Podcasts about Henri Lefebvre

Henri Lefebvre is a writer who has had many competing claims for ownership, from sociology to philosophy to urban geography, different scholars have attempted to grasp the nature of his thought. These competing attempts have been encouraged by Lefebvre's rejection of systematicity in his thought and his eclectic, discursive writing style. In his book Henri Lefebvre, Metaphilosophy and Modernity (Routledge, 2025) Patrick Gamsby provides a new, interdisciplinary way of viewing Lefebvre's work through the category of ‘metaphilosophy'. This, the term Lefebvre used to categorise his own perspective, emphasises the link between thought and action and therefore encourages us to foreground Lefebvre's critique of alienation. The role of alienation as the ‘blockage of the possible' also leads Gamsby to emphasis the utopian nature of Lefebvre's thought as one directed to what could be. In our conversation we discuss how Gamsby came to this topic through his previous explorations of Lefebvre's sociology of boredom, the importance of happiness for Lefebvre, the problems of technology and why Lefebvre saw great hopes in a new romanticism. We also discuss why we should be wary of packets of sweetener encouraging us to be happy. Your host, Matt Dawson is Professor of Sociology at the University of Glasgow and the author of G.D.H. Cole and British Sociology: A Study in Semi-Alienation (2024, Palgrave Macmillan), along with other texts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Henri Lefebvre is a writer who has had many competing claims for ownership, from sociology to philosophy to urban geography, different scholars have attempted to grasp the nature of his thought. These competing attempts have been encouraged by Lefebvre's rejection of systematicity in his thought and his eclectic, discursive writing style. In his book Henri Lefebvre, Metaphilosophy and Modernity (Routledge, 2025) Patrick Gamsby provides a new, interdisciplinary way of viewing Lefebvre's work through the category of ‘metaphilosophy'. This, the term Lefebvre used to categorise his own perspective, emphasises the link between thought and action and therefore encourages us to foreground Lefebvre's critique of alienation. The role of alienation as the ‘blockage of the possible' also leads Gamsby to emphasis the utopian nature of Lefebvre's thought as one directed to what could be. In our conversation we discuss how Gamsby came to this topic through his previous explorations of Lefebvre's sociology of boredom, the importance of happiness for Lefebvre, the problems of technology and why Lefebvre saw great hopes in a new romanticism. We also discuss why we should be wary of packets of sweetener encouraging us to be happy. Your host, Matt Dawson is Professor of Sociology at the University of Glasgow and the author of G.D.H. Cole and British Sociology: A Study in Semi-Alienation (2024, Palgrave Macmillan), along with other texts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory

Henri Lefebvre is a writer who has had many competing claims for ownership, from sociology to philosophy to urban geography, different scholars have attempted to grasp the nature of his thought. These competing attempts have been encouraged by Lefebvre's rejection of systematicity in his thought and his eclectic, discursive writing style. In his book Henri Lefebvre, Metaphilosophy and Modernity (Routledge, 2025) Patrick Gamsby provides a new, interdisciplinary way of viewing Lefebvre's work through the category of ‘metaphilosophy'. This, the term Lefebvre used to categorise his own perspective, emphasises the link between thought and action and therefore encourages us to foreground Lefebvre's critique of alienation. The role of alienation as the ‘blockage of the possible' also leads Gamsby to emphasis the utopian nature of Lefebvre's thought as one directed to what could be. In our conversation we discuss how Gamsby came to this topic through his previous explorations of Lefebvre's sociology of boredom, the importance of happiness for Lefebvre, the problems of technology and why Lefebvre saw great hopes in a new romanticism. We also discuss why we should be wary of packets of sweetener encouraging us to be happy. Your host, Matt Dawson is Professor of Sociology at the University of Glasgow and the author of G.D.H. Cole and British Sociology: A Study in Semi-Alienation (2024, Palgrave Macmillan), along with other texts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/sociology

This episode brings together Jeremy Gilbert and Christian Schmid to explore how digital capitalism and Lefebvrian theory can shed light on the changing nature of urban space. Jeremy Gilbert opens the conversation with his work on Platform Capitalism, examining how digital platforms, such as Uber, Airbnb, and Amazon, colonise everyday life andrestructure the material and social fabric of cities. He highlights the ways in which platform power operates across scales, from the household to planetar logistics, transforming labour relations, deepening spatial inequalities, and embedding surveillance and algorithmic governance into urban life. In this account, the city no longer functions as an autonomous entity but as a node within vast digital networks, reshaped by the logics of data extraction and platform accumulation.Christian Schmid then situates these developments within the intellectual legacy of Henri Lefebvre. Revisiting Lefebvre's notion of the urban revolution, Schmid reflects on the concept of Planetary Urbanisation: a new stage of urbanisation, distinct from the industrial age, that is the product of the digital era. He considers how digital infrastructures and physical spaces are increasingly entangled, producing hybrid spatialities that destabilise bounded definitions of the city.This entanglement, he suggests, redefines public space, accessibility, and inclusivity while also revealing ontological shifts in the city's essence and functionality. Schmid emphasises that urban planning, historically shaped bytransformations in production, now faces the challenge of responding to Platform Capitalism: either through adaptation or through a radical rethinking of its foundations.Together, Gilbert and Schmid provide complementary perspectives on the contemporary urban condition. Their insights span questions of power, inequality, and planning, and point towards a critical horizon: can urban planning resist Platform Capitalism's centralisation of power and imagine more democratic futures, or must the discipline itself betransformed to meet the conditions of digital urbanisation?

Et si l'imaginaire social de la commune de Paris de 1871 pouvait permettre de rendre l'émancipation hors du capitalisme plus désirable, un imaginaire fondé sur des besoins réels, à travers lesquels la beauté et la solidarité s'ancrent dans la vie quotidienne, un luxe partagé, en commun ? Creusons donc l'hypothèse depuis la pensée de William Morris, Pierre Kropotkine, ou Elisée Reclus, jusqu'aux expérimentations de la zad de Notre-Dames-Des Landes, en passant par Henri Lefebvre ou Maria Mies. A propos de L'imaginaire de la commune de La forme-commune de Kristin Ross chez La Fabrique. Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

หมายเหตุประเพทไทยสัปดาห์นี้ ภาวิน มาลัยวงศ์ และต่อศักดิ์ จินดาสุขศรี จะพาผู้ชมสำรวจโลกของกราฟฟิตี (Graffiti) ศิลปะบนกำแพงที่หลายคนอาจมองว่าเป็นการทำลายทรัพย์สิน แต่แท้จริงแล้วเต็มไปด้วยประวัติศาสตร์การประกาศตัวตน ความอยากเป็นที่มองเห็น และการช่วงชิงพื้นที่ในเมือง จากจุดเริ่มต้นที่นิวยอร์กยุค 1960s ไปจนถึงการเดินทางสู่เอเชีย รวมถึงการถูกนำไปใช้ในเชิงพาณิชย์ของบริษัทยักษ์ใหญ่ ซึ่งก่อให้เกิดข้อถกเถียงว่าอะไรคือ “คุณค่า” ของกราฟฟิตีอย่างแท้จริง พร้อมชวนสำรวจแนวคิดของ Henri Lefebvre ว่ากราฟฟิตีสัมพันธ์อย่างไรกับอำนาจ การจัดระเบียบเมือง และสิทธิในการใช้พื้นที่สาธารณะ พร้อมชวนคุยเรื่องการกลืนกลายพื้นที่ของทุน (Gentrification) และข้อกล่าวหาเรื่องการทำลายทรัพย์ (Vandalism) ที่แวดล้อมศิลปะชนิดนี้ ใครกันคือผู้ตัดสินความหมายของเมือง และใครกันที่ถูกผลักออกจากพื้นที่ของตัวเอง พบกับการสนทนาที่ชวนคิดต่อใน #หมายเหตุประเพทไทย #graffiti

In this, the 160th episode of the A is for Architecture Podcast, I was joined by Professor Christian Schmid, geographer, sociologist, urban researcher and until recently Professor of Sociology in the Department of Architecture at ETH Zurich. Christian's scholarship is wide and deep and includes, among many other things, co-authoring the remarkable Switzerland. An Urban Portrait, with Jacques Herzog and Pierre de Meuron among others whilst researcher at ETH Studio Basel in 2006. We met thought to speak about the recent publication in translation of his wonderful book Henri Lefebvre and the Theory of the Production of Space which came out in English with Verso in 2023.In our discussion, Christian describes his engagement with Henri Lefebvre, the great theorist of everyday life, starting with his own activism – an urban revolt, no less – as a student in Zurich in the 1980s. From this, as he tells, ‘Lefebvre was really this kind of philosopher and theorist that really matched somehow our own experiences on the streets, in the struggles [and] became, then a starting point for our collective theory building, and [and] collective research.'We go from that through Lefebvre's concept of urbanization, the production of space and its commodification in modern societies, and the role of the architect in that – either as agent or resistance. We turn in the end to the present and future: where are we now and where should we aim to go.This is a very excellent episode, believe, because Christian is wonderfully funny, grounded, expert and honest.  Pay attention.Christian can be found at ETH Zurich and on a lot of the internet. The book is linked above.+Music credits: ⁠Bruno Gillick 

Konuğumuz ODTÜ Mimarlık Fakültesi Mimarlık Bölümü Ar. Gör. Semih Solak ile “Henri Lefebvre Aracılığıyla Latife Tekin Romanlarında Mimarlık, Kent ve Mekân Okuması” çalışması üzerine konuşuyoruz.  

