This paper presents the comparative analysis of ten villages absorbed by Manama and Muharraq cities in Bahrain. The two cities experienced rapid urban expansion. Villages in the vicinity were gradually engulfed by the cities’ fabrics... more
This paper presents the comparative analysis of ten villages absorbed by Manama and Muharraq cities in Bahrain. The two cities experienced rapid urban expansion. Villages in the vicinity were gradually engulfed by the cities’ fabrics (ALESCO, 1975; Al‐Najar 1998). But the process of absorption does not seem to have been uniform. At one extreme, the villages seemed to become part of the structure of the city, and at the other extreme, they seemed to stand apart from the city and remain more or less separate entities. These apparent spatial differences seem also to be reflected in social differences, in that most villages seemed to retain their traditional communities and values while others became more like their urban surroundings (Al‐Najar, 1998). Therefore, how far can spatial processes relating to the spatial pattern of the way villages embed in their surrounding urban areas throw light on the different pathways of the social development of these absorbed villages? The comparative analysis and space study developed in the first three parts of this paper show that there are differences in the way villages are embedded in urban context, and the way village configuration have shaped people’s movement. In this study we found: first, there is different gender and ethnic movement in village spaces. A sort of cultural movement pattern is observed in the villages, where women avoid meeting men in some villages or local people use different spaces to non‐local. These suggest that village spaces and their cultural movement could be a key factor in revealing the village social condition. The conservative range of the village society varies from village to another. Furthermore, well embedded villages in an urban context generally have a mixture of local and non local movement, while most of the weakly embedded villages are dominated by local people. This could be related to the fact that if the village configuration is not well connected with surrounding areas then the encounter of movement will happen only between local people who are already living in the village and not with those in surrounding areas. But villages which well embedded in the urban context are bringing different types of people together in commercial and main residential streets. This confirmed Hillier’s theory that movement patterns are considered an expression of social well being; it is a key element of an influential mechanism by which urban space develops, which reflect how urban space could become a wealthy active urban space or keep apart.
Ausgehend vom Begriff der Gegenöffentlichkeit nach Martin Büsser sucht der Essay das kritische Potenzial des sogenannten Offspaces als emanzipatorischen Gegenläufer zum mainstreaming musealer Institutionen darzulegen. Nach einer... more
Ausgehend vom Begriff der Gegenöffentlichkeit nach Martin Büsser sucht der Essay das kritische Potenzial des sogenannten Offspaces als emanzipatorischen Gegenläufer zum mainstreaming musealer Institutionen darzulegen. Nach einer historischen Einordnung und dem Vorschlag einer Lesart des Offspaces, die seine begriffliche Unschärfe als Möglichkeit seines Andersseins begreift, widmet sich der Text der Repräsentation von Marginalisierung und Nischenphänomenen, die trotz der Etablierung von Begriffen wie etwa "diversity" und "Intersektionalität" im Diskurs öffentlicher Einrichtungen selten Sichtbarkeit erfahren.
Bitte wie folgt zitieren:
Rado, Naomi: Offspaces als Gegenöffentlichkeit. Raumgestaltung als Grundlage der Organisation von Kultur und Gesellschaft, in: Koi_Pond. Katalog zur gleichnamigen Ausstellung kuratiert von KVTV, Frankfurt 2021.
Space, very generally speaking, has been a less salient category in social theory than time. Perhaps this is related to the crystallisation of social science in a historical period obsessed with progress and development, when theories... more
Space, very generally speaking, has been a less salient category in social theory than time. Perhaps this is related to the crystallisation of social science in a historical period obsessed with progress and development, when theories about the evolution of species, the rise and future demise of capitalism and the advance of humankind from savagery to (Western) civilisation captured scholarly and lay- people imagination. But ever since as well, we have seen recurring predictions of a growing irrelevance of space and distance, all the way from Karl Marx in Grundrisse – ‘Capital by its nature drives beyond every spatial barrier. Thus the creation of the physical conditions of exchange – of the means of communication and transport – the annihilation of space by time – becomes an extraordinary necessity for it’ (1973: 524) – to David Harvey’s diagnosis of a ‘time-space compression’ in contemporary society (1989). And who could deny that previously insurmountable distances have shrunk in the face of jet-speed transportation and lightning-speed information flows. Yet for all the proliferation of mass media, Web 2.0, mobile phones, cheap airfares and container shipping, the insight dawns on us that for most people, their immediate surroundings in non- virtual reality continue to be experientially important. And often enough, we find space coveted and contested, rather than stripped of its political or economic relevance.
