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In my previous blog on Bali, I commended the role of consumerism, particularly its part in tourism and on the exploration of human engagement with architecture and the built environment. The idea of context, culture, economic, and social influences amalgamating into creating a unique and user-orientated architectural language - and in return creating more engaging and human-centric designs. This outlook of experiential consumerism has allowed associated capitalism to further push these ideas as positive human experiences, generating monetary gain. 


Homogenisation of the urban environment in Melbourne.
Homogenisation of the urban environment in Melbourne.

However, on a more global scale, a different form of consumerism has taken root. Most notably within industrial design and fashion, fast-paced consumerism - similar to fast-moving consumer goods (FMCG) - has become a global phenomenon, where goods are consumed at an accelerated rate for relatively low cost, encouraging frequent purchasing. This paradigm of consumerism overlooks particular human needs, and prioritises monetary gain rather than the end user and surrounding contexts (and impact).

From Apple notoriously reducing battery longevity, forcing consumers to constantly upgrade to their latest models, to fast fashion such as H&M, pumping out and chasing fashion fads. This relentless cycle of consumption is now deeply influencing the built environment, pushing architecture and design toward a rapid pace of production that often leads to homogenization, stripping spaces of their unique character and reducing them to mere commodities. Where architecture stood the test of time, often by hundreds of years, they now lose their integrity in more ways than one. 


I entered the profession with a deep belief that architecture exists to serve humanity -  to shape experiences, nurture well-being, and anchor identity. Yet throughout practice, I often found myself complicit in producing spaces that betrayed these ideals. I recall reviewing layouts, asking myself, ‘Would I want to live here?’ The answer was often no. Each decision - shaving a meter off a bedroom, narrowing a corridor, reducing the quality of components - felt like a small betrayal. And yet the project moved forward, and so did I, carrying a growing weight. There is no easy escape from this entanglement. But perhaps the beginning of resistance lies in refusing to forget that architecture is, at its core, a human act - and that each drawing, each decision, carries the weight of lives yet to be lived.

In the context of Australia, I have both lived in and worked on projects that embody the fast-paced, consumerist qualities now infiltrating architecture. Two apartments I lived in for several years in Melbourne felt more like white plasterboard caves than homes. Each was single-aspect, meaning only one side of the apartment had a facade facing the outside world. The bedroom had just one window, and it wasn’t even connected directly to the outdoors. Instead, it opened into the living room, which itself connected to the sunroom through another window - three layers of glazing before any natural light could finally reach the bedroom. The light that did arrive was minuscule, barely touching the living room, let alone the bedroom. But of course - thank God the developers were able to squeeze in more apartments per floor plate!

Working in practice exposed me to these situations from the other side. A moral and ethical dilemma began to tremble within me. As a designer, how can I tolerate creating spaces like these? Awkward corridors, subpar spatial planning - questionable quality driven by the imperative to fitting more in. And in turn, the more we fit, the more end-users end up feeling less. If dwelling spaces and the built environment are designed for their occupants - for humans - why are so many developments now devoid of empathy?

With Victoria engaging in a push for Melbourne’s missing middle housing, I wonder what it will look and feel like. Will these, which are meant to help residents afford housing, be also devoid of empathy? Will streets and suburbs be filled with uninspiring blasé facades that lack identity and the dynamism of life? Such a thing like this reflects inwards into soulless occupants.

Affordability and efficiency can never come at the cost of human dignity. It’s easy to imagine how these developments might follow a similar trajectory to the fast-paced consumerist housing trends we see today - high-density buildings that maximise every square inch, minimising space and light to fit more people in. Will these homes become another iteration of sterile, cookie-cutter designs? Efficient yet uninspiring, convenient yet soul-crushing?


It’s not enough to simply provide housing; we must think about how people live in these spaces. Are we creating environments that encourage well-being, connection, and a sense of identity, or are we pushing people into cramped, uninviting spaces that prioritise numbers over lives? Will these homes foster community, or will they simply function as places to sleep before heading out into the world again?


As the state turns to these new developments to alleviate pressure on the housing market, I can’t help but wonder if they risk becoming another example of "affordable" architecture that comes at the expense of quality. In our rush to provide more units, to accommodate more people, will we forget the very essence of architecture - that it is, at its heart, a human act?