[caption id="attachment_5359" align="aligncenter" width="1024"] "Dolmen de Menga entrance: Massive stone portal of 6,000-year-old Neolithic tomb in Antequera, Spain."[/caption][caption id="attachment_5354" align="aligncenter" width="1024"] "La Peña de los Enamorados: Distinctive mountain face aligned with Dolmen de Menga, resembling human profile."[/caption] Key Ideas: The invention of architecture during the Neolithic period marked a significant shift in human psychology and religion, creating a division between natural and man-made spaces and giving rise to new concepts of ownership, territoriality, and sacred spaces. The relationship between architecture and the awareness of death is explored, with the idea that built structures allowed humans to create a sense of permanence and continuity in the face of mortality. Neolithic dolmens and their alignment with the summer solstice may have played a crucial role in rituals related to death, the afterlife, and the cyclical nature of the cosmos. The astronomical alignment of the Dolmen de Menga is part of a larger pattern of archaeoastronomical significance in Neolithic monuments across Europe, suggesting a shared cosmological understanding among ancient societies. Neolithic art and architecture, including the use of red ochre and iron oxide paintings, may be linked to shamanic practices and altered states of consciousness. Peter Sloterdijk's theory of spheres is applied to understand the evolution of human spatial awareness and the desire to recreate protected, womb-like spaces through architecture. The fundamental nature of architecture and its role in human life is explored through various philosophical, psychological, and sociological perspectives. Adventure Time with My Daughter My daughter Violet likes the show Adventure Time. She loves mythology, creepy tombs, long dead civilizations and getting to be the first to explore and discover new things. I took my 6-year-old daughter to the Neolithic portal Tomb, or Dolmen, Dolmen de Menga in Antequera, while on a trip to Spain. This ancient megalithic monument, believed to be one of the oldest and largest in Europe, dates back to the 3rd millennium BCE. It is made of 8 ton slabs of stone that archaeologists have a passing idea of how ancient people moved. It has a well drilled through 20 meters of bedrock at the back of it and it is oriented so that the entrance faces a mountain that looks like a sleeping giant the ancient builders might have worshiped. All of this delighted my daughter. The dolmen's impressive architecture features massive stone slabs, some weighing up to 180 tons, forming a 25-meter-long corridor and a spacious chamber. Inside, a well adds to the mystery, possibly used for rituals or as a symbol of the underworld. What's truly fascinating is the dolmen's alignment with the nearby La Peña de los Enamorados mountain. During the summer solstice, the sun rises directly over the mountain, casting its first rays into the dolmen's entrance, illuminating the depths of the chamber. This astronomical alignment suggests the ancient builders had a sophisticated understanding of the cosmos. According to archaeoastronomical studies, the Dolmen de Menga might have served as a symbolic bridge between life and death, connecting the world of the living with the realm of the ancestors. The solstice alignment could have held great spiritual significance, marking a time of renewal, rebirth, and the eternal cycle of existence. Sharing this incredible experience with my daughter and witnessing her awe and curiosity as she felt the weight of boulders that men had moved by hand, is a moment I'll treasure forever.  I reminded her that every time she has seen a building, be it a school or a sky-scraper, it all started here with the birth of architecture, and maybe the birth of something else too. Thinking about prehistory is weird because thinking about the limits of our human understanding is trippy and prehistory is, by definition, before history and therefore written language, meaning we cant really know the subjective experience of anyone who was a part of it. Talking to a child about the limits of what we as a species do or can know are some of my favorite moments as a parent because they are opportunities to teach children the importance of curiosity, intuition and intellectual humility than many adults never learn. Watching Violet contemplate a time when mankind didn't have to tools or advanced scientific knowledge was a powerful moment when I saw her think so deeply about the humanity she was a part of. What the Invention of Architecture did to Psychology Anecdote of the Jar by Wallace Stevens I placed a jar in Tennessee, And round it was, upon a hill. It made the slovenly wilderness Surround that hill.   The wilderness rose up to it, And sprawled around, no longer wild. The jar was round upon the ground And tall and of a port in air.   It took dominion everywhere. The jar was gray and bare. It did not give of bird or bush, Like nothing else in Tennessee. Prior to the advent of architecture, the world was an undivided, seamless entity, with no clear boundaries between human habitation and the natural environment. The construction of dolmens and other architectural structures shattered this unified perception, creating a new paradigm in which humans actively shaped and claimed portions of the earth for their own purposes. This act of claiming space and erecting structures upon it represented a profound psychological shift, as humans began to assert their agency and control over their surroundings. The division of the world into natural and man-made spaces had far-reaching implications for human psychology. It fostered a sense of ownership and territoriality, as individuals and communities began to identify with and attach meaning to the spaces they created. This attachment to claimed spaces gave rise to new concepts of home, belonging, and identity, which were intimately tied to the built environment. Simultaneously, the unclaimed, natural world began to be perceived as a separate entity, one that existed beyond the boundaries of human control and understanding. The impact of this division on religion was equally profound. The creation of man-made spaces, such as dolmens, provided a tangible manifestation of human agency and the ability to shape the world according to human beliefs and desires. These structures became sacred spaces, imbued with religious and spiritual significance, where rituals and ceremonies could be performed. The separation of natural and man-made spaces also gave rise to new religious concepts, such as the idea of sacred and profane spaces, and the belief in the ability of humans to create and manipulate the divine through architectural means. The significance of this division between natural and man-made spaces is beautifully captured in Wallace Stevens' anecdote of the jar. In this short poem, Stevens describes placing a jar in a wilderness, which "took dominion everywhere." The jar, a man-made object, transforms the natural landscape around it, asserting human presence and control over the untamed wilderness. This simple act of placing a jar in the wild encapsulates the profound psychological and religious implications of the invention of architecture. The jar represents the human impulse to claim and shape space, to impose order and meaning upon the chaos of the natural world. It symbolizes the division between the natural and the man-made, and the way in which human creations can alter our perception and understanding of the world around us. Just as the jar takes dominion over the wilderness, the invention of architecture during the Neolithic period forever changed the way humans perceive and interact with their environment, shaping our psychology and religious beliefs in ways that continue to resonate to this day. The Relationship of Architecture to the Awareness of Death Robert Pogue Harrison, a professor of Italian literature and cultural history, has written extensively about the relationship between architecture, human psychology, and our understanding of death. In his book "The Dominion of the Dead," Harrison explores how the invention of architecture fundamentally altered human consciousness and our attitude towards mortality. According to Harrison, the creation of built structures marked a significant shift in human psychology. Before architecture, early humans lived in a world where the natural environment was dominant, and death was an ever-present reality. The invention of architecture allowed humans to create a sense of permanence and stability in the face of the transient nature of life. By constructing buildings and monuments, humans could create a physical manifestation of their existence that would outlast their individual lives. This allowed for a sense of continuity and the ability to leave a lasting mark on the world. Harrison argues that architecture became a way for humans to assert their presence and create a symbolic defense against the inevitability of death. Moreover, Harrison suggests that the invention of architecture gave rise to the concept of the "afterlife." By creating tombs, pyramids, and other burial structures, humans could imagine a realm where the dead continued to exist in some form. These architectural spaces served as a bridge between the world of the living and the world of the dead, providing a sense of connection and continuity. Harrison also argues that architecture played a crucial role in the development of human culture and collective memory. Buildings and monuments became repositories for shared histories, myths, and values. They served as physical anchors for cultural identity and helped to create a sense of belonging and shared purpose among communities. However, Harrison also notes that architecture can have a complex relationship with death. While it can provide a sense of permanence and a symbolic defense against mortality, it can also serve as a reminder of our own impermanence. The ruins of ancient civilizations and the decay of once-great buildings can evoke a sense of melancholy and serve as a testament to the ultimate transience of human existence. Death and Ritual through Architecture Recent archaeological findings have shed light on the potential significance of the alignment of Neolithic dolmens with the summer solstice. These ancient stone structures, found throughout Europe and beyond, have long been shrouded in mystery. However, the precise positioning of these megalithic tombs suggests that they may have played a crucial role in Stone Age rituals related to death, the afterlife, and the cyclical nature of the cosmos. On the day of the summer solstice, when the sun reaches its highest point in the sky and casts its longest rays, a remarkable phenomenon occurs within certain dolmens. The light penetrates through the narrow entrance, illuminating the interior chamber and reaching the furthest recesses of the tomb. This alignment, achieved with great intentionality and skill, has led archaeologists to speculate about the beliefs and practices of the Neolithic people who constructed these monumental structures. One theory suggests that the dolmens served as portals for the souls of the deceased to ascend to the heavenly bodies. The sun, often revered as a divine entity in ancient cultures, may have been seen as the ultimate destination for the spirits of the dead. By aligning the dolmen with the solstice, the Neolithic people perhaps believed that they were creating a direct pathway for the souls to reach the sun and achieve a form of celestial immortality. Another interpretation posits that the solstice alignment was a way to honor and commemorate the dead. The penetrating light, reaching the innermost chamber of the dolmen, could have been seen as a symbolic reunion between the living and the deceased. This annual event may have served as a time for the community to gather, pay respects to their ancestors, and reaffirm the enduring bond between the generations. Furthermore, the cyclical nature of the solstice, marking the longest day of the year and the subsequent return of shorter days, may have held profound symbolic meaning for the Neolithic people. The alignment of the dolmen with this celestial event could have been interpreted as a representation of the cycle of life, death, and rebirth. Just as the sun reaches its peak and then begins its descent, the dolmen's illumination on the solstice may have symbolized the passage from life to death and the promise of eventual renewal. While we may never know with certainty the exact beliefs and rituals associated with the Neolithic dolmens and their solstice alignment, the structures themselves stand as testaments to the ingenuity, astronomical knowledge, and spiritual convictions of our ancient ancestors. The precision and effort required to construct these megalithic tombs and align them with the heavens suggest a deep reverence for the dead and a belief in the interconnectedness of life, death, and the cosmos. The Astronomical Alignment of the Dolmen de Menga and Its Broader Significance The astronomical alignment of the Dolmen de Menga with the summer solstice sunrise is not an isolated phenomenon, but rather part of a larger pattern of archaeoastronomical significance in Neolithic monuments across Europe and beyond. Many megalithic structures, such as Newgrange in Ireland and Maeshowe in Scotland, have been found to have precise alignments with solar and lunar events, suggesting that the ancient builders had a sophisticated understanding of the movements of celestial bodies and incorporated this knowledge into their architectural designs. The alignment of the Dolmen de Menga with the summer solstice sunrise may have held profound symbolic and ritual significance for the Neolithic community that built and used the structure. The solstice, as a moment of transition and renewal in the natural cycle of the year, could have been associated with themes of rebirth, fertility, and the regeneration of life. The penetration of the sun's first rays into the inner chamber of the dolmen on this date may have been seen as a sacred union between the celestial and terrestrial realms, a moment of cosmic alignment and heightened spiritual potency. The incorporation of astronomical alignments into Neolithic monuments across Europe suggests that these ancient societies had a shared cosmological understanding and a deep reverence for the cycles of the sun, moon, and stars. The construction of megalithic structures like the Dolmen de Menga can be seen as an attempt to harmonize human activity with the larger rhythms of the cosmos, creating a sense of unity and connection between people and the natural and celestial worlds they inhabited. Originally these structures were probably lovingly adorned with paint and patterns. This paint was usually made of red ochre and iron oxide.  We know that because the paintings that are left in Iberia are made of these materials and the extremely few neolithic portal tombs that were protected from the elements still have geographic markings.   [caption id="attachment_5367" align="aligncenter" width="715"] Here is me hiking up to look at some iron oxide neolithic paintings[/caption][caption id="attachment_5365" align="aligncenter" width="605"] Here is a little guy made out of iron oxide who is about six thousand years old[/caption][caption id="attachment_5372" align="aligncenter" width="466"] The 4th millennium BC painting inside the Dolmen Anta de Antelas in Iberia[/caption]   Some researchers, such as David Lewis-Williams and Thomas Dowson, have proposed that the geometric patterns and designs found in Neolithic art and architecture may represent the visions experienced by shamans during altered states of consciousness. Other scholars, like Michael Winkelman, argue that shamanism played a crucial role in the development of early human cognition and social organization. According to this theory, the construction of sacred spaces like the Dolmen de Menga may have been closely tied to the practices and beliefs of shaman cults, who served as intermediaries between the physical and spiritual realms. What is Architecture: Why did we invent it? Philosopher, Peter Sloterdijk's theory of spheres, particularly his concept of the first primal globe and its subsequent splitting, offers an intriguing framework for understanding the evolution of human spatial awareness and its manifestations in art and architecture. Sloterdijk's "spherology" posits that human existence is fundamentally about creating and inhabiting spheres - protected, intimate spaces that provide both physical and psychological shelter. The "first primal globe" in his theory refers to the womb, the original protected space that humans experience. According to Sloterdijk, the trauma of birth represents a splitting of this primal sphere, leading humans to constantly seek to recreate similar protective environments throughout their lives and cultures. This concept of sphere-creation and inhabitation can be seen as a driving force behind much of human culture and architecture. Applying this framework to Neolithic architecture like dolmens and portal tombs, we might interpret these structures as attempts to recreate protected, womb-like spaces on a larger scale. These stone structures, with their enclosed spaces and narrow entrances, could be seen as physical manifestations of the desire to recreate the security and intimacy of the "primal sphere" and our universal interaction with it through the archetype of birth. In the Neolithic period, the world was perceived as an undifferentiated sphere, where the sacred and the secular were intimately intertwined. The concept of separate realms for the divine and the mundane had not yet emerged, and the universe was experienced as a single, all-encompassing reality. In this context, the creation of the earliest permanent architecture, such as portal tombs, represents a significant milestone in human history, marking the beginning of a fundamental shift in how humans understood and organized their environment. Portal tombs, also known as dolmens, are among the most enigmatic and captivating architectural structures of the Neolithic era. These megalithic monuments, consisting of large upright stones supporting a massive horizontal capstone, have puzzled and intrigued researchers and visitors alike for centuries. While their exact purpose remains a subject of debate, many scholars believe that portal tombs played a crucial role in the emergence of the concept of sacred space and the demarcation of the secular and the divine. Mircea Eliade. In his seminal work, "The Sacred and the Profane," Eliade argues that the creation of sacred space is a fundamental aspect of human religiosity, serving to distinguish the realm of the divine from the ordinary world of everyday existence. He suggests that the construction of portal tombs and other megalithic structures in the Neolithic period represents an early attempt to create a liminal space between the sacred and the secular, a threshold where humans could encounter the numinous and connect with the spiritual realm. Remember that this was the advent of the most basic technology, or as Slotedijik might label it, anthropotechnics. The idea that sacred and secular space could even be separated was itself a technological invention, or rather made possible because of one. Anthropotechnics refers to the various practices, techniques, and systems humans use to shape, train, and improve themselves. It encompasses the methods by which humans attempt to modify their biological, psychological, and social conditions. The Nature of Architecture and Its Fundamental Role in Human Life Architecture, at its core, is more than merely the design and construction of buildings. It is a profound expression of human creativity, culture, and our relationship with the world around us. Throughout history, scholars and theorists have sought to unravel the fundamental nature of architecture and its impact on the human experience. By examining various theories and perspectives, we can gain a deeper understanding of the role that architecture plays in shaping our lives and the societies in which we live. One of the most influential thinkers to explore the essence of architecture was the philosopher Hannah Arendt. In her work, Arendt emphasized the importance of the built environment in creating a sense of stability, permanence, and shared experience in human life. She argued that architecture serves as a tangible manifestation of the human capacity for creation and the desire to establish a lasting presence in the world. Arendt's ideas highlight the fundamental role that architecture plays in providing a physical framework for human existence. By creating spaces that endure over time, architecture allows us to anchor ourselves in the world and develop a sense of belonging and continuity. It serves as a backdrop against which the drama of human life unfolds, shaping our experiences, memories, and interactions with others. Other theorists, such as Martin Heidegger and Gaston Bachelard, have explored the philosophical and psychological dimensions of architecture. Heidegger, in his essay "Building Dwelling Thinking," argued that the act of building is intimately connected to the human experience of dwelling in the world. He suggested that architecture is not merely a matter of creating functional structures, but rather a means of establishing a meaningful relationship between individuals and their environment. Bachelard, in his book "The Poetics of Space," delved into the emotional and imaginative aspects of architecture. He explored how different spaces, such as homes, attics, and basements, evoke specific feelings and memories, shaping our inner lives and sense of self. Bachelard's ideas highlight the powerful psychological impact that architecture can have on individuals, serving as a catalyst for introspection, creativity, and self-discovery. From a sociological perspective, theorists like Henri Lefebvre and Michel Foucault have examined the ways in which architecture reflects and reinforces power structures and social hierarchies. Lefebvre, in his book "The Production of Space," argued that architecture is not merely a neutral container for human activity, but rather a product of social, political, and economic forces. He suggested that the design and organization of space can perpetuate inequality, segregation, and control, shaping the way individuals and communities interact with one another. Foucault, in his work on disciplinary institutions such as prisons and hospitals, explored how architecture can be used as a tool for surveillance, regulation, and the exercise of power. His ideas highlight the potential for architecture to serve as an instrument of social control, influencing behavior and shaping the lives of those who inhabit or interact with the built environment. By engaging with the diverse theories and perspectives on architecture, we can develop a more nuanced understanding of its role in shaping the human experience. From the philosophical insights of Arendt and Heidegger to the psychological explorations of Bachelard and the sociological critiques of Lefebvre and Foucault, each perspective offers a unique lens through which to examine the essence of architecture and its impact on our lives. As we continue to grapple with the challenges of an increasingly urbanized and globalized world, the study of architecture and its fundamental nature becomes more important than ever. By unlocking the secrets of this ancient and enduring art form, we may find new ways to create spaces that nurture the human spirit, foster connection and belonging, and shape a built environment that truly reflects our highest values and aspirations. Violet's Encounter with the Dolmen It is a common misconception to think of children as blank slates, mere tabula rasas upon which culture and experience inscribe themselves. In truth, children are born with the same primal unconscious that has been part of the human psyche since prehistory. They are simply closer to this wellspring of archetypes, instincts, and imaginative potentials than most adults, who have learned to distance themselves from it through the construction of a rational, bounded ego. While I talked to the archaeologist on site of the Dolmen de Menga, I saw the that these rituals and symbols are still alive in the unconscious of modern children just as they were in the stone age. I looked at the ground to see that Violet was instinctually making a little Dolmen out of dirt. My daughter Violet's recent fear of the dark illustrates this innate connection to the primal unconscious. When she wakes up afraid in the middle of the night, I try to reassure her by explaining that the shadows that loom in the darkness are nothing more than parts of herself that she does not yet know how to understand yet or integrate. They are manifestations of the unknown, the numinous, the archetypal - all those aspects of the psyche that can be terrifying in their raw power and otherness, but that also hold the keys to creativity, transformation, and growth. Violet intuitively understands this link between fear and creativity. She has begun using the very things that frighten her as inspiration for her storytelling and artwork, transmuting her nighttime terrors into imaginative narratives and symbols. This process of turning the raw materials of the unconscious into concrete expressions is a perfect microcosm of the way in which art and architecture have always functioned for humans - as ways of both channeling and containing the primal energies that surge within us. When Violet walked through the Dolmen de Menga and listened to the archaeologist's explanations of how it was built, something in her immediately responded with recognition and understanding. The dolmen's construction - the careful arrangement of massive stones to create an enduring sacred space - made intuitive sense to her in a way that it might not for an adult more removed from the primal architect within. I see this same impulse in Violet whenever we go to the park and she asks me where she can build something that will last forever. Her structures made of sticks and stones by the riverbank, where the groundskeepers will not disturb them, are her way of creating something permanent and visible - her own small monuments to the human drive to make a mark on the world and to shape our environment into a reflection of our inner reality. By exploring the origins of architecture in monuments like the Dolmen de Menga, we can gain insight into the universal human impulse to create meaning, order, and beauty in the built environment. The megalithic structures of the Neolithic period represent some of the earliest and most impressive examples of human creativity and ingenuity applied to the shaping of space and the creation of enduring cultural landmarks. Moreover, studying the astronomical alignments and symbolic significance of ancient monuments can shed light on the fundamental human desire to connect with the larger cosmos and to find our place within the grand cycles of nature and the universe. The incorporation of celestial events into the design and use of structures like the Dolmen de Menga reflects a profound awareness of the interconnectedness of human life with the wider world, a theme that continues to resonate in the art and architecture of cultures throughout history. [caption id="attachment_5361" align="alignnone" width="2560"] Here is my explorer buddy[/caption] Bibliography Arendt, H. (1958). The Human Condition. University of Chicago Press. Bachelard, G. (1994). The Poetics of Space. Beacon Press. Belmonte, J. A., & Hoskin, M. (2002). Reflejo del cosmos: atlas de arqueoastronomía del Mediterráneo antiguo. Equipo Sirius. Criado-Boado, F., & Villoch-Vázquez, V. (2000). Monumentalizing landscape: from present perception to the past meaning of Galician megalithism (north-west Iberian Peninsula). European Journal of Archaeology, 3(2), 188-216. Edinger, E. F. (1984). The Creation of Consciousness: Jung's Myth for Modern Man. Inner City Books. Eliade, M. (1959). The Sacred and the Profane: The Nature of Religion. Harcourt, Brace & World. Foucault, M. (1975). Discipline and Punish: The Birth of the Prison. Vintage Books. Heidegger, M. (1971). Building Dwelling Thinking. In Poetry, Language, Thought. Harper & Row. Jung, C. G. (1968). The Archetypes and the Collective Unconscious. Princeton University Press. Lefebvre, H. (1991). The Production of Space. Blackwell. Lewis-Williams, D., & Dowson, T. A. (1988). The signs of all times: entoptic phenomena in Upper Palaeolithic art. Current Anthropology, 29(2), 201-245. Márquez-Romero, J. E., & Jiménez-Jáimez, V. (2010). Prehistoric Enclosures in Southern Iberia (Andalusia): La Loma Del Real Tesoro (Seville, Spain) and Its Resources. Proceedings of the Prehistoric Society, 76, 357-374. Neumann, E. (1954). The Origins and History of Consciousness. Princeton University Press. Rappenglueck, M. A. (1998). Palaeolithic Shamanistic Cosmography: How Is the Famous Rock Picture in the Shaft of the Lascaux Grotto to be Decoded?. Artepreistorica, 5, 43-75. Ruggles, C. L. (2015). Handbook of Archaeoastronomy and Ethnoastronomy. Springer. Sloterdijk, P. (2011). Bubbles: Spheres Volume I: Microspherology. Semiotext(e). Sloterdijk, P. (2014). Globes: Spheres Volume II: Macrospherology. Semiotext(e). Sloterdijk, P. (2016). Foams: Spheres Volume III: Plural Spherology. Semiotext(e). Turner, V. (1969). The Ritual Process: Structure and Anti-Structure. Aldine Publishing Company. Winkelman, M. (2010). Shamanism: A Biopsychosocial Paradigm of Consciousness and Healing. Praeger. Further Reading: Belmonte, J. A. (1999). Las leyes del cielo: astronomía y civilizaciones antiguas. Temas de Hoy. Bradley, R. (1998). The Significance of Monuments: On the Shaping of Human Experience in Neolithic and Bronze Age Europe. Routledge. Devereux, P. (2001). The Sacred Place: The Ancient Origins of Holy and Mystical Sites. Cassell & Co. Gimbutas, M. (1989). The Language of the Goddess. Harper & Row. Harding, A. F. (2003). European Societies in the Bronze Age. Cambridge University Press. Hoskin, M. (2001). Tombs, Temples and Their Orientations: A New Perspective on Mediterranean Prehistory. Ocarina Books. Ingold, T. (2000). The Perception of the Environment: Essays on Livelihood, Dwelling and Skill. Routledge. Norberg-Schulz, C. (1980). Genius Loci: Towards a Phenomenology of Architecture. Rizzoli. Renfrew, C., & Bahn, P. (2016). Archaeology: Theories, Methods, and Practice. Thames & Hudson. Scarre, C. (2002). Monuments and Landscape in Atlantic Europe: Perception and Society During the Neolithic and Early Bronze Age. Routledge. Sherratt, A. (1995). Instruments of Conversion? The Role of Megaliths in the Mesolithic/Neolithic Transition in Northwest Europe. Oxford Journal of Archaeology, 14(3), 245-260. Tilley, C. (1994). A Phenomenology of Landscape: Places, Paths and Monuments. Berg. Tilley, C. (2010). Interpreting Landscapes: Geologies, Topographies, Identities. Left Coast Press. Twohig, E. S. (1981). The Megalithic Art of Western Europe. Clarendon Press. Watkins, A. (1925). The Old Straight Track: Its Mounds, Beacons, Moats, Sites, and Mark Stones. Methuen. Whittle, A. (1996). Europe in the Neolithic: The Creation of New Worlds. Cambridge University Press. Wilson, P. J. (1988). The Domestication of the Human Species. Yale University Press. Zubrow, E. B. W. (1994). Cognitive Archaeology Reconsidered. In The Ancient Mind: Elements of Cognitive Archaeology. Cambridge University Press. Zvelebil, M. (1986). Hunters in Transition: Mesolithic Societies of Temperate Eurasia and Their Transition to Farming. Cambridge University Press. Zvelebil, M., & Jordan, P. (1999). Hunter-Fisher-Gatherer Ritual Landscapes: Spatial Organisation, Social Structure and Ideology Among Hunter-Gatherers of Northern Europe and Western Siberia. Archaeopress.

