Materials, which investigates the innovative applications of materials in architecture.

A material is nothing without a process. The characteristics of plastic, for example, vary dramatically depending on where and how the raw material is applied during the forming process. The same material can be used to create a bag, a solid container, or a woven textile. The difference between a disposable water bottle and carpeting is so distinct that one could not make the material connection without some foreknowledge of the manufacturing process of each.

The result of this material ecosystem is a scenario in which design and manufacturing must inform one another. This connection often moves so slowly in the building industry that it is difficult to perceive and very slow to adapt. Shape memory alloys such as nitinol (muscle wire), for example, are gradually moving into public nomenclature. While the novelty of such materials is ripe for exploration, application has proven difficult as the cost of such materials is quite prohibitive. Shape memory alloys, unless they are developed using more abundant metals such as aluminum, will likely remain a niche product developed for very specific applications.

Memory plastics, while less developed and responsive, have significant potential to become a familiar fixture in our daily lives. Combining this technology with the lightweight, structural capabilities of foamed materials, our preconceptions of the portable and flat packed may soon transform from disposable and insubstantial into something much more beautiful and valuable.

Vernacular Versatility, recently awarded first place in the 2014 eVolo Skyscraper Competition, seeks to adapt traditional Korean architecture into a contemporary mixed-use high-rise. The vernacular design of the Hanok, the "antonym of a western house" and epitome of the Korean style, has disappeared from every town. Extensive urban development in the 1970s led to a boom in modern apartment dwellings and, consequently, a loss of established Korean vernacular architecture. Yong Ju Lee's proposal aims to reimagine the Hanok in one of the country's busiest districts, drawing people's attention to and stimulating their interest in traditional architecture with the intention that "it will eventually be absorbed into people’s everyday lives"

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First off, I would like to thank Patrik Schumacher for taking to Facebook on March 17 at 9:45pm to let off steam -- thus starting a meaningful discussion on the role of the architect in society and culture. We could deconstruct it line by line, but I don’t think that will yield much in the way of enlightenment. What I take from it is that architecture creates form and should be free to do so without being restricted by ethical or moral imperatives to be social or political. But, as Benjamin Bratton remarked in reply to Schumacher, “To set the political to one side and at the same time make grandiose claims for how architectural form can in fact ‘remake civilization’, is a self-defeating program.”

Perceptions on the role of architecture in society can easily fall along class, race, and national lines. Coming from a place of privilege, it is easy to assume an apolitical, form-making agenda for the profession. The argument that architecture has nothing to do with the social domain, or the “content” as Schumacher calls it, is an argument for political conservatism, a hands-off, sink or swim argument for social Darwinism, that limits the range and impact of high architecture. Why can’t the best and most challenging forms of architecture penetrate through all social strata? Why shouldn’t it serve the poor? And why shouldn’t this be one criteria among others for judging the value of architecture? 

As you may have seen, ArchDaily has been publishing UNIFIED ARCHITECTURAL THEORY, by the urbanist and controversial theorist Nikos A. Salingaros, in serial form. However, in order to explain certain concepts in greater detail, we have decided to pause this serialization and publish three excerpts from another of Salingaros’ books: A THEORY OF ARCHITECTURE. The previous excerpt explained the difference between “Pattern Language” and “Form Language.” The following excerpt will establish how these languages can combine to form the “Adaptive Design Method.”

Proposition: An adaptive design method arises out of a complementary pair consisting of a pattern language and a form language.

I have indicated very briefly what a pattern language and a form language are; we still need to understand what an adaptive design method refers to. Out of many contemporary approaches to design, there are very few that result in structures and environments that are adapted both to physical human use, as well as to human sensibilities. In the past, the opposite was true. Human use is straightforward to understand: the physical dimensions and geometry have to accommodate the human body and its movement.

By accommodating human sensibilities, I mean that environments should make human beings feel at ease; make them feel psychologically comfortable so that persons can carry out whatever functions they have to unselfconsciously, without being disturbed by the built environment in any way. This imposes a strong constraint on the design process to adapt to the many factors (both known and unknown) that will influence the user on many levels, including emotion. An adaptive design method should accommodate all these criteria, and this Chapter shows how this may be accomplished.

The use of light can lead to very diverse feelings: a ray of sunlight calls attention; glare overpowers; the nocturnal sky fascinates, while a dense dark forest arouses fear. Religions have made use of these experiences to convey the mystic aspects of their respective deities — accordingly, so too do their erected buildings.

After the break, an exploration of the different approaches for using light as a vehicle of symbolic meaning and spiritual experience in religious spaces.

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Qatar says the World Cup projects are “on track,” but the International Trade Union Confederation (ITUC), which has been investigating worker deaths in the Gulf Emirate for the last two years, vehemently disagrees. To date there have been 1200 worker deaths associated with the on-going World Cup projects. A scathing report, issued by the ITUC on March 16, claims that unless significant improvements are made to working conditions on World Cup-related sites at least 4000 more migrant construction workers could lose their lives. This would mean that those construction sites are “on track” to kill 600 workers per year, or at least 12 per week until the ribbons are cut and the fireworks are set off.

At a FIFA executive committee meeting held in Zurich on March 20, FIFA president Sepp Blatter stated, “We have some responsibility but we cannot interfere in the rights of workers." Likewise, local FIFA organizing committee in Qatar says workers are not their responsibility. Zaha Hadid said the same.

However, given the increasing chorus of headlines along the lines of “The Qatar World Cup is a Total Disaster” they may have to say something stronger on the issue at some point — or have the image of their architecture tarnished. Of course we all know that what they mean is that legally it is not their responsibility. But does that mean they should be sitting back, not even attempting to influence change?

Get all the facts on the situation of the Qatar construction workers, after the break…