Architecture Design and Building

In relation to both cities and communities the term ‘liveable’ is often assumed to be an inescapably positive descriptor, encompassing notions of high level social benefits, of significant community integration, of qualitative architectural and urban developments, and of important contributions to location and to residents. And yet while such determinations may well be taken for granted by ‘the majority’, two important considerations and/or differences are in need of analysis.

The first is, to some degree, self-evident: negative connotations associated with societal issues such as poverty, homelessness, lack of amenity, and so forth, which suggest, again for the majority, the very idea of necessary improvement and ongoing development in order to rectify and ameliorate such ‘detriment’ for society as a whole.

The second, though, is less societally directed and more individual and community-based, as well as perhaps being defined by certain notions of cultural determinants, ‘class consciousness’, and ‘who it is we are – and who it is we don’t want to be’! It thus constitutes a duality, a ‘two sides of the coin’ set of likes and dislikes, acceptances and refusals, intentions and rejections. As such, it is simultaneously positive and negative, for certain issues and developments and potential improvements, and against others, and thus represents how certain communities or groups or individuals are self-contained and self-reinforcing, endorsing their views – which are taken for granted – and disputing other, and different, and perhaps oppositional views, which are, of course, to be rejected! Quality and communal needs and ‘wellness’ and benefit are what I want for me and for my community; but this does not mean that I would accept what you want!

The paper will thus pose the questions, ‘what constitutes liveability?’ and for whom does this apply?  Is liveability that which the individual and/or specific community thinks is viable, or should it encompass a much broader range of aspects, applying to social issues as a whole? Considering a city is made up of diverse groupings from different socio-economic and socio-cultural backgrounds, how might a city actually constitute the notion of liveability or, as ‘individual’ dimensions might suggest, un-liveability? Hence, we might ask, is liveability beyond the individual, beyond the specific community, and beyond the cultural aspects of a multi-racial society? Or is it a statistical notion, where, if 85% are living well and 15% are not, then liveability is being met? Or is it an economic control – I’m rich and you’re not – where material and social aspects are determined by those with power? Liveability, we might then suggest, is a balancing act between different communities, cultures, socio-economic groupings, and governmental control – although what the balance is at any given time is a significantly varying aspect.

With the idea of “liveable cities” encompassing a broad variety of considerations – from assumed positive values such as social benefit, community integration, and significant architectural developments to negative connotations such as poverty, homelessness, lack of amenity, and thus the very idea of necessary improvement – this paper will address a particular aspect of liveability through the specific example of Redfern in NSW. Long considered to be an Aboriginal meeting place in the inner city, and often described as the ‘Black Capital of Australia’, the fact is that many consider Redfern, and more specifically the location within it known as The Block, to be full of indigenous people, and thus a potentially dangerous place to go and an area ‘not to be visited by the non-indigenous’. While this is a contemporary misconception of the mostly migrant-filled suburb, many still consider the idea of The Block as both having a negative effect on the suburb and, via potentially prejudicial views, as being essentially 'unliveable'.

This paper argues, however, that, while not immediately visible, there are indeed significant positive aspects contained within the urban indigenous community of The Block that actually constitute a place within the city that is considerably liveable for the actual residents. As such the presentation will analyse the aspects that make Redfern liveable for its indigenous population, and will formulate an argument that the notion of The Block – as '100% indigenous' – has been the key factor in Redfern's ability to maintain strong and continuous indigenous involvement.

While it should be noted that, as of 2011, The Block has been demolished and its indigenous residents moved out, the land is still under the control of the Aboriginal Housing Company, and there are approved plans to rebuild The Block and rehouse some of its previous indigenous residents, thus helping aboriginal culture and identity keep a foothold in a place that is not only deeply entwined with indigenous history, but also a place that is rapidly changing in the face of contemporary inner city pressures. Of significance are the proposed art galleries, artist residents, and other places of employment for indigenous people, that may have the potential to change the very notion of Redfern itself, bringing new and different people to the place and thus engaging with Aboriginal culture in a substantially different – and positive – manner.

The paper will thus address the potential future development known as the Pemulwuy project, arguing that it will not only change the immediate area in terms of the liveability of its indigenous population, but also significantly alter the overall notion of Redfern as being a 'place not to go for the non-indigenous'. Such a development might thus address a larger notion of the capacity of Australia's indigenous populations to enhance liveability in our cities.

If Indigenous education might well be thought of as ‘composite’, made up of several parts or elements, this paper offers three potential differences in relation to such education. The first part briefly analyses education in general – considering self-learning, the notion of ‘position’, and the very idea of transformative learning – but also suggests that Indigenous persons might be highly intelligent beings who might not accept the ‘white’ educational process, and thus how education might be ‘diversified’ rather than similar. The second considers the idea of university education, and how specific issues might well be ‘applied’ to Indigenous persons, such as Indigenous ‘houses of learning’. And the third – quite contrary to university education – analyses the possibility of vocational educational and training re Indigenous people. A number of sources are analysed, and the brief conclusion suggests what might be understood about Indigenous education.