durée : 00:36:59 - Les Nuits de France Culture - par : Philippe Garbit - Marguerite Duras, Roland Barthes, Henri Lefebvre et Vladimir Jankélévitch analysaient la question des loisirs en France en 1962. Une série de la collection "Recherche de la France" en huit volets, le huitième traitait du monde touristique et de ses coutumes, comme la photographie de vacances. - invités : Roland Barthes Ecrivain et critique littéraire français; Marguerite Duras Écrivaine, dramaturge et cinéaste (1914-1996); Vladimir Jankélévitch Philosophe (1903-1985)

Dans cet épisode, Guillaume rencontre Thierry Paquot, un philosophe de la ville qui a quitté depuis peu la périphérie parisienne pour la campagne normande. Enregistré alors qu'il était en plein processus d'écriture d'un livre, cet épisode est riche en réflexions et anecdotes. L'épisode s'amorce assez classiquement avec un retour sur l'évolution des relations entre ville et campagne, en écho à l'ouvrage de Lewis Mumford, traduit par Thierry et paru en août dernier (Histoire naturelle de l'urbanisation, Presses Universitaires de France). Autrefois des territoires complémentaires, l'arrivée du productivisme, de la mécanisation et la mondialisation viennent transformer radicalement leurs interdépendances de même que leurs paysages, au point où ville et campagne se confondent désormais complètement. La discussion se déplace tout naturellement vers la question des processus et transformations à l'œuvre — mondialisation, urbanisation, colonisation, mécanisation — et de leurs effets sur les espaces urbains : inversions des relations centre-périphérie, apparitions des mégalopoles, étalement, bidonvilisation, émergence d'enclaves résidentielles sécurisées, pour ne nommer que quelques-uns des phénomènes récents qui remodèlent notre terre urbaine. Si l'histoire de la ville intéresse notre invité, c'est surtout l'histoire des idées sur la ville qui prend une place centrale dans son travail. Thierry porte une attention très particulière à la biographie des auteur-es de même qu'à la filiation des idées, et fait tout un travail de géohistoire des œuvres et des idées. Qui discutait avec qui ? Quelle influence des auteur-es entre elles et eux ? L'épisode, en ce sens, apparaît comme un exercice de cartographie orale des réseaux d'idées sur la ville et l'urbain. Un travail utile, puisque comme le souligne Thierry : “On pense à plusieurs, même si on écrit seul”. La discussion aborde aussi la diversité des façons d'appréhender la ville, et notamment par le biais de ses représentations. Pour Thierry, le roman, la poésie, le cinéma, la photographie et les témoignages des habitants constituent une panoplie de médiums qui permettent d'éclairer différents angles aveugles de l'expérience urbaine. En somme, cet épisode est un tour d'horizon de l'urbain — définitions, formes d'urbanisation, épistémologies — sans une once d'aridité. Il se déploie autant dans les idées que sur le terrain, un peu à l'image du travail de Thierry. C'est un épisode où l'on s'intéresse autant aux paroles d'habitantes de bidonvilles qu'à la chicane entre Henri Lefebvre et Guy Debord, ou à la relation intellectuelle entre Ivan Illich et André Gorz. On en ressort avec un certain nombre de potins de philosophes, une envie de lire renouvelée et, somme toute, une idée plus claire du phénomène urbain planétaire ! 

