崖城鎮(zhèn)盛德堂遺址展庭，三亞，海南，中國(guó)

項(xiàng)目設(shè)計(jì)：呂舟，崔光海/清華大學(xué)建筑學(xué)院國(guó)家遺產(chǎn)中心/清華大學(xué)建筑設(shè)計(jì)研究院建筑與文化遺產(chǎn)保護(hù)研究所

崖城鎮(zhèn)盛德堂遺址展庭，三亞，海南，中國(guó)

項(xiàng)目設(shè)計(jì)：呂舟，崔光海/清華大學(xué)建筑學(xué)院國(guó)家遺產(chǎn)中心/清華大學(xué)建筑設(shè)計(jì)研究院建筑與文化遺產(chǎn)保護(hù)研究所

項(xiàng)目信息/Credits and Data

委托單位/Client：三亞市歷史文化名鎮(zhèn)保護(hù)管理委員會(huì)/ Sanya Management Committee for the Conservation of Famous Historical and Cultural Towns

工程總負(fù)責(zé)/Head of Project：呂舟/LU Zhou

項(xiàng)目負(fù)責(zé)人/Principal in Charge：崔光海/CUI Guanghai

設(shè)計(jì)團(tuán)隊(duì)/Project Team：李京，劉煜，揭小鳳，張榮/LI Jing, LIU Yu, JIE Xiaofeng, ZHANG Rong

本項(xiàng)目源于一個(gè)簡(jiǎn)單的落架修繕復(fù)原的古建筑保護(hù)工程。在現(xiàn)場(chǎng)調(diào)研過(guò)程中，通過(guò)與裴氏族人代表的不斷溝通，我們發(fā)現(xiàn)現(xiàn)存的建筑遺跡雖然殘破，卻承載著幾代人的情感和記憶。于是我們提出了現(xiàn)在的解決方案，并與族人一起說(shuō)服當(dāng)?shù)卣臀奈锕芾聿块T(mén)，通過(guò)對(duì)宗祠遺存的保護(hù)，重新組織功能，展示宗族歷史，延續(xù)族人的情感記憶，使其重新成為凝聚宗族紐帶并與現(xiàn)代對(duì)話的場(chǎng)所，為文物古跡的保護(hù)探討一種更具包容性的積極思路。

盛德堂，又名裴晉公宗祠，位于三亞市崖城鎮(zhèn)水南二村，為唐代中興宰相裴度后裔落籍古崖州后興建的裴氏宗祠，已有近850年歷史。目前僅遺存后殿北次間和明間后墻，為市級(jí)文物保護(hù)單位。

祠堂是中國(guó)傳統(tǒng)村落標(biāo)準(zhǔn)配置的公共設(shè)施，是村落中同姓族人的核心精神場(chǎng)所，這里不僅舉行祭祖活動(dòng)——提醒自己傳承血脈與道德傳統(tǒng)的責(zé)任，也是村民議事、節(jié)慶等本村重大事件的發(fā)生地，見(jiàn)證了興衰發(fā)展與生活于此地的人們的情感記憶。

考慮到這些社會(huì)、歷史和文化的因素，我們?cè)诳脊虐l(fā)掘、現(xiàn)狀勘察的基礎(chǔ)上，提出了以現(xiàn)代建筑形式進(jìn)行保護(hù)、展示和延續(xù)并擴(kuò)展宗祠功能的方案。

值得欣喜的是，在建成之后，這里的村民已經(jīng)開(kāi)始利用這處經(jīng)過(guò)保護(hù)、更新和展示的建筑，恢復(fù)舉行傳統(tǒng)的祭祖儀式。新建的部分不僅滿足了遺跡保護(hù)的要求，也同時(shí)在歷史建筑原址為這些傳統(tǒng)活動(dòng)的延續(xù)提供了更有積極影響的環(huán)境。由此，盛德堂的建設(shè)不僅保存了這里的非物質(zhì)文化遺產(chǎn)，并通過(guò)村民的參與使用，加強(qiáng)了人們對(duì)物質(zhì)遺存的保護(hù)意愿；也同時(shí)通過(guò)設(shè)法延續(xù)這種傳統(tǒng)的活動(dòng)，促進(jìn)了當(dāng)?shù)卮迓涞纳鐣?huì)結(jié)構(gòu)維持與重建。