While the idea of urban icons might be about producing iconic buildings in terms of form and shape, the specific use of high-end materials, or a particular strategy for the organisation of urban spaces, places often have significant meanings through very different – and often underappreciated – means. Significantly, the people who inhabit them and live in them thus give the place a distinctiveness that contributes to its iconic status. Considering the above, this paper will look at a particular example of this – The Block in Redfern, Sydney – which is considered to be significant for Indigenous people. Yet while many recognise the contribution of Australia’s Indigenous population toward the making of this iconic place, at the same time other forces – such as gentrification, rental prices, political power struggles, etc. – are actively working against the long-term formalisation of this place. This paper will thus analyse the past, present and prospective future of The Block, and consider how is Redfern and The Block considered to be an iconic place for Indigenous and non-indigenous people? Also significant is the notion that The Block has been demolished, and the majority of its Indigenous population have been forced out or relocated, and that there is a current approved proposal to rebuild The Block with undefined plans to re-house a portion of its previous Indigenous community. Given this, what is the potential future for The Block in terms of retaining its meaning as an Indigenous icon and establishing appropriate community values?

While the notion of education is quite broad, a teacher must consider the idea of Indigenous education. From this paper's perspective, then, two aspects are in need of further consideration. First is the idea of non-Indigenous people teaching Indigenous people; and second is the idea that Indigenous people know completely different things from a non-indigenous perspective, and hence can 'teach' the non-indigenous quite different ideas and knowledge that may not have been thought about or even valued in our mainstream classrooms. So while some may consider Indigenous people in the classroom as simply just students, at the same time is the significant idea that Indigenous people have completely different kinds of notions in terms of what they are thinking. Hence this paper is not only about teaching Indigenous people, but also the notion of learning from Indigenous people. As such this paper questions how might the non-Indigenous best learn from the Indigenous? How can we promote a better understanding of Indigenous ideas, values and culture in the classroom in a culturally appropriate manner? This paper suggests that working closer with Indigenous teachers and knowledge-keepers at all levels of education may offer a significant enhancement in terms of our student understanding of Australian Indigenous culture.

The historic view of an Indigenous community is often associated with the aspect of country, remoteness or wilderness, yet approximately 75% of Indigenous people now live in Australian cities or non-remote areas. The effect of this urbanisation has impacted Indigenous communities in a variety of ways, yet in turn, Indigenous communities have had a large effect on the city and urbanity, and in particular to Redfern in Sydney NSW, the Indigenous community has had a significant spatial effect on the local and neighborhood planning. This paper explores these effects through a planning and architectural / spatial lens

In an Australian context, all engineering projects are built on Aboriginal lands that have their own diverse stories, peoples and designs; yet in many cases, fostering meaningful relationships between these Aboriginal communities and projects' potential outcomes (social, economic and the like) is a challenge that seems to sit outside the projects themselves. This paper will briefly discuss the challenges presented by i) project scopes or timeframes that often do not align with Aboriginal community needs, such that ii) an engagement's authenticity can be affected, restricted or put in the 'too hard' basket and not done.

The paper will then present an inclusive Aboriginal-led co-design methodology that involves the following Aboriginal Design Principles: a) any Indigenous content will be led by Indigenous people, b) community should be involved in the designing where possible, and c) ensuring authentic outcomes for Aboriginal people, project deliverers and clients.

The paper will present a case study that successfully included cultural design in project solutions, the Southern Program Alliance (Melbourne). The case studies will demonstrate how engaging authentically with local Aboriginal Design Knowledge leads to culturally and economically empowering Aboriginal communities while also providing strong built environment outcomes that incorporate the area's diverse viewpoints

Covered By Concrete is a spatial mapping project located on Wareamah (Cockatoo Island) in Sydney Harbour. It considers the latent history of Aboriginal occupation hidden under the strata of urban Australia and questions whether the spirit of a place can still be perceived regardless of the colonising or ‘smoothing over’ of the natural landscape. The installation investigates whether a space can be reclaimed, and Aboriginal culture reflected on contemporary identities. A spatial map gives the opportunity for viewers to reconsider pre-colonial usage, narratives and knowledge's. The use of concrete impressed with local native flora and then burnt out referencing traditional Indigenous fire practices offers a paradox; and a relationship to the name of the work. Lastly this paper aims to position the project in a broader context of establishing and embedding Indigenous design and spatial principles into the built environment.

While the idea of urban icons might be about producing iconic buildings in terms of form and shape, the specific use of high-end materials, or a particular strategy for the organisation of urban spaces, places often have significant meanings through very different – and often underappreciated – means. Significantly, the people who inhabit them and live in them thus give the place a distinctiveness that contributes to its iconic status.Considering the above, this paper will look at a particular example of this – The Block in Redfern, Sydney – which is considered to be significant for Indigenous people. Yet while many recognise the contribution of Australia's Indigenous population toward the making of this iconic place, at the same time other forces – such as gentrification, rental prices, political power struggles, etc. – are actively working against the long-term formalisation of this place. This paper will thus analyse the past, present and prospective future of The Block, and ...

While many Australian indigenous communities may be associated with western desert regions or remote country towns, this paper explores the notion(s) of indigenous communities in relation to the inner city.Given the potential nature and range of assumptions about communities in general, the paper will focus on three specific aspects of indigenous 'involvement', the first of which addresses the overall notion of what constitutes community and thus what constitutes community in relation to indigenous populations? On the basis of this, and given that communities in general may be understood and/or perceived in a range of different ways, the second investigates how indigenous communities are often regarded as being enclosed or self-aggregated – almost as if there is a negative perspective from the outside looking in – and thus addresses the question why might it be assumed that these people have nothing to offer? In opposition to this, then, and given the potentially positive na...