The Discourse of Scholarly Communication (Lexington Books, 2023) examines the place and purpose of modern scholarship and its dialectical relationship with the ethos of Enlightenment. Patrick Gamsby argues that while Enlightenment/enlightenment is often used in the mottos of numerous academic institutions, its historical, social, and philosophical elements are largely obscured. Using a theoretical lens, Gamsby revisits the ideals of the Enlightenment alongside the often-contradictory issues of disciplinary boundaries, access to research, academic labor in the production of scholarship (author, peer reviewer, editor, and translator), the interrelationship of form and content (lectures, textbooks, books, and essays), and the stewardship of scholarship in academic libraries and archives. It is ultimately argued that for the betterment of the scholarly communication ecosystem and the betterment of society, anti-Enlightenment rules of scholarship such as ‘publish or perish' should be dispensed with in favor of the formulation of a New Enlightenment. Patrick Gamsby is the Scholarly Communication Librarian and Cross-Appointed to the Department of Sociology at Memorial University of Newfoundland. He previously worked in scholarly communications at Brandeis University and Duke University. Patrick holds a MLIS degree from the University of Western Ontario, a MES degree from York University, and a Ph.D. from Laurentian University. He is the author of two books - Henri Lefebvre, Boredom, and Everyday Life and The Discourse of Scholarly Communication - and he lives in St. John's, Newfoundland with his wife and two daughters. Dr. Michael LaMagna is the Information Literacy Program and Library Services Coordinator and Professor of Library Services at Delaware County Community College. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

The Discourse of Scholarly Communication (Lexington Books, 2023) examines the place and purpose of modern scholarship and its dialectical relationship with the ethos of Enlightenment. Patrick Gamsby argues that while Enlightenment/enlightenment is often used in the mottos of numerous academic institutions, its historical, social, and philosophical elements are largely obscured. Using a theoretical lens, Gamsby revisits the ideals of the Enlightenment alongside the often-contradictory issues of disciplinary boundaries, access to research, academic labor in the production of scholarship (author, peer reviewer, editor, and translator), the interrelationship of form and content (lectures, textbooks, books, and essays), and the stewardship of scholarship in academic libraries and archives. It is ultimately argued that for the betterment of the scholarly communication ecosystem and the betterment of society, anti-Enlightenment rules of scholarship such as ‘publish or perish' should be dispensed with in favor of the formulation of a New Enlightenment. Patrick Gamsby is the Scholarly Communication Librarian and Cross-Appointed to the Department of Sociology at Memorial University of Newfoundland. He previously worked in scholarly communications at Brandeis University and Duke University. Patrick holds a MLIS degree from the University of Western Ontario, a MES degree from York University, and a Ph.D. from Laurentian University. He is the author of two books - Henri Lefebvre, Boredom, and Everyday Life and The Discourse of Scholarly Communication - and he lives in St. John's, Newfoundland with his wife and two daughters. Dr. Michael LaMagna is the Information Literacy Program and Library Services Coordinator and Professor of Library Services at Delaware County Community College. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

The Discourse of Scholarly Communication (Lexington Books, 2023) examines the place and purpose of modern scholarship and its dialectical relationship with the ethos of Enlightenment. Patrick Gamsby argues that while Enlightenment/enlightenment is often used in the mottos of numerous academic institutions, its historical, social, and philosophical elements are largely obscured. Using a theoretical lens, Gamsby revisits the ideals of the Enlightenment alongside the often-contradictory issues of disciplinary boundaries, access to research, academic labor in the production of scholarship (author, peer reviewer, editor, and translator), the interrelationship of form and content (lectures, textbooks, books, and essays), and the stewardship of scholarship in academic libraries and archives. It is ultimately argued that for the betterment of the scholarly communication ecosystem and the betterment of society, anti-Enlightenment rules of scholarship such as ‘publish or perish' should be dispensed with in favor of the formulation of a New Enlightenment. Patrick Gamsby is the Scholarly Communication Librarian and Cross-Appointed to the Department of Sociology at Memorial University of Newfoundland. He previously worked in scholarly communications at Brandeis University and Duke University. Patrick holds a MLIS degree from the University of Western Ontario, a MES degree from York University, and a Ph.D. from Laurentian University. He is the author of two books - Henri Lefebvre, Boredom, and Everyday Life and The Discourse of Scholarly Communication - and he lives in St. John's, Newfoundland with his wife and two daughters. Dr. Michael LaMagna is the Information Literacy Program and Library Services Coordinator and Professor of Library Services at Delaware County Community College. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/education

The Discourse of Scholarly Communication (Lexington Books, 2023) examines the place and purpose of modern scholarship and its dialectical relationship with the ethos of Enlightenment. Patrick Gamsby argues that while Enlightenment/enlightenment is often used in the mottos of numerous academic institutions, its historical, social, and philosophical elements are largely obscured. Using a theoretical lens, Gamsby revisits the ideals of the Enlightenment alongside the often-contradictory issues of disciplinary boundaries, access to research, academic labor in the production of scholarship (author, peer reviewer, editor, and translator), the interrelationship of form and content (lectures, textbooks, books, and essays), and the stewardship of scholarship in academic libraries and archives. It is ultimately argued that for the betterment of the scholarly communication ecosystem and the betterment of society, anti-Enlightenment rules of scholarship such as ‘publish or perish' should be dispensed with in favor of the formulation of a New Enlightenment. Patrick Gamsby is the Scholarly Communication Librarian and Cross-Appointed to the Department of Sociology at Memorial University of Newfoundland. He previously worked in scholarly communications at Brandeis University and Duke University. Patrick holds a MLIS degree from the University of Western Ontario, a MES degree from York University, and a Ph.D. from Laurentian University. He is the author of two books - Henri Lefebvre, Boredom, and Everyday Life and The Discourse of Scholarly Communication - and he lives in St. John's, Newfoundland with his wife and two daughters. Dr. Michael LaMagna is the Information Literacy Program and Library Services Coordinator and Professor of Library Services at Delaware County Community College. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/communications

The Discourse of Scholarly Communication (Lexington Books, 2023) examines the place and purpose of modern scholarship and its dialectical relationship with the ethos of Enlightenment. Patrick Gamsby argues that while Enlightenment/enlightenment is often used in the mottos of numerous academic institutions, its historical, social, and philosophical elements are largely obscured. Using a theoretical lens, Gamsby revisits the ideals of the Enlightenment alongside the often-contradictory issues of disciplinary boundaries, access to research, academic labor in the production of scholarship (author, peer reviewer, editor, and translator), the interrelationship of form and content (lectures, textbooks, books, and essays), and the stewardship of scholarship in academic libraries and archives. It is ultimately argued that for the betterment of the scholarly communication ecosystem and the betterment of society, anti-Enlightenment rules of scholarship such as ‘publish or perish' should be dispensed with in favor of the formulation of a New Enlightenment. Patrick Gamsby is the Scholarly Communication Librarian and Cross-Appointed to the Department of Sociology at Memorial University of Newfoundland. He previously worked in scholarly communications at Brandeis University and Duke University. Patrick holds a MLIS degree from the University of Western Ontario, a MES degree from York University, and a Ph.D. from Laurentian University. He is the author of two books - Henri Lefebvre, Boredom, and Everyday Life and The Discourse of Scholarly Communication - and he lives in St. John's, Newfoundland with his wife and two daughters. Dr. Michael LaMagna is the Information Literacy Program and Library Services Coordinator and Professor of Library Services at Delaware County Community College. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/science-technology-and-society

Bahriye Kemal's ground-breaking new work serves as the first study of the literatures of Cyprus from a postcolonial and partition perspective. Writing Cyprus: Postcolonial and Partitioned Literatures of Place and Space (Routledge, 2021) explores Anglophone, Hellenophone and Turkophone writings from the 1920s to the present. Drawing on Yi-Fu Tuan's humanistic geography and Henri Lefebvre's Marxist philosophy, Kemal proposes a new interdisciplinary spatial model, at once theoretical and empirical, that demonstrates the power of space and place in postcolonial partition cases. The book shows the ways that place and space determine identity so as to create identifications; together these places, spaces and identifications are always in production. In analysing practices of writing, inventing, experiencing, reading, and construction, the book offers a distinct 'solidarity' that captures the 'truth of space' and place for the production of multiple-mutable Cypruses shaped by and for multiple-mutable selves, ending in a 'differential' Cyprus, Mediterranean, and world. Writing Cyprus offers not only a nuanced understanding of the actual and active production of colonialism, postcolonialism and partition that dismantles the dominant binary legacy of historical-political deadlock discourse, but a fruitful model for understanding other sites of conflict and division Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Bahriye Kemal's ground-breaking new work serves as the first study of the literatures of Cyprus from a postcolonial and partition perspective. Writing Cyprus: Postcolonial and Partitioned Literatures of Place and Space (Routledge, 2021) explores Anglophone, Hellenophone and Turkophone writings from the 1920s to the present. Drawing on Yi-Fu Tuan's humanistic geography and Henri Lefebvre's Marxist philosophy, Kemal proposes a new interdisciplinary spatial model, at once theoretical and empirical, that demonstrates the power of space and place in postcolonial partition cases. The book shows the ways that place and space determine identity so as to create identifications; together these places, spaces and identifications are always in production. In analysing practices of writing, inventing, experiencing, reading, and construction, the book offers a distinct 'solidarity' that captures the 'truth of space' and place for the production of multiple-mutable Cypruses shaped by and for multiple-mutable selves, ending in a 'differential' Cyprus, Mediterranean, and world. Writing Cyprus offers not only a nuanced understanding of the actual and active production of colonialism, postcolonialism and partition that dismantles the dominant binary legacy of historical-political deadlock discourse, but a fruitful model for understanding other sites of conflict and division Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies

Bahriye Kemal's ground-breaking new work serves as the first study of the literatures of Cyprus from a postcolonial and partition perspective. Writing Cyprus: Postcolonial and Partitioned Literatures of Place and Space (Routledge, 2021) explores Anglophone, Hellenophone and Turkophone writings from the 1920s to the present. Drawing on Yi-Fu Tuan's humanistic geography and Henri Lefebvre's Marxist philosophy, Kemal proposes a new interdisciplinary spatial model, at once theoretical and empirical, that demonstrates the power of space and place in postcolonial partition cases. The book shows the ways that place and space determine identity so as to create identifications; together these places, spaces and identifications are always in production. In analysing practices of writing, inventing, experiencing, reading, and construction, the book offers a distinct 'solidarity' that captures the 'truth of space' and place for the production of multiple-mutable Cypruses shaped by and for multiple-mutable selves, ending in a 'differential' Cyprus, Mediterranean, and world. Writing Cyprus offers not only a nuanced understanding of the actual and active production of colonialism, postcolonialism and partition that dismantles the dominant binary legacy of historical-political deadlock discourse, but a fruitful model for understanding other sites of conflict and division Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

Bahriye Kemal's ground-breaking new work serves as the first study of the literatures of Cyprus from a postcolonial and partition perspective. Writing Cyprus: Postcolonial and Partitioned Literatures of Place and Space (Routledge, 2021) explores Anglophone, Hellenophone and Turkophone writings from the 1920s to the present. Drawing on Yi-Fu Tuan's humanistic geography and Henri Lefebvre's Marxist philosophy, Kemal proposes a new interdisciplinary spatial model, at once theoretical and empirical, that demonstrates the power of space and place in postcolonial partition cases. The book shows the ways that place and space determine identity so as to create identifications; together these places, spaces and identifications are always in production. In analysing practices of writing, inventing, experiencing, reading, and construction, the book offers a distinct 'solidarity' that captures the 'truth of space' and place for the production of multiple-mutable Cypruses shaped by and for multiple-mutable selves, ending in a 'differential' Cyprus, Mediterranean, and world. Writing Cyprus offers not only a nuanced understanding of the actual and active production of colonialism, postcolonialism and partition that dismantles the dominant binary legacy of historical-political deadlock discourse, but a fruitful model for understanding other sites of conflict and division Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/geography

Cities are melting pots for geopolitical ideology, cultural appropriation and expression of identity and beliefs.  As the world continues to globalise, but also polarise, the best parts of this integration are being put to the test and pushing some people to the margins.  In this episode we explore how cities can manage geopolitical conflicts, embrace the richness of cultures and ensure that all individuals and communities are represented and have equitable access.In response to a 2019 report on regenerative city-regions stating that we need a “‘mutually supportive symbiosis between the built, cultural and natural environments,” Katya Letunovsky refers to Henri Lefebvre's “trialetic of space” and Edward Soja's “thirdspace”, the intersection of the physical and the perceived or imagined, where policy and decisions happen.  Habidatum provides data to urban planners and investors, for example on how vacant buildings may be re-purposed, and powers the Mastercard Inclusive Growth Score™.  In Manhattan, evidence showed that once commercial rents reach a tipping point, “elite abandoned areas'' get created.  Time-sharing and friendly lease agreements can diversify commercial activities.Spatial equity is about equal access to jobs, services, nodes of activity and green spaces through transport, last-mile connectivity (the development of a bicycle network in Almaty, Kazakhstan being a case in point) and walkability.  Residents' and census data alone are not sufficient; data can also tell us about the temporary communities congregating at certain times and in particular places.Mary Pagano advocates for obliging corporations and the ultra-wealthy to take more responsibility and to tackle the hollowing out of the middle class.  She points out how women lead and live differently, and urges bringing in more of the 51% of the population into urban planning - life is about more than working and earning money.  She acknowledges her plans to build a sustainable new city in Morocco focused on humanity, health, happiness, quality of life,  urban agriculture and “non-invasive” technology for all will require education.Naresh Fernandes looks at how the informalisation of Bombay's (Mumbai's) economy, and politics, are thwarting social mobility and solidarity.  Historically successful, and needed, civil society and trade unions are finding it increasingly difficult to operate.  After the 1992-1993 communal riots, mohalla (neighbourhood) committees convened the worst-hit communities to discuss local problems, and how to resolve them.  This regular concerted effort - resulting in direct action - allowed them to ride through moments of heightened tension.  Hindi films in the 1950s and 60s portray Bombay's popular promenade, Marine Drive, rather than its mansions, but the incongruous gated communities sprouting in a city with little street crime and break-ins risk making it more dangerous, as they expel Jane Jacobs' “eyes on the street”.Nonetheless, Bombay's public transport and spaces allow familiarity across classes, which, in Naresh's view, can lead to empathy.  He and Mary speak about religions and nationalities cohabiting in New York City.  Following the 1999 police shooting of an African immigrant, Naresh witnessed individual protests by diverse communities, culminating in a collective march across Brooklyn Bridge.  In other words, our voices matter.  Citizen action can derail non-inclusive and marginalizing policy.  We still have the responsibility of being agents of change.Speakers:Katya Letunovsky, VP,  HabidatumMary Pagano, Board Member, Founder,  Hera City, HeraTV, FemFoundryNare

Hello Interactors,Our family got sucked into watching the Amazon Prime show, Clarkson's Farm. As a suburban Iowa boy who knew just enough farmers to know how hard it is, I found this show relatable. Apart from the entertaining allure of many staged reality shows, I realized it also highlights topics I investigate here on Interplace. Especially the interaction of the ‘rural' and ‘urban'…or lack thereof.Let me know in the comments if you've watched this show and what you think!I'll be taking a little break from writing in the coming weeks and will return in September.Until then, let's go!THE RURAL-URBAN DIVIDEMy son is a car guy. As such, he turned our family onto the pied piper of car guys, the British journalist turned media celebrity, Jeremy Clarkson. Clarkson is most known for his part in the shows ‘Top Gear' and ‘The Grand Tour' but has turned his attention to farming in recent years complete with his own show called "Clarkson's Farm." It's a simple yet complicated narrative that unfurls like the intricate English countryside hedgerows he commissioned for his farm in an episode we watched recently.The show chronicles Jeremy, a controversial climate change denying fossil fuel lover who expresses glee at polluting the natural environment, fulfilling a fantasy of becoming a farmer. A city boy naively embarking on a journey to become a farm boy. “How hard can this be?”, he insinuates, as his hired companion, Kaleb, a true farm boy, continually saves him from one disaster after another. Kaleb left the show earlier this year to help the Royal Agricultural University teach young people how to farm. A move that appears to be motivated by what Jeremy's farm manager called his ‘stupidest idea yet' – to raise pigs.Clarkson is comfortable with stupid ideas leading to disasters having been sued, fired, and defamed on countless occasions for making racist, misogynistic, and other statements in bad taste while joyfully wallowing in the attention, fame, and revenue that comes in the aftermath. An enigmatic media magnet with sociopathic tendencies.But I'm finding Clarkson's Farm oddly intriguing as a snapshot of the interaction of people and place. It weaves threads of common human endeavors, the natural environment, and the evolving rhythms of modern society. He, and the show's producers, intertwine personal, social, political, and environment struggles like meandering streams of the show's British rural landscape. Clarkson is a bit like the menacing disease spreading badger featured in another episode – a curious creature exploring and exploiting the winding lanes and hidden corners of a quiet countryside. Both a bane and a boon. A nuisance and a neighbor.His show also echoes intriguing themes explored among urban and rural geographers alike. They, like Clarkson, are playing with what it means to blend the rural with the urban. Jeremy's personal, social, and political journey within the pastoral tapestry of the Cotswold's north of Oxford is interwoven with the ecosystems found in the mosaic of fields, woodlands, and waterways that define its countryside. A strand of a larger tapestry that challenges, like Jeremy has, the notion of rural and urban in the growing urbanization of our planet.Planetary urbanization, as a thesis, has drawn scrutiny among some critical human geographers who call for a profound shift in the approach to understanding 'urban' and 'rural' spaces on a global scale. The origins of planetary urbanization can be traced back to Henri Lefebvre's pioneering hypothesis, first introduced in his 1970 work "The Urban Revolution" suggesting society has undergone complete urbanization. He subsequently furthered the notion that globalization has created a complete integration and interdependence of urban and non-urban spaces each with their own boundaries and borders.Jeremy's agricultural odyssey unfolds in this realm where these distinctions of ‘rural' and ‘urban' become pronounced as Jeremy's lack of comfort and knowledge of the ‘rural' is set against the younger Caleb's lack of experience and familiarity of the ‘urban'. The show attempts to script a blurring and harmonizing of the ‘urban' and the ‘rural' only to be foiled by the unrelenting rhythm of uncertainty and emergent behavior of human and non-human nature – including a global pandemic, local politics, and global and local economics.Clarkson's Farm, and the concept of planetary urbanization, is challenged by the spatial boundary urbanization has artificially created. It legitimizes Lefebvre's proposition that urbanization extends far beyond traditional urban centers, suggesting that rural spaces, as well as elements such as wilderness areas, oceans, the atmosphere, and even the planetary sub-surface, contribute to a global urban fabric. After all, anyone in the world can go to Jeremy's website to buy his food products and swag.But the show also raises questions about the specificity and boundaries of the 'urban' and underscores the need for a renewed urban theory that transcends the traditional confines of ‘us' and ‘them', ‘country' and ‘city', or ‘rural' and ‘urban'.  Scholars have raised concerns about the potential intellectual colonization and methodological biases inherent in theories of planetary urbanization. Particularly, the erasure of the 'rural' in socio-political power and in this theoretical framework has lead to 'rural' becoming a marginalized category.Indeed, Jeremy does his fair bit of this in the show where he frequently looks down his nose at Kaleb's lack of exposure to more ‘sophisticated' urban culture. Meanwhile, Kaleb is not shy about looking down his nose at Jeremy for his lack of exposure to more ‘sophisticated' rural culture. But ultimate, Jeremy – and by extension ‘urban' culture – wield the most power and influence over the world and people like Kaleb. Just as ‘urban' research and theories dominate academia, the media, and public culture.BLURRING BORDERSCritics contend planetary urbanization's exclusive focus on the urban sphere risks overshadowing the critical importance of rural spaces as nodes in global networks of resource provisioning. Post-colonial scholars highlight the dangers of perpetuating colonialist narratives by centering solely on urban processes and ignoring the rich histories and contributions of rural societies."Clarkson's Farm" and the planetary urbanization thesis, rooted in the ideas of Lefebvre, becomes like the bordered farm properties in the show, with blotches of natural occurring landscapes, networks of roads mingling with streams each flowing through the countryside. Just as theories of planetary urbanization seek to uncover the power dynamics and class struggles that shape our urban and rural landscapes while also perpetuating them, Jeremy's farming journey does the same.While planetary urbanization has led to many insights, its grounding in neo-Marxist political economy has also led to a certain reductionism. It neglects the rich interplay of life and agency found in species beyond humans in dimensions that extend beyond the surface of the earth into the atmosphere and below the ground. This exclusion stems from a perspective that normalizes and justifies the slow creep of urbanism that further entrenches artificial boundaries with the rural.This fusion offers yet another lens into Clarkson's farm that reveals the delicate balance between individual actions of Jeremy and other human actors, livestock and other animal actors, plants and other organism actors, the weather and other atmospheric actors, and the soil and other chemical actors. Each of which contributes and reacts to unfolding and unpredictable systemic behavior creating an intricate weave of complex adaptive systems.In our acceptance of reductionist thinking, we may inadvertently be overlooking the holistic potential of planetary thinking. Planetary thinking extends beyond human interactions on the Earth's surface, embracing verticality and encompassing not only terrestrial but also atmospheric and subterranean connections.The ideology more aligned with this perspective comes from the French philosopher's Deleuze and Latour. Their ideas offer a contrasting perspective that challenges the boundaries between human and non-human, urban and rural. Just as Lefebvre's thesis emphasizes the societal shift toward complete urbanization, the Deleuzian and Latourian lens blurs these distinctions entirely arguing everything is constantly changing and evolving and everything is connected, with no clear boundaries between humans and non-humans. In the interplay between these ideologies, we find a dance—a dance that mirrors the shifting, and often awkward, patterns of human-world interaction observed in "Clarkson's Farm."Geography and sociology researchers Nigel Clark and Bronislaw Szerszynski at Lancaster University introduce the term 'planetary multiplicity' to describe a planet capable of self-transformation influenced by the interactions of these blurred external forces. They argue that in the wake of unyielding forest fires, rising seas, the changing composition of soil, water, and atmosphere, and even altered adaptation of species, that the planet is being forced to transform itself in multiple ways – and in ways we human's may not be accustomed to or able to control. This reminds me of Jeremy, a man of wealth, privilege, and control, forced to deal with an unyielding multitude of natural and human-made external forces in ways he may not be accustomed to…or able to control.For me, “Clarkson's Farm" has transformed from a mere show about a controversial but entertaining car journalist into a thought-provoking journey — a proxy for some of the academic insights describing real-world complexities I find myself drawn to. It's a well filmed and produced journey that invites us to the beautiful but complex British countryside – invariably traversing beyond Jeremy's crooked farm rows and groomed hedges, to venture into realms that echo the timeless wonders of rural life.As we meander through the countryside of nosey neighbor narratives, local politics, and the drama of farm life – all in the comfort of a Land Rover or Lamborghini tractor – I'm reminded, in multiple interdependent ways, that despite the intricate pretense of a choreographed TV show, we exist individually as but a small part of a larger vibrant ecosystem that is ever-evolving, ever-surprising, and ever-enchanting. But collectively, especially as urban masses, we are no doubt a large part of an ever-increasing, ever-consuming, and ever-uncertain outsized geological and atmospheric force.Meanwhile, mainstream society, like Clarkson, remain fixed in reductionist thinking that continues to empower a few in the name of exploitation and marginalization of many. Kaleb left the show to be a dad and help teach young farmers while Jeremy attempts to continue to leverage his money, power, and influence in his fantasy of jumping over the imagined border of an urban elite to an everyday farmer. But maybe by exposing the world to rural life, Jeremy inadvertently demonstrated just how interconnected we all are with the world. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit interplace.io