對(duì)于古建筑遺址本體，我們按現(xiàn)存建筑的面貌和殘存的痕跡，經(jīng)過(guò)甄別，拆除在現(xiàn)代使用過(guò)程中與歷史原貌不相協(xié)調(diào)的加建，充分體現(xiàn)建筑遺跡的真實(shí)性，并對(duì)殘損嚴(yán)重的藝術(shù)構(gòu)件，進(jìn)行復(fù)位、調(diào)直、支護(hù)等修繕處理。

新建的保護(hù)建筑采用當(dāng)?shù)氐那啻u為主要材料，采用傳統(tǒng)的砌筑方式為主要建造手段。設(shè)計(jì)兩個(gè)展廊和一道后墻將露出地面的遺址和古建筑遺跡圍合在其中，也構(gòu)成了一個(gè)向心性的庭院，各界面轉(zhuǎn)譯村落中傳統(tǒng)民居的內(nèi)院形式，形成對(duì)外封閉、對(duì)內(nèi)開(kāi)敞的空間特征。

玻璃保護(hù)棚覆蓋了后殿北次間和明間后墻，呈半開(kāi)敞狀態(tài)。覆護(hù)下的明間實(shí)現(xiàn)特殊節(jié)日的祭祀功能，其他部分構(gòu)成連續(xù)的展示空間，展示家族的歷史和祠堂的興衰，平時(shí)也為村民提供可以休閑、聚會(huì)和納涼的場(chǎng)所。

新建筑質(zhì)樸含蓄而不夸張，呼應(yīng)村落環(huán)境、肌理和建造邏輯，以低調(diào)姿態(tài)融入，體現(xiàn)了對(duì)文物本體及其周邊歷史環(huán)境的尊重。

The project originates from a simple repair of a historical building. Through communicating with the local ethnic group during the process, we discovered the significance of the sentiment and collective memory of this historic building of the family temple. Hence, we proposed the current solution to protect the relics, reorganize the functions, exhibit the family history, and carry the sensational memories of the family members, which is expected to enhance the family unity while fulfilling need of the modern life. It also facilitates an active discussion on the conservation of cultural relics.

The Shengdetang Family Temple, also known as the Family Temple of PEI Jin, the Ministry of Tang Dynasty, has a history of 850 years, dating back to the middle of Tang Dynasty. After several destruction and reconstruction, the only remaining parts of the building include the north side bay and the back wall of the central bay of the minor hall. The site is currently categorized as a municipally protected site.

As in typical configuration of traditional Chinese villages, family temples serve as spirit cores for the family members, where people hold the ancestor worship ceremonies, and where important events of the villages take place, bearing the collective memory of the family.

In respect of the social, historical and cultural factors, based on archaeological investigation and on-site survey, we proposed to conserve, explain, maintain, and expand the functions of the family temple through modern architectural means.

We were delighted to find out that after the construction was finished, the family temple has already began to serve again for the family members by providing a renovated venue for the traditional events and ceremonies. It has not only raised the will and awareness of conserving cultural properties, but also sustained the social traditions of the historical village itself. In this way, while the project successfully kept the cultural values of the site intact, it is also capable to fulfill both traditional and contemporary functions, including worship ceremonies, explanation and exhibition of the ruins, and other services. The goals of utilizing diversified conservation methods to explain the cultural property is achieved, and various stakeholders benefit from it.

For the remains of the historic building, after careful on-site survey, we removed the inappropriate additions from the modern times, in order to ensure the authenticity of the architectural relics. We also reset, repaired, and reinforced severely damaged architectural elements.

The newly constructed pavilion is built of local grey bricks with traditional techniques. The two galleries and the back wall semi-encloses the relics of the historic building, creating an introvert courtyard with the facades around it as a translation of the traditional space of the local residences.

The pavilion's roof is made of glass and steel covering the main structure with a semi-open space. The central bay of the historic building protected by the roof could serve for worship ceremonies and other events, with the rest of the space functioning as a continuous gallery to showcase the historic relics. It exhibits the history and traditions of the family, and also offers a comfortable place for the local people to meet up and communicate with each other.

All the interferences were strictly in compliance with the internationally recognized standards of cultural heritage conservation. This project utilized or referred to the local materials, techniques, space and forms of the residence courtyards. The new architectural addition is simple and modest, fitting into its surroundings and spatial patterns, showing respect to the cultural property and its context.

