Urban Anthroplogy

Whether through food, leisure activities, or places
they inhabit, people’s taste is one way they distinguish themselves
from others (Bourdieu 1984). In this paper, I focus on the distinctions
that middle-class seekers of “authenticity” make between themselves
and others through their attitudes towards Dubai’s urban
spaces. Dubai’s new urban spaces have often been depicted as “superficial,”
“alienating,” and “inauthentic” by academics, journalists
and commentators. These common depictions have led some people
to dismiss the very places they use and socialize in as “inauthentic”
based on stereotypical ideas of what an “authentic” place is. Yet,
the reality is that Dubais rapid changes and “glitzy” spaces are
experienced and perceived in different ways even among people
who share the same economic class, age or ethnic background.
By conducting an urban ethnography with middle-class Emiratis
and long-term residents of the city, I hope to answer the following
questions: Who feels excluded by the city’s rapid changes? Who
is concerned about the “authenticity” of Dubai’s glitzy spaces?
And does the quest for “authenticity” become a way for people to
perform social distinction?

Described by locals as Singapore’s ‘Little Thailand’, the Golden Mile Complex is known as an ethnic enclave for Thai persons. The environment of the Golden Mile Complex is described as a liminoid space, or a ‘space out of place’, where Thai cultural identity, language and religious beliefs appear to be dominant, while simultaneously suspending the everyday realities of the wider Singaporean society that surrounds it. Despite being viewed as a cultural sanctuary for many Thais, the building is also perceived as an ethnic enclosure that tends to isolate those working or living in it because of its association with ‘low-end globalization’. The urban marginality of the Golden Mile Complex and its Thai community, therefore, reflects a broader ongoing and ambivalent social-cultural divide between Singaporeans and large numbers of foreign workers, who form part of a transnational ‘precariat’ and face substantial challenges to their economic and social security.

The present paper focuses on the concepts of urban and linguistic space. It considers the city as a diamesic melting pot. Graffitism is seen as a communication channel that needs to be examined in order to better understand the urban language and its many forms.
Key words: graffiti, linguistics, diamesia

Commissions, Inquiries, Reports, Consultations and Other Interventions on Ethnic and Religious Minorities in Britain, c. 1900-2016.  DRAFT April 2016

Ralph Grillo, University of Sussex, email: r.d.grillo@sussex.ac.uk.

This draft  article represents an attempt to list and very briefly analyse some of the large number of interventions in public debates about ethnic and religious minorities in Britain over the last 100 years or so. It has been prepared in connection with a paper (‘British Multiculturalism: From “Parekh” to “PREVENT”, and Beyond’) first presented at a conference at the Law and Anthropology Department of the Max Planck Institute for Social Anthropology, Halle, Germany, in June 2015, and revised for inclusion in a volume to be edited by Marie-Claire Foblets and Katayoun Alidadi entitled Ethnic, Religious, and Cultural Diversity in Four National Contexts: The Role of Expert Commissions ,which it is hoped will appear in 2016-17.

My own contribution to the conference began as a reflection on the legacy of the Parekh Report (The Future of Multi-Ethnic Britain: Report of the Commission on the Future of Multi-Ethnic Britain. London: Runnymede Trust/Profile, 2000), which is also discussed by others in the volume (along with chapters on similar commissions in Belgium, Canada and France). In preparing my paper I concluded that Parekh (referring to the report, not its chairperson, Lord Bhikhu Parekh) should not be treated in isolation. It was but one of many reports, consultations and commissions of inquiry that have sought to pronounce on the situation of ethnic and religious minorities in Britain over the last 50 years, and increasingly in the last 20. There were, of course, much earlier interventions – notably the 1903 Royal Commission on Alien Immigration (Report of the Royal Commission on Alien Immigration, British Parliamentary Papers IX, HMSO), which led to the 1905 Aliens Act, the first major legislation controlling immigration into the UK. But from Roy Jenkins’ Essays and Speeches in 1967 to the British Government’s Counter-Extremism Strategy and the CORAB Report (Living With Difference: Community, Diversity and the Common Good), both in 2015, there have been many hundreds of  interventions by various ministries (Home Office, Education, ‘Communities’ etc), non-departmental public bodies, and NGOs pronouncing directly or indirectly on diversity and its governance; and this does not include a huge number of academic books and papers, media articles, TV programmes, novels, plays and films.