Eric Newman and Kate Wolf speak to the author Kristin Ross about her recent book, The Politics and Poetics of Everyday Life, a collection of essays that examine how everyday life emerges as a vantage point for understanding and transforming our social world. The book represents three decades of Ross's writing about the everyday in French political, social, and cultural theory and history, including the commune form and current autonomous zones in France, the romance and memory of the May 1968 protests, and the present predicaments both faced and created by the Macron government. Featuring a long interview with the pioneering philosopher Henri Lefebvre, the book also invokes the work of Frederic Jameson, Jacques Ranciere, Emile Zola, and many others, to explore the intersections of political transformation and cultural representation as resources for thinking opposition and liberation in the present. Plus, artist Martine Syms, whose new exhibition Loser Back Home is currently on view at Spruth Magers in Los Angeles, returns to recommend Steffani Jemison's novel A Rock, A River, A Street.

Eric Newman and Kate Wolf speak to the author Kristin Ross about her recent book, The Politics and Poetics of Everyday Life, a collection of essays that examine how everyday life emerges as a vantage point for understanding and transforming our social world. The book represents three decades of Ross's writing about the everyday in French political, social, and cultural theory and history, including the commune form and current autonomous zones in France, the romance and memory of the May 1968 protests, and the present predicaments both faced and created by the Macron government. Featuring a long interview with the pioneering philosopher Henri Lefebvre, the book also invokes the work of Frederic Jameson, Jacques Ranciere, Emile Zola, and many others, to explore the intersections of political transformation and cultural representation as resources for thinking opposition and liberation in the present. Plus, artist Martine Syms, whose new exhibition Loser Back Home is currently on view at Spruth Magers in Los Angeles, returns to recommend Steffani Jemison's novel A Rock, A River, A Street.

In Mallparks: Baseball Stadiums and the Culture of Consumption (Cornell UP, 2023), Michael T. Friedman observes that as cathedrals represented power relations in medieval towns and skyscrapers epitomized those within industrial cities, sports stadiums exemplify urban American consumption at the turn of the twenty-first century. Grounded in Henri Lefebvre and George Ritzer's spatial theories in their analyses of consumption spaces, Mallparks examines how the designers of this generation of baseball stadiums follow the principles of theme park and shopping mall design to create highly effective and efficient consumption sites. In his exploration of these contemporary cathedrals of sport and consumption, Friedman discusses the history of stadium design, the amenities and aesthetics of stadium spaces, and the intentions and conceptions of architects, team officials, and civic leaders. He grounds his analysis in case studies of Oriole Park at Camden Yards in Baltimore; Fenway Park in Boston; Dodger Stadium in Los Angeles; Nationals Park in Washington, DC; Target Field in Minneapolis; and Truist Park in Atlanta. Emilio J. Weber is a master's student in the Physical Cultural Studies research group at the University of Maryland at College Park. He can be reached at ejweber@umd.edu or on twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

In Mallparks: Baseball Stadiums and the Culture of Consumption (Cornell UP, 2023), Michael T. Friedman observes that as cathedrals represented power relations in medieval towns and skyscrapers epitomized those within industrial cities, sports stadiums exemplify urban American consumption at the turn of the twenty-first century. Grounded in Henri Lefebvre and George Ritzer's spatial theories in their analyses of consumption spaces, Mallparks examines how the designers of this generation of baseball stadiums follow the principles of theme park and shopping mall design to create highly effective and efficient consumption sites. In his exploration of these contemporary cathedrals of sport and consumption, Friedman discusses the history of stadium design, the amenities and aesthetics of stadium spaces, and the intentions and conceptions of architects, team officials, and civic leaders. He grounds his analysis in case studies of Oriole Park at Camden Yards in Baltimore; Fenway Park in Boston; Dodger Stadium in Los Angeles; Nationals Park in Washington, DC; Target Field in Minneapolis; and Truist Park in Atlanta. Emilio J. Weber is a master's student in the Physical Cultural Studies research group at the University of Maryland at College Park. He can be reached at ejweber@umd.edu or on twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/sports

In Mallparks: Baseball Stadiums and the Culture of Consumption (Cornell UP, 2023), Michael T. Friedman observes that as cathedrals represented power relations in medieval towns and skyscrapers epitomized those within industrial cities, sports stadiums exemplify urban American consumption at the turn of the twenty-first century. Grounded in Henri Lefebvre and George Ritzer's spatial theories in their analyses of consumption spaces, Mallparks examines how the designers of this generation of baseball stadiums follow the principles of theme park and shopping mall design to create highly effective and efficient consumption sites. In his exploration of these contemporary cathedrals of sport and consumption, Friedman discusses the history of stadium design, the amenities and aesthetics of stadium spaces, and the intentions and conceptions of architects, team officials, and civic leaders. He grounds his analysis in case studies of Oriole Park at Camden Yards in Baltimore; Fenway Park in Boston; Dodger Stadium in Los Angeles; Nationals Park in Washington, DC; Target Field in Minneapolis; and Truist Park in Atlanta. Emilio J. Weber is a master's student in the Physical Cultural Studies research group at the University of Maryland at College Park. He can be reached at ejweber@umd.edu or on twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/architecture

In Mallparks: Baseball Stadiums and the Culture of Consumption (Cornell UP, 2023), Michael T. Friedman observes that as cathedrals represented power relations in medieval towns and skyscrapers epitomized those within industrial cities, sports stadiums exemplify urban American consumption at the turn of the twenty-first century. Grounded in Henri Lefebvre and George Ritzer's spatial theories in their analyses of consumption spaces, Mallparks examines how the designers of this generation of baseball stadiums follow the principles of theme park and shopping mall design to create highly effective and efficient consumption sites. In his exploration of these contemporary cathedrals of sport and consumption, Friedman discusses the history of stadium design, the amenities and aesthetics of stadium spaces, and the intentions and conceptions of architects, team officials, and civic leaders. He grounds his analysis in case studies of Oriole Park at Camden Yards in Baltimore; Fenway Park in Boston; Dodger Stadium in Los Angeles; Nationals Park in Washington, DC; Target Field in Minneapolis; and Truist Park in Atlanta. Emilio J. Weber is a master's student in the Physical Cultural Studies research group at the University of Maryland at College Park. He can be reached at ejweber@umd.edu or on twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/sociology

