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Meaning Of Words In Nazi Architecture

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Following his appointment to Chancellor in 1933, Hitler immediately embarked on an extensive architectural program to express the National Socialist ideology of Germany’s racial purity and cultural supremacy (Kasher 1992, 65; Stuart 1973, 260; Thies 2014, 65). For Hitler, architecture possessed the power to inspire, impress and communicate; architecture acted to aestheticize politics, creating ‘stone slogans’ that sought to unite the German people and promote their national superiority (Bertolini 2008, 27; Jones 1996, 7; Nelis 2008, 482). The notion of ‘words in stone’ echoes through the academic literature, with most studies applying a simplistic tautological framework to ascribe meaning to Nazi architecture – Hitler liked neoclassical and …show more content…
However, this limited view relies on the interpretation of the architecture at the time of production and links architectural meaning with the Nazi zeitgeist whilst disregarding changes in perception, context and program that transform architectural meanings over time (Bourdieu 1989, 18; Dovey 1999, 46-7; Riley 2015, 8). As architectural meanings may change without alteration of the physical form, the attribution of power and evilness to Nazi architecture emerges from our interpretation of the structure – that is, meaning exists in the imagination, not in the stone (Hendrix 2013, 124-5; Rosenfeld 1997, 215). Thus, Nazi architecture is neutral and autonomous from political ideology, whilst our interpretation of architecture remains biased by our habitus, capital and social field (Hendrix 2013, 110; Pearson and Richards 2003, 3-4; Rosenfeld 1997, …show more content…
In this way, architecture is a structural framework for social interaction that - through our interaction with and interpretation of the built environment - defines our social reality (Hendrix 2013, 124-5; Rosenfeld 1997, 197; Strathausen 2009, 14-16). Importantly, people within the same built environment may ‘read’ the landscape differently; reflecting the personal bias of race, ethnicity, age, gender, education, culture, status, religion and/or wealth, that in turn, creates different social actions (Bourdieu 1989, 14; Hendrix 2013, 124-5; Maton 2008, 50). These biases, defined as habitus, form the mental constructs for perceiving the physical world that enables the selection of appropriate social action for individuals, groups or institutions (Bourdieu 1989, 14-18). However, habitus does not work in isolation – our behaviour and interpretation of the world results from a person’s habitus and social position (capital) within the current social context (field) and thus habitus evolves over time (Bourdieu 1989, 17; Maton 2008, 63). Therefore, whilst the architecture of the Third Reich exploited architecture’s ability to frame social behaviour and communicate power, the perception of the same architecture transformed in parallel with the shift in habitus, capital and field ensuing the Nazi defeat in World War II (Bourdieu 1989, 14; Rosenfeld

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