There were obviously far too many to cite in the paper which among other things attempted to situate Parekh in relation to this plethora of interventions, and tease out the various changing themes which have been addressed. Nonetheless, I felt that it might be useful to have some of  the references available for readers of the volume and any others who might be interested, and so I indicated  that I would provide a link  (in a footnote in the edited volume) to a table which I proposed to upload on the Internet to sites such as https://www.academia.edu and https://www.researchgate.net. This is the result.

For some time, researchers have recognized monuments not only as embel-lishments of the public space, but also as a means of underlining the related political and cultural connotations. Monuments are social symbols, their symbolic dimension closely related to social memories and identity policies. This article provides an analysis of the Skopje 2014 project, which involves the construction of more than 30 monuments and facilities in Skopje, and has fuelled extensive debate on the current and future influence of this project on society and cultural life.

"Readers unfamiliar with contemporary Japanese media might be puzzled by the appearance of men in fashion magazines. This is particularly the case for images of Japanese young men whose strong concerns over their appearance and slender physicality seem to enhance their (hetero)sexual desirability. These publications suggest to their male readers that crafting fashionable looks through selection of the right clothes, cosmetics, fragrances, and maintaining a balanced diet is necessary to self-assurance and a successful life. Do Japanese men engage with fashion differently from men in Europe, Australia, and North America?

The co-presence of Asian and non-Asian models can make these publications seem even more confusing. Readers might wonder if these models are another reification of the ‘Westernised’ nature of Japanese youth. This article shows that a rich study of subjectivity and aesthetics might be found in these Japanese men’s publications. Male aesthetic sensitivities at a cultural level and notions of “the self” might be understood in different terms than they are in many Euro-American cultures. Likewise, the male aesthetics favored by some contemporary Japanese youth might imply an attempt to reject the more established, dowdy mode of ‘salaryman’ masculinity. In short, I argue that Japanese young men’s almost narcissistic concerns about appearance and fashion might offer a different, more ‘relaxed,’ approach to understanding men’s relationship with fashion."

Temporary public art installations are an increasingly common sight in industrialized cities. This reflects local government and civic organizations’ interest in the potential social and economic benefits of art, as well as artists and curators’ interest in engaging “the public.” Yet little systematic social‐scientific attention is paid to the ways that public art, once installed, affects its site, and the ways that people interact with it. How can these artworks be understood as “public”? What kinds of urban publics do they produce? Approaching these questions as an urban anthropologist, I analyze ethnographic material from two pieces. One of these pieces was Kim Morgan's 2006 work Time Transit, a mixed‐media installation on an operational city bus in Regina, Saskatchewan, which invited passengers to co‐produce the art via text messages. The other piece was Situated Cinema–created by Tom Evans, Craig Rodmore, and Will Vachon in 2012–a demountable micro‐cinema that moved to different sites in Winnipeg, Manitoba, projecting short experimental films about cities. Analysis of the 3,960 text messages sent during Time Transit and interviews and observations conducted at Situated Cinema shows that each installation intervened in the socio‐spatial dialectic of its sites in original and sometimes unanticipated ways. Moreover, each produced and mediated public dialogue in a distinct sense and to different degrees. I conclude by reflecting on what an ethnographic approach can reveal about the publicness of public art—and what it might leave out.

