Monument Preservation in Central Europe

Recent decades have seen both what has been referred to as an "inflation of historical monuments" and an acceleration of the process of "monumentification" affecting buildings of relatively recent date. In order to gain a better understanding of this, Kovacs looked at the experience in countries of Central Europe (Romania, Hungary, Slovenia, the Czech Lands, Slovakia), discovering a number of similarities as well as differences in detail. More important, however, was the discovery of the much wider importance of this phenomenon as a whole, which is particularly visible in this part of Europe, where "European" theory and practice of monument preservation are combined with progressivist demolitionism and traditional "natural" attitudes towards the built environment. Kovacs found that monument preservation has not only become a major occupation within building activity seen as a matter of anthropology, but also seems to be the determining feature of the contemporary cultural attitude. The scale of preservation activity has long since reached the level of urban design as an essential criterion for matters of future development, making it necessary to extend the conclusions of theoretical research down to broader generalities of the building domain. Kovacs then looked at the specific features of the countries concerned, including the survival of traditional building techniques in Romania, and the wide variety of preservationist policies in use.

Siberian Wooden Churches: Reality and Symbolics

The preservation of Siberia's cultural heritage poses a serious problem. Many Siberian churches were destroyed or reconstructed, without their original form being carefully described. Mainicheva studied the question of Siberian wooden churches of the 17th-18th centuries, producing a complex analysis of their symbolism, phenomenology and morphology. Published and archival materials show that such unique churches as the Sophia Cathedral in Tobolesk (1621), the Trinity Church in Tomsk (1654) and the Church of Kazan Holy Mother in Ilimsk (1679) directly reflected the main features of medieval Russian culture combined with new perceptions of Man and the Universe. These Russian Orthodox churches have considerable significance for understanding the natural development of Russian architecture as a part of the Russian culture of permanently moving people. All these churches, which no longer exist in their original form, were built by unknown folk builders and represented a good example of non-professional architecture. Mainicheva developed full descriptions of the churches, including graphic reconstructions of their original plans and facades.