評(píng)論

魏浩波：在當(dāng)代條件下, 呈無(wú)序發(fā)展態(tài)勢(shì)的鄉(xiāng)土村落中的遺址保護(hù)通常要面臨3種最基本的考量: （1）如何保護(hù)？盛德堂遺址展庭以一種半開(kāi)放的展品姿態(tài)對(duì)待遺址，即觀瞻與可使用并置；現(xiàn)代建構(gòu)語(yǔ)素清晰而干凈的幾何體應(yīng)答同樣建構(gòu)關(guān)系明確的遺址木構(gòu)體系。（2）如何與村落既定的空間生成秩序發(fā)生關(guān)聯(lián)？新建體建立了一個(gè)以遺址為核心的工整的內(nèi)院空間形態(tài)，并嘗試與鄰側(cè)的院落產(chǎn)生某種拼接關(guān)系，內(nèi)院系這個(gè)村落成組的傳統(tǒng)單元。（3）如何介入到村落活絡(luò)的生活世界中？首先，充分利用宗祠遺址這一特殊建筑類(lèi)型所天賦的家族公共紀(jì)念性的特質(zhì)，刻意生產(chǎn)儀式性公共生活的發(fā)生地；其次，考慮氣候因素與親和性材料配置，制造避雨納涼體、帶大面積陰影的院落、有意味的小天井、有家居質(zhì)感的紅木地面等等，試圖達(dá)成日常公共生活的常態(tài)聚集地。

褚冬竹：一件大膽、謹(jǐn)慎又令人感動(dòng)的作品！一座早已殘敗不堪的舊祠堂被賦予全新生命，使延續(xù)了800余年的族人情感有了更為妥當(dāng)?shù)目臻g載體。舊祠堂殘存部分被小心修繕，用現(xiàn)代語(yǔ)言和材料創(chuàng)造出的全新空間“呵護(hù)”著它——猶若晚輩恭敬攜扶著年邁長(zhǎng)者。雖肌膚不同、形體有異，但二者共同撐起了一片鏈接歷史與當(dāng)下的天空。新建部分平實(shí)妥帖，建筑師屏息靜氣，以極度克制的態(tài)度完成了小小的“展庭”營(yíng)建，幾乎將全部光芒留給了滄桑長(zhǎng)者。在族人的虔誠(chéng)祭祀中，感知了建筑師的欣慰，也看到一座古祠堂最根本的“真實(shí)”所在。中國(guó)之廣大，歷史之悠久，對(duì)遺存“真實(shí)性”的現(xiàn)代態(tài)度，也將成就現(xiàn)代中國(guó)的文化自信之路。對(duì)此，建筑將有所作為。

Comments

WEI Haobo: In contemporary conditions, the disorderly heritage protection in aboriginal villages faces three most fundamental issues. First, how should it be protected? Shengdetang Heritage Exhibition Hall adopts a semi-open system through which items are for both appreciation and utilization. The clear and neat geometries from modern construction morphemes promise to construct a clear wooden system for the heritage. Second, how can new spaces generate an orderly relationship with existing spaces? A neat inner courtyard is constructed centering the heritage, which connects to its neighboring courtyards. Inner courtyard constitutes the traditional unit of the village. Third, how can new spaces be incorporated into the active life of the village? a). To make full use of the attribute of public commemoration bestowed by the peculiar architectural type - temple, and to deliberately make places for public ritual activities; b). To take into account climatic factors while choosing materials of affinity, to construct rain shelters and sun shields, courtyards with large areas of shades, patios, cozy mahogany floors, etc., so as to make it a gathering place for daily public activities.

CHU Dongzhu: This is a piece of bold, prudent, and impressive work. A dilapidated temple is revitalized and bestowed with a new life, which provides a proper spatial carrier for the 800-year-old collective memory. The dilapidated part is cautiously renovated, created into a brand-new space with modern language and materials to protect the temple, like a respectful youngster supporting his old grandfather. Though both are in different skins and shapes, they jointly supported that portion of sky that connects past with present. The newly-built part is unadorned but appropriate. Architects completed the little "exhibition hall" in an extraordinarily prudent manner, which leaves all the radiance to "the elderly". In their pious ritual, the clansmen share architects' comfort, and see the genuine authenticity of an ancient temple. "Authenticity" is indeed what heritages demand in China, a country with a vast area of land and a long history. When we adopt it as a modern attitude, this would be a step forward towards cultural confidence. In this regard, architecture can surely make a difference.

Shengdetang Family Temple, Sanya, Hainan, China, 2012

Project Design: LU Zhou, CUI Guanghai/National Centre for Heritage Conservation, School of Architecture, Tsinghua University/Cultural Heritage Conservation Centre of Architectural Design and Research Institute of Tsinghua University