Resumen El propósito de este artículo es reflexionar críticamente en torno a la noción de paisaje y sus vinculaciones con modos-diferenciados y desiguales-de imaginar y habitar la ciudad. El análisis se sustenta en un estudio de caso en La Boca, un barrio de la zona sur de la Ciudad de Buenos Aires, donde confluyen procesos de reconversión urbana y déficit habitacional. Desde un abordaje etnográfico junto al uso de fuentes secundarias, el trabajo explora las principales características y transformaciones socioespaciales del barrio en relación con el resto de la ciudad. El artículo focaliza en prácticas de habitantes y usuarios, en diálogo con distintas aproximaciones al concepto de paisaje, y con estudios que destacan la relación entre una estetización de las ciudades contemporáneas y un modelo exclusivo de ciudad. Desde una perspectiva del habitar-centrada en las prácticas urbanas-el enfoque propuesto procura tomar en cuenta las tensiones e imbricaciones entre los paisajes urbanos cotidianos de sus habitantes y los paisajes culturales orientados a un consumo visual, incorporando en el análisis las relaciones desiguales de poder. Abstract This article aims to critically reflect upon the notion of landscape and its links with-differentiated and unequal-ways of imagining and inhabiting the city. The analysis is based on a case study in La Boca, a neighborhood in the southern area of the city of Buenos Aires, where urban reconversion processes coexists with housing insufficiency. Through an ethnographic approach supplemented with secondary sources, the paper explores the main characteristics and socio-spatial transformations of the neighborhood in relation with the rest of the city. The article focuses in dwellers and passersby practices, in dialogue with different approaches to the concept of landscape, and with studies that emphasize the relation between the aestheticisation of the contemporary cities and an exclusive city model. From a dwelling perspective-centered in urban practices-the proposed approach seeks take into account the tensions and interweaving between the daily urban landscapes of La Boca' s dwellers and the cultural landscapes oriented toward visual consumption, incorporating in the analysis the unequal power relations.

This thesis examines the settlement of Gujaratis in Harrow, London, and the evolution of Gujarati organisations during the 1970s and the 1980s, Most Harrow Asians settled in the Borough after 1972, following their expulsion from Uganda. The Asian community, therefore, is predominantly East African and the majority of Asians originate from the Indian state of Gujarat. Gujaratis were not welcomed in Harrow, yet the Borough could not prevent Asian immigrants from settling in this part of London. The proximity of Harrow to large Asian settlements in north London made it attractive to the more established immigrants. The first years of settlement were mainly dedicated to building a firm economic base, and Gujaratis established, during the 1970s, various associations that complemented their economic activity during the 1970s. Some associations were founded on traditional lines. These were mainly caste and religious associations, which were also the most resourceful in financial and human terms. The affiliation of Gujaratis to different caste associations created serious rivalries with the consequence that the Gujarati community in Britain has remained divided. In Harrow, rivalries have emerged within the Asian community as a result of a growing competition for scarce resources. During the 1980s, Harrow Council declared itself an equal opportunities employer and, by this act, has raised the expectations of Asians that the Borough would be more responsive to their needs. Several pressure groups have
11
emerged, and Gujaratis played a major role in exerting pressure on the Council. Though some Gujarati activists were equally active in traditional associations, the intensification of the relationships with the Council assisted in the emergence of a new type of leadership, comprised Gujaratis who identified themselves as black and who adopted the ideological framework of institutional racism • Although the thesis is about the settlement in Harrow of this community, the original interest of the researcher was focused on the food habits of this population as a method of measuring acculturation. Fieldwork on this subject was conducted both in Harrow and India. The thesis ends, therefore, with a description of the Gujarati diet both in Britain and India, with an analysis of the significance of the changes that have taken place in this area.

"Le nombre de plus en plus élevé de villes moyennes en Afrique nécessite de développer une analyse du phénomène urbain qui ne soit subordonnée ni à l’étude des métropoles ni à celle des communautés, lesquelles ont fait les beaux jours des études anthropologiques. Après être revenu sur l’histoire de la discipline, cet article esquisse les jalons d’une approche globale de la ville permettant d’étudier de manière comparative les centres secondaires.

An important feature of urbanization process in Africa is the proliferation of small and medium urban centers which constitute the major part of the urban population today. However in the literature these towns remain often in the shadow of studies devoted to the analysis of metropolis or small communities in the city. After a retrospective of urban anthropology’s history, this paper outlines a global approach able to grasp secondary cities in a comparative perspective."