I have been to Bali numerous times throughout my life. As an Indonesian from the island of Java, experiencing Bali felt familiar - the humidity, vehicle-centric urban planning, integration of nature, informal architecture, along with the blending of various cultural and historical influences on buildings, were all so natural to me. However, having spent most of my life in Australia, I now question the differences between what I was once familiar with, to what I am now accustomed to. In Australia, it is perceived that the built environment (housing, buildings, development, land) are treated as economic stock and capital, further exacerbating a decline in architectural spaces that encourage quality human experiences. In my opinion, the current state of the public realm and user experience conditions have become mediocre and lousy; with quicker demands for design output and pushing for quantity over quality. Thus, this development-first approach diminishes the human experience of such spaces. While exploring Bali, I felt that its architectural conditions prioritise human experiences, despite the urban conditions often contradicting this, ultimately strengthening both its economic vitality and the state of the built environment.


I find the architecture and urban conditions in Bali fascinating. Throughout my time there, I wondered how traditional Balinese influences inform contemporary architecture and the built environment in Bali. Unlike the city I was from, I noticed that Balinese architecture takes on formalised expressions through its religiously famous gates, highly ornamental detailing, structure and forms, and spatial planning for dwellings. This prominence of cultural expression stems from Bali’s religious beliefs deeply rooted in Balinese Hinduism (A blend of Hinduism, Buddhism, and existing Animistic beliefs), which is a belief of honour and maintaining harmony with everything and everyone around them. This bolsters the expression of culture through arts and the environment in the urban and public realm. Its cultural expression and integration within society can therefore be explained in the deep rooted animism within Balinese traditions, compelling further exploratory expressions of these ideals within contemporary settings.


'Balinese' architectural elements captured on my adventure across Bali. (From left to right) House in Bali with wall and roofing ornamentation, Balinese Gate, Balinese Pagoda, Bamboo and Straw Roof structure at The Udaya.
'Balinese' architectural elements captured on my adventure across Bali. (From left to right) House in Bali with wall and roofing ornamentation, Balinese Gate, Balinese Pagoda, Bamboo and Straw Roof structure at The Udaya.

What fascinates me even further is this morphological transition and tension between culture, economic conditions, and consumerism that Bali is experiencing as a tourist hot spot. A push towards this economic condition has enabled the built environment to move towards a more enticing experience (at least, on an architectural and human scale), catering to new emerging needs, interests, and experiences. On my trip to Bali, I searched for places to stay and visit that were ‘Balinese’ and would allow me to experience a ‘cultural immersion’ - such places that imbue the ‘spirit of place’. The ‘spirit of place’ (genius loci) refers to the soul of a place - the tangible and intangible qualities that define its uniqueness and distinctiveness, giving it meaning and evoking emotion. However, if you look up ‘Balinese architecture’ (on Google and Pinterest), you will see that contemporary and traditional Balinese architectural qualities such as materiality, form, and structure, tend to merge and create new meanings - balancing cultural and contemporary ideas. So, it got me thinking… What is the ‘cultural experience’ of Bali? And how does this manifest itself in an architectural language and imbue a ‘spirit of place’?



Google search of 'Balinese Architecture' showing a mixture of traditional Balinese and Contemporary architectural languages - seemingly showing more roof morphologies.
Google search of 'Balinese Architecture' showing a mixture of traditional Balinese and Contemporary architectural languages - seemingly showing more roof morphologies.
Pinterest search of 'Balinese Architecture' showing a mixture of traditional Balinese and Contemporary architectural languages - showing more materiality and detail elements.
Pinterest search of 'Balinese Architecture' showing a mixture of traditional Balinese and Contemporary architectural languages - showing more materiality and detail elements.

Is ‘Balinese’ a reduction to form, ornamentation, materiality? Or is it more intangible and ephemeral, such as a sense of space, atmosphere, and other sensorial qualities? Or perhaps its connection to nature? Therefore, what is Balinese vernacular architecture? And what is the culture it (architecture) is trying to reflect and imbue a spirit of place? Various questions and possibilities arise. 

As outreach and trends on global media rise, an influx of global expression imposes its impression on local identities, contributing to urban homogenisation against the aforementioned deeply rooted animistic approach to the built environment. How, then, can one implement the 'spirit of place' of Balinese cultural immersion in an urban setting, where every element and detail of the place embodies its own spirit and purpose? 


From ornamentation to a reduction to form & materiality. (From left to right) Milk and Madu by DDAP Architects, some Pertamina gas station along the high way, Trans Studio Mall in Kuta, Patal Kikian
From ornamentation to a reduction to form & materiality. (From left to right) Milk and Madu by DDAP Architects, some Pertamina gas station along the high way, Trans Studio Mall in Kuta, Patal Kikian

This tension between cultural values and contemporary design is not only inevitable but also a catalyst for innovation. When economic factors prioritise the human experience, architectural vocabulary is shaped by consumer demand across various economic scales. As I observed in Bali, the dynamic interaction between traditional cultural influence and modern architectural demands encourages exploration and experimentation. It is within this tension that placemaking becomes both unique and spatially engaging, allowing for the creation of environments that resonate with both cultural depth and contemporary relevance.

