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This paper was presented at INTERNATIONAL NETWORK SYMPOSIUM 2011 October, 2011, Daegu, Korea

Spatial expressions of local identity in the times of rapid globalisation


a case study of the Yanesen area in Tokyo Milica Muminovi Darko Radovi
Keio University, Japan

Abstract
Vis--vis globalization and proliferation of non-places, identity remains conceived as an immanent element of place. Within the processes of place-making, the character of the place gets internalized, containing elements of the past of a specific locality, and it manages to linger on, despite often profound physical changes of the place. This paper tables a number of definitions of place and discusses their relationship with processes of urban change and persistence. Specific aspects of the relationship between the identity of place and perpetual change are discussed using the example of Yanesen, a precinct of Tokyo known for its continuities with old Edo. From that analysis, the identity of Yanesen emerges as Benjaminian, dialectical tension between the past and the present, significantly containing both catastrophic aspect that looks back at the ruins of the past, and utopian aspect that indicates possibility of redemption in the present.
Keywords: identity, culture, memory, change, re-memory

Introduction
There is an ample that the processes of globalization, notable at all levels of contemporary world, are directly related to homogenization and flattening of differences. In architecture and urban design that affects the very definition of place and its identity. It is been argued who those processes are creating a sense of shrinking world and an increasing uncertainty about existential character of place, which is of critical importance for development of identity (Massey, 1991:24-29). Furthermore, an increasing lacking connection with locality, together with general tendency towards homogenisation in design expression, have been associated with proliferation of non-places. One could argue that re-conquering of the capacity of architecture and urbanism to express local identity is among the key requirements which sustainable urban development puts to the profession. The identity of one place emerges from a specific locality. It embodies a multitude of layered phenomena, some of which are tangible and measurable, while other escape an easy comprehension, an accumulation of experiences, unique and common practices and their products over time. The locality in which an image of place is rooted consists of physical setting and activities. The past and the ways in which concrete places respond to change are significant in the process of creation of the identity of place. This paper starts with an introduction to two opposed approaches to definition of place and its identity: Heideggerian concept of being in the world and Deleuzian concept of becoming in the world. The framework of the paper is guided by academic discourse of Edvard Relph, Christian Norberg-Schultz, Doreen Massey and Kim Dovey. Terms place and identity are examined in relation to the concept of change. The case study chosen to

Milica Muminovic, 3-14-1, Hiyoshi, Kohoku-ku, Yokohama, Kanagawa 223-8522, Japan tel. +81-804141-7320 arh.muminovic @hotmail.rs

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illustrate the key aspects of these processes captures dialectics of continuity and change in creation of the identity of place. It comes from Tokyo, a fast changing metropolis. The frantic pace of its development is best illustrated by relentless expansion of infrastructure and an average lasting of the housing stock, which is not longer than 26 years. The pace and the extent of change of Tokyo express complex dynamics between both local and global drivers of change, those which celebrate stability and those which rely on perpetual growth and which worship progress. Many examples of urban resistance and stubborn resilience of local culture(s) still make Tokyo a city dominated by small, low-rise, highdensity residential fabric (Radovi 2008). In such precincts, continuities outweigh change, and urban character remains deeply connected to the forms and practices of the past. Among the most prominent of such areas are Yanaka, Nezu and Sendagi, which together make a precinct known as Yanesen. The analysis of Yanesen invites a discussion on interpretations of identity, based re-memory and roles of physical setting in that process.