When we read and hear about Colombo, Sri Lanka, we don’t often read and hear about religion experience.  However, when we step outside on to the streets of Colombo religious experience is obvious and ubiquitous.  This project reviews the scholarly and anecdotal record and compares it to the social and spatial life of the contemporary inner-city.  As well as temples, churches and mosques, the spatiality of religion extends to the street, markets and homes of the city: religious experience is more than worship and sanctioned ritual.  It is felt through all the senses in Colombo.  For example, the cool shade of a bo tree allowed to grow through the hot pavement; the colours and styles of dress; the aromas and flavours of the richly syncretic cuisine; small acts of kindness; and the sounds of observance: voices and instruments connecting the humans, their material realm and the cosmological world.  When religious experience and innovation determine the spatial and the social to such a high degree, why is it that history does not acknowledge their presence?  This blindness to ‘urban religion’ is evident in the literature on Colombo, but also in urban studies more generally.  Situational analysis of the social formation, the urban environment and religious experience represents a way to move past axiomatic views of religion, cities and their relationship. This study also reflects on how a more anthropological understanding of the capital, Colombo, might offer alternative perspectives of the nation and its complex social identity in the post-conflict era.

In today’s world, citizenship is increasingly defined in normative terms. Political belonging comes to be equated with specific norms, values and appropriate behaviour, with distinctions made between virtuous, desirable citizens and deviant, undesirable ones. In this book, we analyze the formulation, implementation, and contestation of such normative framings of citizenship, which we term ‘citizenship agendas’. Some of these agendas are part and parcel of the working of the nation-state. Other citizenship agendas, however, are produced beyond the nation-state. The chapters in this book study various sites where the meaning of ‘the good citizen’ is framed and negotiated in different ways by state and non-state actors. We explore how multiple normative framings of citizenship may coexist in apparent harmony, or merge, or clash. The different chapters in this book engage with citizenship agendas in a range of contexts, from security policies and social housing in Dutch cities to state-like but extralegal organizations in Jamaica and Guatemala, and from the regulation of the Muslim call to prayer in the US Midwest to post-conflict reconstruction in Lebanon. This book was previously published as a special issue of Citizenship Studies.

Edited by Martijn Koster, Rivke Jaffe and Anouk de Koning

Abstract
Purpose
The chapter aims to discuss the social housing history and urban renewal experiences in Turkey while pointing out similarities to and variegations from the urban policy trends in the global north in the postwar era. To carry out these discussions, the chapter focuses on the Karapınar Project in Eskişehir.

Methodology/approach
The chapter is built on an anthropological case study and a self-funded video documentary research that includes insights from local inhabitants, projects’ authorities, urban experts, and planners in order to show contesting claims and views about the renewal, new housing conditions, and economic consequences.

Findings
The Karapınar Renewal Project is a Mass Housing Administration (TOKİ) project which claimed to be a ‘welfare oriented’, ‘renewal on-site’, ‘social housing project’ aiming to turn gecekondu – squatter settlements – into a healthy neighborhood. Yet, these claims fail to meet their promises and only appear to mask the actual rent-seeking motivations of the project.

Social implications
The chapter shows that large economic profits of the authorities create a significant contrast with economic burdens and dispossessions of the poor residents. The locals’ fears about the payments and concerns about changing living conditions are in sharp contradiction with the welfare claims of the state institutions.

Originality/value
The Karapınar Project uses the concepts of ‘social housing’ and ‘welfare state’ which are normally associated with policies of social democratic ideology. Yet, when looking into the reality, it becomes clear that the Karapınar Project shifted the meanings of these concepts and utilized them to create a space for legitimacy.

Keywords:
Gecekondu , social housing, urban renewal, neoliberal urbanism, Turkey

The growing household service economy (e.g., domestic service, gardening) introduces social heterogeneity both within and near suburban regions that have previously been segregated by race and class. The author examines this dynamic through an ethnographic study of a community in Orange County, California, and argues that the shifts in social geography accompanying the household service economy in this neighborhood had exacerbated existing anxieties about security and contributed to the popular desire among residents to “fortress.” The findings of this study suggest that in a bifurcated economy in which household services proliferate, more suburban neighborhoods may retreat into highly regulated, gated communities.

