
Ying-Chun Hsien Master Architect, Atelier-3
Ching-Yueh Roan Architect, Curator, Writer
Winsing Art Place (No. 6, Lane 10, Lane 180, Section 6, Section 6, Minquan East Road, Neihu District, Taipei City)
3/06 Aesthetics: From "Well-Governed Ground" to "Such Ruins and Decayed Walls"
◆ 3/13 Common People's Architecture: From People's Buildings to People's Cities
3/20 Action / Non-Action: From "Intersubjectivity" to "Participatory Architecture"
3/27 Imagining Future Civilizations: Tribe, Community, Sustainability
Presentation: 45 minutes
Panel Discussion: 45 minutes
Q&A: 30 minutes
Single session: 500 NTD; Four-session package: 1,800 NTD. Students receive a 20% discount per session upon presentation of a valid student ID (must be shown at the door).
The event fee is valid as a 150 NTD credit toward book purchases at the bookstore on the day of the event upon presentation of the receipt.
Following the 921 Earthquake, Hsieh collaborated with the Thao people to rebuild homes. He not only spearheaded fundraising and construction but also insisted on employing low-tech methods in this mechanized age, respecting labor regardless of gender or age. He believed that any individual or family could, through neighborhood mutual aid, indeed build their own homes.
Drawing on this earthquake recovery experience, Hsieh actively ventured into unfamiliar, impoverished rural areas in China to empower farmers in need to build their own homes. Following the 2008 Wenchuan earthquake, he led the reconstruction of Yangliu Village in the mountainous Mao County—home to ethnic minorities like the Tibetan and Qiang peoples—rebuilding over 50 households. He involved the Qiang villagers in the construction process, prioritizing the restoration or continuation of their traditional beliefs, rituals, and community identity as the core objectives of the architectural endeavor.
The fundamental difference between Hsieh and other architects lies in his approach: while employing industrialized construction methods, he avoids reliance on high-tech solutions and specialized materials. He insists on simplifying materials and construction processes, sourcing natural, ecological materials like stone and bamboo locally whenever possible. Through simple, low-tech, affordable, and mutual-aid methods, he encourages communities to build their own homes. Moreover, involving users in the construction process not only reduces costs but also builds self-esteem and confidence among marginalized groups through participation. This practical building system critiques and offers solutions to the current dominance of capital and technology in architecture.
At a time when star architects are seen as the very essence of the profession, Hsieh’s emergence and actions compel us to rethink architecture’s social purpose—even prompting reflection on whether architecture can save the world.
What is a city? Hsieh believes that "people's buildings, when gathered together, form a city." In this context, residents constrained by various conditions express their desires through resistance, such as the numerous unpermitted structures across Taiwan or the squatting of the abandoned Torre David in Venezuela. These actions bring a unique identity to each city. Similarly to building houses, Hsieh's vision for a city begins with creating an open public framework where residents can freely express themselves. Only then can it be called a "people's city."
In today's complicatedly interconnected world, architecture has become increasingly specialized, making houses into commodities where users can only passively choose. Housing that cannot be freely adjusted according to needs will eventually face replacement, unlikely to become a long-term "home" for residents. Hsieh emphasizes the concept of user participation, proposing an "open system" and "simple technology" to transfer control from designers to residents - a concept of "non-action" on the end of designers. However, why is this universally applicable system only realized in certain conditions (such as disaster areas) or among specific groups (such as the disadvantaged)? How can it withstand the challenges of the modern economic system? Or, how can it be made to work for the middle class? And can the term "people" encompass the possible contradictions among different groups? After all, in the real world, people are divided by classes or various conflicts and oppositions.