Place and Identity


Place is a highly contested term. Nevertheless, there is a high level of consensus that it is always more than just a physical situation. Numerous efforts to get closer to understanding of that complex phenomenon dialecticise its totality with some other elements, and we end up with couples place-space, place-experience, place-time, and so forth. In all of those efforts, one of the key terms remains identity. Term identity comes from Latin identitas, meaning sameness. In philosophical terms, one entity can be fully identical only with itself. The essence of identity is relational. It comprises all the same elements of one entity, while, at the same time, it stresses the difference which separates one from all other entities. In place theory, identity of a particular place often refers to its significance in relation to other places. The cluster of characteristics define unity and uniqueness of one place, and, at the same time, its relative sameness in relation to some other places. Relph, thus, pointed out that the identity of place refers not only to distinctiveness of individual places, but also to sameness between different places (Relph, 1986: 44). Norberg-Schultz emphasized that the identity of place, or its spirit, is fundamental element in any definition of place (Norberg-Schulz, 1984:10). The concept of genius loci is derived from Roman belief that all beings (even the gods) have its genius, its guardian spirit, which determines its character, its identity (Norberg-Schulz, 1984: 18). More recent efforts diverge from such Heideggerian positions, and are primarily guided by Delandas interpretations of Deleuze and Guattari, and disciplinary contextualisations of those ideas by Massey and Dovey. Such approaches insist that identity is never complete, that it is in a continuous flux of becoming. In order to understand the processes of creation of identity of a particular place, it is necessary to understand its elements. Relph argues how static physical setting, the activities, and the meanings-constitute three basic elements of the identity of places (Relph, 1986: 47). In a similar fashion, Schultz analyses place using the categories such as space" and character, or tangible and intangible elements (Norberg-Schulz, 1984:11). Tangible elements of the identity of place, its physical setting and activities are palpable and immanent elements which conceive ground for its creation. Intangible elements of the identity of place, are establishing themselves through experiences. Those experiences, while based on tangible elements of place, do not necessary depend on it. The meanings of place may be situated and connected with its physical elements and associated activities, but they are not their property; they are, rather, the property of human intentions and experiences. Meanings can change and be transferred from one set of objects to another, and they posses their own qualities of complexity, obscurity, clarity or whatever. As such, they involve both individual and cultural variations which reflect particular interests, experiences and viewpoints (Relph, 1986: 47). But, meanings related to any place are not entirely phenomenological, or human-made. Such meanings have to be based in concrete physical setting, that is, in the outside world. They are inherent in the

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world, and are in each case to a high extent derived from the locality as a particular manifestation of world (Norberg-Schulz, 1984: 170). On the other hand, Massey introduces theory of place which is orientated towards social aspects of place. She argues that places are always constructed out of articulations of social relations (trading connections, the unequal links of colonialism, thoughts of home) which are not only internal to that locale but which link them to elsewhere (Massey, 1995:183). Place is, thus, represented as an intersection of social relations. Each place gets conceived as a particular, unique point of their [social relations and movements and communications] intersection. Instead then, of thinking of places as areas with boundaries around, they can be imagined as articulated moments in networks of social relations and understandings, but where a larger proportion of those relations, experiences and understandings are constructed on a far larger scale than what we happen to define for that moment as the place itself, whether that be a street, or a region or even a continent (Massey, 1991: 28). The place and its identity are, for Massey, conceived as elements that are not bounded in certain locality, but created throughout social intersections, and their boundaries are dissolved. Kim Doveys work (2010) is among the more recent attempts to define place in a less essentialist and ontological way. His approach to definition of space represents a shift towards place, both in terms of its spatiality and sociality. For Dovey, the element that distinguishes place from space is that place has an intensity that connects sociality to spatiality in everyday life (Ibid: 3). Following Delanda (2010), he replaces Heideggerian ontology of being-in-the-world with Deleuzian notion of becoming-in-the-world (Ibid: 6). By doing so, Dovey depicts place as a territorialized assemblage, dynamic rhizomatic structure of people and environment, which is both material and experiential. The currently popular concept of assemblage is derived from Deleuze and Guattaris Thousand Plateaus which, following the methodology advised by Delanda, Dovey uses as a toolbox for explaining place. Assemblage is a state of affairs rather than a thing or collection of parts. It is constructed from different elements but still can exist without one of them. He uses the example of street to explain how it: is not a thing nor it is just a collection of discrete things. The buildings, trees, cars, sidewalks, goods, people, signs, etc. all come together to become the street, but it is the connections between them that makes it an assemblage or a place (Ibid: 16). In order to explain the concept of rhizome, Dovey uses Deleuze and Guattaris contrast of such cases with the tree-like systems. Tree systems are organized hierarchically vis--vis rhizomatic systems, which are characterized with horizontal lines of movement, networks and connectivity (Ibid: 20). Main characteristics of rhizome systems are: connection and heterogeneity-any point of a rhizome can be connected to anything other, and must be, multiplicity. There is no unit which would serve as a pivot, and rupture-explode, connections to the other systems (Deleuze and Guattari, 1987: 7-20). Rhizome is composed not of units but of dimensions, or rather directions in motion (Ibid: 21). The conceptual contrast between rhizome and tree finds a parallel in striated and smooth space (Dovey, 2010: 21). Striated space is where identities and spatial have become stabilized in strictly bounded territories. In opposition, smooth spaces are described with movement and instability, through which identities and spatial practices become possible. Smooth space is linked to rhizomatic modes of practice. Dovey concludes that spatial structures are always a mix of tree-like and rhizomatic systems (Ibid: 21).