The pattern of social interactions and performing main activities is two aspects of lifestyle. Therefore they are
considered as cultural features. The aim of this research is to clarify the role of Pattern of activities to make
meaning of spaces in traditional houses. This research is based on Rapoport’s theory about the meaning of the
build environment. Hence, the pattern of the main activities is studied a selection of traditional houses of Arak
(a central city in Iran), and is evaluated by different indicators of social meaning: stranger/familiar,
individual/collective, male/female, and daily/nightly. Each of these indicators is equivalent to these following
socio-spatial meanings of the spaces: formal/intimate, public/private, male/female territory, and daily/nightly
domain. Then, socio-spatial meaning of spaces is compared with physical features of the spaces. Finally,
research indicates that this following factors: space dimensions; space position in regard to the yard; entrance,
ground; the internal and external decorations are caused the various activities to be performed in special spaces,
and consequently be created different socio-spatial meaning of spaces.
KEY WORDS: traditional houses of Arak, pattern of activities, lifestyle, social-spatial meaning, Iranian
traditional architecture, environment.

Esta tese aborda a produção do espaço urbano de Brasília, com foco em visões, percepções e modos de ocupação espacial por camadas médias e altas em superquadras da capital federal. A relação entre moradores desses espaços e as escolas públicas localizadas em espaços vizinhos – ou, por contraponto, sua ausência – constitui um dos elementos centrais da aproximação etnográfica feita desde, pelo menos, 2014. Se a segregação na cidade está relacionada com alongados processos históricos e sociais de várias ordens (econômicas, raciais, políticas), ela se encarna e se atualiza, de modos complexos e, a princípio, ininteligíveis, no cotidiano da experiência urbana – sobre corpos que são classificados como indesejáveis, sobre comportamentos considerados desviantes, sobre sujeitos forasteiros. É na multiplicidade dessa experiência, da vida cotidiana, que me debruço, a partir do que chamo de processos de segregação e de autossegregação, atentando para os movimentos, os fluxos, os encontros e os desencontros das pessoas no espaço.

PhD Thesis, Social Anthropology Department, University of Edinburgh 2017
Passed with no corrections
Supervisors: Dimitri Tsintjilonis and Maya Mayblin (University of Edinburgh)
Examiners: Andreas Bandak (University of Copenhagen) and Magnus Course (University of Edinburgh).

This desert oasis of beautifully landscaped Historic Phoenix homes was named for Virgil’s Arcadia: A peaceful, pastoral region of ancient Greece. In the early 1920’s, the land to the south of majestic Camelback Mountain went up for sale at 35 cents an acre. It was mostly sold in 5-acre parcels as citrus orchards – that is, after the Arcadia Water Company began irrigating. Today, Arcadia residents enjoy a well-meshed neighborhood of spacious, architecturally interesting homes and the lush remnants of the area’s rural past.

This article is an ethnographic study of potholes in roads in urban India. The article describes different forms of attention to potholes, including cases of media advocacy, clinical reflections on injury and attempts by an accident survivor to document danger on the roads. Throughout, it argues for attention to the embodiment of infrastructure, and particularly, how people move through infrastructures. The article stems from a broader research project about traumatic injury from traffic accidents, many due to potholes. Taking these cases as sentinels of urban wound culture, the article asks: What if urban theory took wounding as a characteristic feature of everyday urbanism? What might this mean for studies of infrastructure’s affordances, risks and embodiment?

We seem to be living in a time of revolutions which do get televised or at least tweeted, or both. Yet, for a given observer, most political upheavals are remote “news“ about numerous distant struggles. Following countless observations of this fact, a contributor to this volume notes that ours is a culture of “media-ubiquity“ and “image-saturation“ (Frosh, p.186). Moreover, prominent visual media scholars argue, that visuality is as much about perception as it is – literally and figuratively – a political matter of concealment and spectacle, a “technique of colonial and imperial practice“ (Mirzoeff 2013: xxxvii). The editors of the present book concur. The world is indeed full of conflict and associated visual strife. Each national outbreak has the potential of shaking the international stage and even punching above its own weight, provided it is properly shown and referenced. If this social process does happen, it is possible in no small measure because of sustained visual exposure that helps turn a given local occurrence into a translocal event, or – to use Bruno Latour’s parlance – ‘a matter of fact‘ into ‘a matter of concern.‘

This review essay examines how the book edited by Gillian Rose and  Divya P. Tolia-Kelly deals with the intricacies of the outlined topic and the related matters, and how sociologists can improve the methods and theories proposed in the volume. In particular, it interrogates the relation between visuality and linguality on the one side, and aims to adjudicate the merits of interpretive cultural sociology vis-a-vis materialist cultural studies on the other."