Este artículo tiene como objetivo contribuir al debate y la reflexión sobre los vínculos entre espacio y religiosidad a partir del análisis de una de sus múltiples expresiones: la de la relación entre religiosidad y residencia. Para ello,... more
Este artículo tiene como objetivo contribuir al debate y la reflexión sobre los vínculos entre espacio y religiosidad a partir del análisis de una de sus múltiples expresiones: la de la relación entre religiosidad y residencia. Para ello, se analizarán las trayectorias espirituales, laborales y educativas de dos parejas de migrantes por estilo de vida que trasladaron su residencia a una localidad de la periferia de Buenos Aires cuya población y equipamientos urbanos crecieron significativamente a partir de la década de 1990, y en la que se desarrolló un importante circuito de prácticas espirituales Nueva Era. Se mostrará la movilización de concepciones espiritualizadas del espacio y del hábitat, así como la centralidad que los equipamientos y las sociabilidades situadas en el espacio tienen en el contacto con y el reconocimiento de una orientación por la espiritualidad. Los datos presentados fueron construidos y analizados por medio de métodos biográficos.
Obiettivo del servizio è ricomporre alcuni frammenti della ricca eredità lasciataci da Giancarlo De Carlo a quindici anni dalla sua scomparsa. I contributi raccolti guardano, da diverse prospettive, ai percorsi di ricerca che l’architetto... more
Obiettivo del servizio è ricomporre alcuni frammenti della ricca eredità lasciataci da Giancarlo De Carlo a quindici anni dalla sua scomparsa. I contributi raccolti guardano, da diverse prospettive, ai percorsi di ricerca che l’architetto milanese, nella sua poliedrica attività, ha tracciato esplorando declinazioni diverse di un progetto teso tra architettura e urbanistica, per restituirne la complessità. Al tempo stesso, le riflessioni proposte offrono utili suggestioni al momento che stiamo vivendo, in cui risulta ancor più necessario ritornare su alcune delle questioni che sono state centrali nella ricerca decarliana, per un progetto di città aperto alla sperimentazione, libero e capace di riportare di nuovo al centro le relazioni tra spazio e società.
This thesis focuses on creating and testing a design-build strategy for community-based projects.It poses questions on how to create work that is locally relevant, place sensitive and site specific in the contexts of working ‘for’ and... more
This thesis focuses on creating and testing a design-build strategy for community-based projects.It poses questions on how to create work that is locally relevant, place sensitive and site specific in the contexts of working ‘for’ and ‘with’ a community. As designers, we frequently make assumptions based on what we think community design should be. In developing a design-build strategy which responds to community needs, this thesis makes a claim for design-build. The strategy developed attempts to create a hybrid form in responds to a local material culture, the benefits of a local material palette, and community engagement in the design-build process. The production of two design-build projects located in Dawson City, Yukon Territory, provides an opportunity to examine the proposed strategic framework, its ability to integrate a sense of place, the design-build process, and the project outcomes.
A dolgozat a bős-nagymarosi vízlépcsőkonfliktusról szóló esettanulmány, amely mellőzi a téma szokásos jogi, környezetvédelmi, politikai megközelítéseit, ehelyett Bős mint lokalitás diskurzusait igyekszik feltárni. A terepmunka során... more
A dolgozat a bős-nagymarosi vízlépcsőkonfliktusról szóló esettanulmány, amely mellőzi a téma szokásos jogi, környezetvédelmi, politikai megközelítéseit, ehelyett Bős mint lokalitás diskurzusait igyekszik feltárni. A terepmunka során készült napló, interjúk, mentális térképek elemzéséből kirajzolódó valóságértelmezéseket a kortárs kultúratudományi elméletek segítségével értelmezi. A végeredmény azt mutatja, hogy míg Magyarország és Szlovákia két könnyen körülírható (és egymással szemben álló) valóságkonstrukciót képvisel a vízlépcsőrendszerről, addig Bős diskurzusa egyáltalán nem egységes és nem határozható meg egyszerűen. A vízlépcsőkonfliktus mikroszintű vizsgálata feltárja azokat a történeteket és társadalmi tereket, melyek eddig jelentéktelennek bizonyultak ahhoz, hogy a témáról szóló magyarországi és szlovákiai írásokba bekerüljenek.
In settler colonial settings, agriculture is a means of reclaiming territorial sovereignty and indigenous identity. Turning attention to the Jewish settlers in the West Bank and their multiple uses and abuses of organic farming, this... more
In settler colonial settings, agriculture is a means of reclaiming territorial sovereignty and indigenous identity. Turning attention to the Jewish settlers in the West Bank and their multiple uses and abuses of organic farming, this article explores epistemic and political spatial operations on the colonial frontier. Applying a relational conceptualization of three spatial modalities—soil, territory, and land—we explore the ways in which these modalities serve as political apparatuses: Soil designates the romantic perception of cultivable space, territory is concerned with borders and political sovereignty, and land is seen as a space of economic value and as a means of production. While agriculture is a well-known instrument of expansion and dispossession, organic farming contributes to the colonial operation by binding together affective attachment to the place, and new economic singularity in relation to environmental and ethical claims. We argue that organic farming practices converge claims for local authenticity, spatial appropriation, and high economic values that are embedded in what we term the colonial quality turn. Ultimately, organic farming in the West Bank normalizes the inherent violence of the colonial project and strengthens the settlers’ claim for political privilege.