Identity of place - change and persistence


Those two different approaches to definition of place and its identity offer different interpretations of change and persistence. On one hand, the identity of place can be defined through its essence, which Schultz describes as genius loci; on the other hand, the identity of place is defined as unity of all elements that contribute to its conception and cannot be extracted as independent. The latter approach favours change, while the former emphasizes persistence.

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Intangible. immanent element of the identity of place, genius loci, the spirit of place or the sense of place defines its character. It brings together physical and social elements, as well as meanings, derived equally from the past and present. Genius loci is defined by Schultz as the essence which denotes what the thing is. Both Schultz and Relph are highlighting the persistence of the spirit of the place. Schultz explains how the character of a specific natural locality gets preserved through settlement (a man-made place), that appears on its locale. First, man visualizes his understanding of nature; he builds what he had seen before. Secondly, man is complementing the given situation by adding what it is lacking. And finally, he is symbolizing his understanding of nature (and thus the meaning of natural place gets transferred into another media). Norberg-Szhulz names these processes visualization, complementation and symbolization. The settlement, as concretization of environment, is created upon experience of its natural surroundings, as representation of human imago mundi (Norberg-Schulz, 1984: 17). Throughout the life of the settlement, that same spirit of place is maintained. In his book Genius loci, towards a phenomenology of architecture, Norberg-Schultz uses examples of three cities: Prague, Khartoum and Rome, to show how it is possible to maintain genius loci over the long period of time without interfering with the needs of successive historical situations (Ibid: 180). He highlights that, if the primary structural properties of a certain place are recognized and respected, the general atmosphere, Heideggerian Stimmung, gets preserved and maintained (Ibid: 180). Relph stresses that spirit of place can persist in spite of profound changes in the basic components of identity (Relph, 1986: 48). Both tangible and intangible elements that constitute the identity of place are always in process of change, whereas its spirit lingers. In spite of the commonly recognized idea that genius loci, the spirit or the identity of place are persistent phenomena built upon physical properties, activities and meanings of place, both Massey and Dovey (2010) argue that identity is in a perpetual process of change. Massey (1991) argues that we cannot think about place as separated from people, and homogeneous in a sense that it would have unique and strongly built character. For her, place is in constant movement, an intersection of social boundaries. To conceive place in a sense of rootedness and stability, and searching for a sense of place by unearthing of heritages is problematic. She proposes that place does not have any single, essential identity and that sense of place is not made of introverted, inward-looking history based on delving into the past for internalized origins (ibid: 26). Dovey (2010), in a similar vein, follows Deleuzian thought and suggests that the identity makes an integral element of place assemblage and, as such, is always in the process of becoming, change. He explains that phenomenon of place cannot be reduced to an essence nor to a social construction (Ibid: 17). The definition of genius loci as stabilitas loci is reduction and it ignores social constructions of place identity. The quest for the sense of place is a paradox, as Dovey explains it language can name this sense but is powerless to define it (Ibid: 25). Sensation operates before the cognition and meaning. For Dovey identification of space with freedom and movement in contrast with place with stability and rootedness is a serious mistake. Place should be conceived as assembled mix (Ibid: 23), and its identity in process of becoming or constant change. This discussion of constancy and change of the identity of place has shown current academic positions which frame discourse on place: those which follow the Heideggers being in the world and those who argue in favour of Deleuze and Guattaris concept of becoming in the world. The aim of this paper is to enter discussions about the identity of place through an analysis of Yanesen.

Yanesen
It is widely accepted that spatial identity of Yanesen differs from that of other residential areas of Tokyo, very much due to the fact that its main characteristics reach all the way back to Edo period (Radovi 2008). That is the case due to a set of historic coincidences

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which kept the precinct largely spared from massive destructions caused by the Great Kanto earthquake and subsequent conflagration (1923), and from American fire-bombings (1945). Both international and local tourists guides and brochures keep emphasise the quality which comes from the connection of Yanesen with the past, its distinct shitamachi (lower town) atmosphere, and its famous Edo character. That all despite an obvious fact that only few houses which remain form the pre-Tokyo area can be found there (Figure 1.).