At the time of this writing, the world is watching incredulously as terror and deprivation ravage the poorest citizens of New Orleans in the aftermath of Hurricane Katrina. The region’s middle class and elite fled the disaster, while federal authorities’ inaction resulted in starvation for those too poor to leave. Such callousness embodied in US civil society and state institutions has been made transparent to the world, illuminating the increasing class inequality that has evolved since the passage of the Civil Rights Act. In light of this conflation of racism and class inequality, this forum focuses on the ways that multi-cultural politics mystify such power relations with romantic recollections of popular resistance to racism in the post–World War II era: decolonization, the US civil rights movement, and the fall of apartheid in South Africa. Such mythologies of ‘racial progress’ pervade contemporary scholarship on racism, often providing triumphal narratives of how, after years ...

SAMENVATTING VAN HET TRANSITIEMODEL
Het model is rond 1995 ontstaan vanuit transculturele veranderpraktijken (interculturalisatie) in therapie, psychiatrie, onderwijs, teamcoaching en organisatieverandering (van Bekkum e.a. 1996). Het concept is 'experience-near' omdat het is gebaseerd op het universele bestaan van transitierituelen rond levens-en andere faseovergangen (transities) in menselijke samenlevingen. Kosmisch-gebonden (natuurlijke) transities in cyclische ritmes zijn b.v. geboortes, volwassenwording, partnervinding/bevruchting, sterven, dag/nacht, maanstondes, eb/vloed, winter/kiem, lente/zaai, zomer/bloei, herfst/oogst, etc.. Tot levensfaseovergangen kunnen ook bijzondere levenfaseovergangen (transities) zoals migratie, vlucht, ziekte, ongeluk en verhuizing gerekend worden (Migratie als Transitie 1996).

Sono circa due milioni coloro che ogni anno la visitano, in qualsiasi periodo dell’anno; all’interno del suo perimetro si trovano alcune delle più importanti testimonianze dell’architettura e della scultura europea del XIX e XX secolo; la presenza di una vegetazione variegata, fatta di alberi e cespugli che incorniciano gli edifici e delimitano le differenti strade e percorsi pedonali, contribuisce a rendere l’ambiente gradevole ed invitante; iscrizioni in ogni lingua testimoniano del cosmopolitismo e dell’apertura all’altro che storicamente la caratterizza. Sembrerebbe la descrizione della “metropoli ideale” e in un certo senso é di una città realmente esistente, che si sta parlando: il fatto é che si tratta di una città dei morti, di una necropoli. Nello specifico, di quello che é il cimitero forse più conosciuto e certamente più visitato al mondo, ovvero il Père-Lachaise di Parigi.

Anthropologists are increasingly doing research related to the city. There is a need to come up with new urban theories. Because of this, it is important to know about the research of Lithuanian ethnology and anthropology which emphasize the importance of the city. The aim of this article is to find out how city is analyzed and conceptualized by Lithuanian ethnologists and anthropologists. Two tasks have been formulated: to introduce with theories of urban anthropology and to analyze and classify works of Lithuanian ethnologists and anthropologists. In the article there are distinguished four groups of concepts of city.