  • Writer: Grady
    Grady
  • Feb 26
  • 4 min read

Humans and built environment interfaces in a South-East Asian context.
Humans and built environment interfaces in a South-East Asian context.

“The art of building emerges from the art of living, just as the art of cookery can be said to be the product of the art of eating” - Witold Rybczynski


Throughout my few years of practice in interior and architecture (pre- and post-graduate) I have often found myself in tension and in question towards the complexity of elements and systems that goes towards designing something. The constant need to interrogate and balance a multitude of aspects forces one to always consider other possibilities, perspectives, and even accommodate other opinions and thoughts. I believe that the dialogue between such topics, and the integrity to question and pursue them enriches design.

This is the start, and Architecture and Human will be a reflection of my architectural journey — an open space to explore ideas, experiments, and curiosities that inspire me. I will be exploring how architecture connects us to the built environment and vice versa. 


Many years ago during my undergraduate studies in Interior Architecture in Sydney, I had the privilege to go on a summer elective course abroad, exploring the ideas and effects of informal architecture in the context of South-East Asia. A vast contrast from the over-regulated and systematic suburban Sydney, it opened up my eyes to how human needs affect the built environment. Although I, myself, am South-East Asian, I always viewed these informal architectural situations as “obtrusive” and “unappealing”. However, since this course, I now question every built form (i.e., why did they design it this way?) and experience a paradigm shift towards such interventions as a method of empowerment and empathy for direct user needs. Where the needs of human life come to the forefront of architecture and urbanism, it shapes a vernacular that is empathetic and vulnerable. An urban dynamism of variety, complexity, and nuances - one befitting of extrapolating the human condition in built form.  


Ever since, the human relation with the built environment has always intrigued me. Such as being present while mindfully eating - to take in your surroundings, the people you are with, and what you are consuming, I aim to do the same by mindfully being as I interact with the world around me. During my continued education in Melbourne for my Master’s degree, my studio projects all sought to explore this tension and dynamism between the human, building, and urban city scales. In architecture and design, we explore these complexities at different scales; from 1:1, to 1:100, even 1:500 to 1:1000s. Since we cannot truly represent a building in its entirety and true size, we utilise these scales to distil amounts of information that represent the outcome. For example, a scale of 1:100 is 1 unit of measurement on paper representing and relating to 100 units of measurement in real life. 

With the scale of Human:Building:City, I was curious with what happens (and could happen) at the colon (:). One thing to another; transitional and liminal. What is the relationship between them? How is information carried across? How does one thing affect the other? This exchange not only happens on paper, but is a daily occurrence with each and every thing we interact with.


Around this period of learning, like many of my peers, Atelier Bow-Wow became a source of intrigue. From their highly polished technical presentation drawing style, to their intellectual thought provoking essays and lectures - their work always opened up discussions in the studio regarding humans and the space they occupy. Their published works such as Pet Architecture, Made In Tokyo, and Behaviorology, further shaped my interest to further explore this connection between human and architecture and what could become. In their writing, they question the relationships between the built environment and the users of the space, which were further exemplified through their own body of work. These ideas were explored through not just the tactile and physical, but the ephemeral and intellectual qualities that affect one’s perception of space. 


Stepping into the realm of architectural practice, I have felt a disjunction. Maybe due to the projects and typologies I worked on - or due to certain differing ethos, or complicated client needs and wants. Whichever it was, I felt a disconnection from the architecture and the humans perceived to occupy the space. Even out in the wild, buildings seemingly devoid of terms such as ‘architecture’, and unintelligible to empathy plague urban fabrics around Australia.

Therefore, I question, how do we navigate this societal paradigm of architecture and reckless gaudy habitats (AARGH!!) and shift this to an empathetic architectural language that is thoughtful of the architectural and human (AAH!) symbiotic relationship? Often this symbiosis and rationale comes with much rigor and expectation. However, when applied to practice, such morals are seemingly lost, forgotten, or not considered. 


Most of everything in our environment has been built; though it poses a question of who was it built for? Such an unassuming question, but by exploring through this lens, we start to provoke design and everything around us. How do we (and how can we) design for the human condition?  


AAH! This is just the beginning, with so much to unpack and explore. Let’s see where it goes!

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