Figure 1. A street in Yanesen

Architecture of the greatest number of houses in Nezu, Yanaka and Sendagi of today are of contemporary design. The connection with the historic shitamachi atmosphere can be found at the levels of architectural typology and preserved urban forms, mainly of streets. An ontogenesis of the types of the houses in Edo period can be explored through their comparison with typologies of contemporary Yanesen. The emergence of new types as extrinsic elements can be easily detected, while hybrids between those two create new typologies (Figure 2.). Such typologies show the dynamism and vitality of urban evolution of Yanesen, which is not confined to preservation and veneration of the old. The typology of streets is also shows both persistence and change. A large number of roji, charming back alleys still exist in Yanesen, despite their very small, often quite dysfunctional width. They play fundamental role in maintaining the key famous air of Figure 2. the precinct, by favouring small, Typology of the houses dense, pedestrian movement and bicycles. The smallness of those alleys nurtures the peculiar, time-honoured typology of public-private relations of Yanesen in place. Conceived as semi-private spaces, roji are dissolving the clear-cut boundaries between public and private spaces. Distribution of various levels of privacy, thus, gets preserved, and an ambivalent character of those places maintained (Figure 3.).

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Figure 3. Alleys in Yanesen

The persistence of a strong, legible identity of Yanesen and its obvious continuity with the past has not been achieved through preservation of monumental buildings. A sense of the bygone era, which undeniably lingers in that area, is a latent quality, evoked by experience and embodied in diverse relationships between various architectural and urban elements. The physical structure of the place has shown great flexibility and an ability to transformation and redefine itself within the rule of the archetype. In that sense, in Yanesen we find the stabilitas of Heideggerian being, underscored by the fluidity of perpetual, Deleuzian becoming. Are those two systems of ideas as exclusive of each other as previously elaborated current theoretical discourse on place wants us to believe? Our analysis of Yanesen has shown an ambivalent relation of the identity of place in relation to change and persistence. At the same time Yanesen is both perpetually erasing and constantly evoking its own identities, changing, but indisputably anchored to its past. This area of Tokyo has, indeed, as in Paul Waleys words, managed to maintain its identity from the past while, at the same time, responding to contemporary clamour for modernity (1991:190-191).

Conclusion
As that of any other place, the identity of Yanesen emerges from Benjaminian dialectical tensions between the past and the present. But here, it contains significant catastrophic aspect that looks back at the ruins of the past, and utopian aspect that indicates possibility of redemption in the present (Elliott, 2011:49-50). As in Deleuzian definition of place as assemblage, here the character of the place is embodied in diverse relations of its elements, but the change of elements that conceive that place does not necessarily imply the change of its identity. The case of Yanesen shows that the identity of place is not necessarily in its physical setting, thus the confirming Heideggerian notion that places can change while identity lingers on. Nevertheless, our analysis of Nezu, Yanaka and Sendagi has shown that not even the houses from Edo period were preserved. Even the number of the famed houses with wooden faades is small (less than 3%), and those precious few are so scattered that they can hardly create a milieu of recognizable character. What does, then, that specific, well known and keenly adored identity in Yanesen build upon? How does that place evoke that air of Edo Shitamachi? The answer to this question should be sought in the concept of re-memory. Introduced by Tolia-Kelly, re-memory is explained as a memory that is encountered in the everyday, but is not always a recall or reflection of actual experience. This memory is not memory based on the events experienced personally. It is not a linear narrative of events linked to experiences. Re-memory can be memory of others, told by other people or absorbed in everyday life. Tolia-Kelly illuminates re-memory as an inscription of time in place, which is touched, accessed or mediated through sensory stimuli. A scent, sound or sight can metonymically transport you to a place where you have never been, but which is recalled through the inscription left in the imagination, lodged there by others' narratives (Tolia-Kelly, 2004: 316).Re-memory gets awaken by elements which are not linked with

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the actual events, a powerful sensation of familiarity generated in an environment which may be even different from one which triggers that sense of dj vu (as in Radovi, 2008: 33). The atmosphere of Yanesen of today, with all ambiguities of its relationships between the public and private realms, and deep sense of human closeness, does evoke the sense of Edo. That character, or the identity of that place, is re-memory. It gets real in a very specific atmosphere which is based on combined smallness, density and intensity of encounter, characteristics of autochthonous Japanese urban space.

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Shelton, B. (1999), Learning from the Japanese City-West meets East in Urban Design (London: E&FN Spon) 210. Thompson, Z. (2011), 'Erasing the Traces, Tracing Erasures: Cultural Memory and Belonging in Newcastle/Gateshead, UK', in Anca M. Pusca (ed.), Walter Benjamin and the Aesthetics of Change (London: Palgrave Macmillan), 55-81. Tolia-Kelly, D. (2004), 'Locating processes of identification : studying the precipitates of re-memory through artefacts in the British Asian home', Transactions of the Institute of British Geographers, 29 (3), 314-29. Waley, P. (1991), Tokyo: City of Stories (London: Weatherhill) 270.

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