Walking in Tor Pignattara: Patterns and Landscapes of Anthropology, History, Religions, Archeology, Architecture, Street Arts.

http://www.ecomuseocasilino.it/2016/11/01/le-domeniche-dellecomuseo-casilino-ad-duas-lauros/?utm_source=Newsletter+Ecomuseo+Casilino&utm_campaign=f396fa65a1-EMAIL_CAMPAIGN_2016_11_01&utm_medium=email&utm_term=0_869bfc2f1a-f396fa65a1-22903059

"Between 1975 and 1977, 411 samples of textiles, fabrics, yarns and cordage were excavated from medieval deposits at the High Street, Perth. Most of this material was recovered from levels dating between the early 12th and the later 14th centuries; only seven samples came from unstratified contexts.
In addition to wool (the most commonly represented fibre), goat hair and probably horse hair were detected. A total of 31 items are of silk. The absence of linen is attributed to the acidic soil conditions, which do not favour the preservation of bast fibres.
The largest group consists of loom-woven textiles. Under this heading, 2/1 twill without nap, ZS is the most abundant type of weave. Also well represented are the categories 2/1 twill with nap, ZS and 2/1 twill without nap, ZZ. 2/2 twills are present in much lower numbers, but they maintain a much more consistent presence throughout all five periods. In contrast, there is a tendency for the 2/1 twills to undergo a marked increase from the first half of the 12th century onwards.
Most of the textiles are woollen and monochrome in colour. It is estimated that approximately 30% of the cloths were dyed. Madder and kermes were identified among the red dyestuffs, the former being more common. Indigotin and a further, unidentified blue dye were also recognised. The yellows identified in the textiles were kaempferol, quercitin and rhamnetin, perhaps from residues of plant crops such as onion skins. Reseda luteola, or weld (Dyer’s Rocket), was not detected, but some of its seeds were recovered from the site.
Patterned weaves are rare in the Perth textiles. Examples of patterning include a 2/1 twill check, which employs yarns of different weight and colour (93/A10193c). This is notable as the only recorded check fabric in Scotland between a check from Falkirk, belonging to the mid-third century AD and another from the Dava Moor burial dated c 1600. Other Perth High Street 2/2 twills with pattern effects are a diamond twill (18/A12340a), and a fragmentary fabric with a single reverse in the direction of the line of the weave (105/A10057). In a further 2/2 twill, the diagonal line of the weave is emphasised by using a dark warp and a light weft (82/A12553b). This cloth has been identified as wadmal; it is probably an import from Scandinavia.
Another characteristic exploited in a few textiles is the use of yarns with different spin directions in the same system (either warp or weft), as in 259/A09-0104 and 337/A09-0041, both 2/1 twills. A homogeneous group of textiles consists of tabbies woven from two ply yarns. They occur in all periods of the site, but with a concentration in Period II (1150-1200). These textiles, with a low warp and weft count, are similar to examples found at many other European sites. At the PHSAE, there are tabbies with 2S ply yarn and tabbies with 2Z ply yarn; the former occur in greatest numbers.
Positive evidence for the use of the warp-weighted loom has been noted among the High Street material. This includes textiles with a starting edge and pin beaters. In contrast, no parts of horizontal looms appear to have been detected.
Eleven of the loom-woven textiles are of silk, and a further tablet-woven fabric is a composite piece which incorporates two sections of tabby ribbon (271/A09-0097). While most of the silk textiles are of tabby weave, four of the samples are twill weaves. The latter comprise weft-faced compound twill (three samples), and a 2/2 lozenge twill which may have been manufactured in 13th century Spain (233/A09-0122).
Among the non loom-woven fabrics are tablet-weaves, felt, sprang, knotted net and braids. The sprang (227/A09-0121), belonging to Period V (1300-1350), is notable as the technique is extremely rare at medieval sites in Britain. Three examples of knotted net, constructed from two ply silk yarn, were obtained from levels also dated to Period V. Two of these nets have embroidered designs executed in varieties of darning (lacis). They are comparable with cushion covers from the royal burials at the convent of Las Huelgas, near Burgos, Spain, and with hair-coverings from Germany. These nets contribute to the evidence obtained from other finds represented among the PHSAE finds for trading links with the Continent.
Many of the Perth High Street loom-woven textiles have cut edges; they are probably discarded offcuts. Confirmation for tailoring activities was found at the site in the form of shears, scissors and needles. From an examination of different categories of finds from the site, including metalwork depicting clothed personages, and other contemporary material in Scotland, it is suggested that the inhabitants of 12th to early 14th century Perth wore long woollen garments with soft, loose folds. The basic garments adopted by women and men were similar. Differences may be observed in the variable length of men’s tunics, while women’s garments always reached the ground. It is assumed that the wealthier inhabitants of Perth would have worn dyed clothing and the finer qualities of cloth, but most people would have worn natural shades of brown.
Despite the apparent homogeneity in colour, a closer study of clothing in Perth, considered in the light of what is known of the history of the burgh, shows that the outward forms of dress reveal the articulation of more complex internal social organisation."

This eight-day Field Training School and Research Seminar is addressed to postgraduate and doctoral students, and to postdoctoral researchers, professionals and practitioners who are interested in ethnographic research and empirically-grounded analysis. It is organised and hosted by the International Urban Symposium-IUS in collaboration with an international group of senior scholars from European, Indian, Middle Eastern and US Universities, who will lead a series of teaching seminars, student research seminars and field trips. Teaching will be in English. Social events will also take place taking advantage of the centrality of the location within easy reach of Tuscany’s world-renowned iconic places.

Il Centro di Ricerca dei Luoghi Singolari (CRLS) è un gruppo indipendente e informale di indagine urbana, fondato nel 2004 dall’architetto Laura Martini e dall’antropologo urbano e urbanista Daniele Vazquez. L’approccio del gruppo ha privilegiato, fin dall’inizio, una metodologia che innescasse e favorisse le stesse pratiche e situazioni osservate per intercettarne i processi di genesi, produzione e propagazione. Il network del CRLS ha prodotto geografie in continuo mutamento, composte da architetti, antropologi, filosofi, artisti, archeologi, ingegneri e altre figure professionali o sperimentali, d’avanguardia o di lotta, accademiche o extra accademiche, che si attivavano di volta in volta su progetti specifici. L’obiettivo del network è stato quello di far avanzare l’elaborazione teorica e concettuale sullo spazio e i suoi ordinamenti e, allo stesso tempo, di non rimuovere mai il momento quotidiano del fare architettura e progettazione. Teoria, progetto urbano, cantiere, immaginario, arte, trasformazione radicale dell’esistente, psicogeografia, il Centro di Ricerca dei Luoghi Singolari ha prodotto una costellazione di luoghi in cui questi diversi aspetti potessero coesistere e comunicare. La sua filosofia potrebbe chiamarsi “advanced enlightenment”, il suo approccio tiene sempre conto del pensiero di Adorno, per il quale ogni critica all’illuminismo deve « preparare un concetto positivo di esso ». Il volume raccoglie scritti che per il loro taglio sperimentale hanno giocato d’anticipo su molti argomenti nell’ambito dell’urbanistica, dell’architettura e dell’antropologia urbana, precorrendo il dibattito accademico.

Arcadia is one of the most desirable and priciest addresses in Phoenix. The homes range from small ranch houses under 1000 Square feet to stunning estates that sit on five acres with a lot of in-between. You’ll find a wide variety of architectural styles from sprawling 4- to 5-bedroom ranches built in the postwar era to Revivals and Pueblo-style homes dating to the late 1920s and early ’30s

The neighborhood is surrounded by original luxury guest resorts along Camelback Road like the Royal Palms and is walking distance to many trending restaurants are bars such as The Vig, LaGrande Orange Grocery and Pizzeria, Postino’s WIne Cafe, Zipps, The Arcadia Tavern, the famous Pete’s Fish and Chips and so much more! Eating and drinking your way around Arcadia is fun and can take some time.

Many people now refer to Arcadia as “Midtown” as it’s in the middle of everything superb and its overall location is in the center of it all. Sky Harbor Airport is just a hop and a skip away as is Biltmore Fashion Park, Fashion Square in Scottsdale and Paradise Valley along with a plethora of fantastic golf courses! Downtown and Central Phoenix is just a very short jaunt as is I-10, the Loop 202, the 51 and the 143.

This paper explores the intersections of, and interactions around, sound, space, and policing and popular resistance in the pre-restoration Pelourinho Historical Center of Salvador, Brazil.  It focuses on theories of agency, communication, and materiality (as well as absent materiality) in dialogue with the semeiotics of C.S. Peirce.