In Mallparks: Baseball Stadiums and the Culture of Consumption (Cornell UP, 2023), Michael T. Friedman observes that as cathedrals represented power relations in medieval towns and skyscrapers epitomized those within industrial cities, sports stadiums exemplify urban American consumption at the turn of the twenty-first century. Grounded in Henri Lefebvre and George Ritzer's spatial theories in their analyses of consumption spaces, Mallparks examines how the designers of this generation of baseball stadiums follow the principles of theme park and shopping mall design to create highly effective and efficient consumption sites. In his exploration of these contemporary cathedrals of sport and consumption, Friedman discusses the history of stadium design, the amenities and aesthetics of stadium spaces, and the intentions and conceptions of architects, team officials, and civic leaders. He grounds his analysis in case studies of Oriole Park at Camden Yards in Baltimore; Fenway Park in Boston; Dodger Stadium in Los Angeles; Nationals Park in Washington, DC; Target Field in Minneapolis; and Truist Park in Atlanta. Emilio J. Weber is a master's student in the Physical Cultural Studies research group at the University of Maryland at College Park. He can be reached at ejweber@umd.edu or on twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/american-studies

In Mallparks: Baseball Stadiums and the Culture of Consumption (Cornell UP, 2023), Michael T. Friedman observes that as cathedrals represented power relations in medieval towns and skyscrapers epitomized those within industrial cities, sports stadiums exemplify urban American consumption at the turn of the twenty-first century. Grounded in Henri Lefebvre and George Ritzer's spatial theories in their analyses of consumption spaces, Mallparks examines how the designers of this generation of baseball stadiums follow the principles of theme park and shopping mall design to create highly effective and efficient consumption sites. In his exploration of these contemporary cathedrals of sport and consumption, Friedman discusses the history of stadium design, the amenities and aesthetics of stadium spaces, and the intentions and conceptions of architects, team officials, and civic leaders. He grounds his analysis in case studies of Oriole Park at Camden Yards in Baltimore; Fenway Park in Boston; Dodger Stadium in Los Angeles; Nationals Park in Washington, DC; Target Field in Minneapolis; and Truist Park in Atlanta. Emilio J. Weber is a master's student in the Physical Cultural Studies research group at the University of Maryland at College Park. He can be reached at ejweber@umd.edu or on twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/geography

In Mallparks: Baseball Stadiums and the Culture of Consumption (Cornell UP, 2023), Michael T. Friedman observes that as cathedrals represented power relations in medieval towns and skyscrapers epitomized those within industrial cities, sports stadiums exemplify urban American consumption at the turn of the twenty-first century. Grounded in Henri Lefebvre and George Ritzer's spatial theories in their analyses of consumption spaces, Mallparks examines how the designers of this generation of baseball stadiums follow the principles of theme park and shopping mall design to create highly effective and efficient consumption sites. In his exploration of these contemporary cathedrals of sport and consumption, Friedman discusses the history of stadium design, the amenities and aesthetics of stadium spaces, and the intentions and conceptions of architects, team officials, and civic leaders. He grounds his analysis in case studies of Oriole Park at Camden Yards in Baltimore; Fenway Park in Boston; Dodger Stadium in Los Angeles; Nationals Park in Washington, DC; Target Field in Minneapolis; and Truist Park in Atlanta. Emilio J. Weber is a master's student in the Physical Cultural Studies research group at the University of Maryland at College Park. He can be reached at ejweber@umd.edu or on twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices

In Mallparks: Baseball Stadiums and the Culture of Consumption (Cornell UP, 2023), Michael T. Friedman observes that as cathedrals represented power relations in medieval towns and skyscrapers epitomized those within industrial cities, sports stadiums exemplify urban American consumption at the turn of the twenty-first century. Grounded in Henri Lefebvre and George Ritzer's spatial theories in their analyses of consumption spaces, Mallparks examines how the designers of this generation of baseball stadiums follow the principles of theme park and shopping mall design to create highly effective and efficient consumption sites. In his exploration of these contemporary cathedrals of sport and consumption, Friedman discusses the history of stadium design, the amenities and aesthetics of stadium spaces, and the intentions and conceptions of architects, team officials, and civic leaders. He grounds his analysis in case studies of Oriole Park at Camden Yards in Baltimore; Fenway Park in Boston; Dodger Stadium in Los Angeles; Nationals Park in Washington, DC; Target Field in Minneapolis; and Truist Park in Atlanta. Emilio J. Weber is a master's student in the Physical Cultural Studies research group at the University of Maryland at College Park. He can be reached at ejweber@umd.edu or on twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/popular-culture

In this episode of the podcast, recorded live at BISR Central as part of our Occasional Evenings series, writer and critic Lucy Ives joins BISR's Rebecca Ariel Porte, Lauren K. Wolfe, and special guest Sonia Werner for a reading and discussion of Lucy's latest novel Life Is Everywhere (Graywolf Press, 2022)—an enormously capacious and, perhaps counterintuitively, characteristically “weak” novel. Starting with the question, implicit in Life Is Everywhere, as to what the novel can possibly contain (bodies and feelings? institutions and systems? historical events? speculative counterfactuals? emails and utility bills?), their conversation touches on genre—is it an organizing principle or an awkward limit?—how certain failures in writing are inadvertent strengths, the pleasures of “difficult” novels, unpromising premises, “strong” versus “weak” theory, thinking versus feeling protagonists, the disruptive power of affect, the kinds of knowledge that novels produce, the strangeness of the nearest things, Mrs. Dalloway, Henri Lefebvre, time travel, Aristotle's poetics as high comedy, and much more.

In this episode Nick is joined by Tom Comitta, aficionado of citational fiction and author of The Nature Book, newly released and available now from Coffee House Press. Tom selected Henri Lefebvre's The Missing Pieces as the work of focus for today's discussion, so listen in as we talk through the history of authors remixing words, Lefebvre's ability to invoke emotion with lists, and the apparent popularity of the destruction of art in antiquity. Post-script: The remix artist referenced at 43:20 is People Like Us.

In episode four of Faculty Spotlight, hosts Mark and Lauren interview Andy Battle, BISR faculty and urban historian. The three discuss: why cities are so radicalizing--and alienating; the deep connection between capitalism and urbanization; how "private welfare states" drive up the cost up the cost (sometimes prohibitively) of building infrastructure; what Henri Lefebvre means by the "Right to the City"; Eric Adams (and his parallels with Trump); dance culture (and "dis-alienation"); and Cop City, the "outside agitator," and why "policing is what's left when you can't or won't...address the problems" that fundamentally beset us.

Based on critical theory and ethnographic research, Gediminas Lesutis' book The Politics of Precarity: Spaces of Extractivism, Violence, and Suffering (Routledge, 2021) explores how intensifying geographies of extractive capitalism shape human lives and transformative politics in marginal areas of the global economy. Engaging the work of Judith Butler, Henri Lefebvre, and Jacques Rancière with ethnographic research on social and political effects of mining-induced dispossession in Mozambique, in the book Lesutis theorises how precarity unfolds as a spatially constituted condition of everyday life given over to the violence of capital. Going beyond labour relations, or governance of life in liberal democracies, that are typically explored in the literature on precarity, the book shows how dispossessed people are subjected to structural, symbolic, and direct modalities of violence; this simultaneously constitutes their suffering and ceaseless desire, however implausible, to be included into abstract space of extractivism.  As a result, despite the multifarious violence that it engenders, extractive capital accumulation is sustained even in the margins, historically excluded from contingently lived imaginaries of a "good life" promised by capitalism. Presenting this theorisation of precarity as a framework on, and a critique of, the contemporary politics of (un)liveability, the book speaks to key debates about precarity, dispossession, resistance, extractivism, and development in several disciplines, especially political geography, IPE, global politics, and critical theory. It will also be of interest to scholars in development studies, critical political economy, and African politics. Shraddha Chatterjee is a doctoral candidate at York University, Toronto, and author of Queer Politics in India: Towards Sexual Subaltern Subjects (Routledge, 2018). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Based on critical theory and ethnographic research, Gediminas Lesutis' book The Politics of Precarity: Spaces of Extractivism, Violence, and Suffering (Routledge, 2021) explores how intensifying geographies of extractive capitalism shape human lives and transformative politics in marginal areas of the global economy. Engaging the work of Judith Butler, Henri Lefebvre, and Jacques Rancière with ethnographic research on social and political effects of mining-induced dispossession in Mozambique, in the book Lesutis theorises how precarity unfolds as a spatially constituted condition of everyday life given over to the violence of capital. Going beyond labour relations, or governance of life in liberal democracies, that are typically explored in the literature on precarity, the book shows how dispossessed people are subjected to structural, symbolic, and direct modalities of violence; this simultaneously constitutes their suffering and ceaseless desire, however implausible, to be included into abstract space of extractivism.  As a result, despite the multifarious violence that it engenders, extractive capital accumulation is sustained even in the margins, historically excluded from contingently lived imaginaries of a "good life" promised by capitalism. Presenting this theorisation of precarity as a framework on, and a critique of, the contemporary politics of (un)liveability, the book speaks to key debates about precarity, dispossession, resistance, extractivism, and development in several disciplines, especially political geography, IPE, global politics, and critical theory. It will also be of interest to scholars in development studies, critical political economy, and African politics. Shraddha Chatterjee is a doctoral candidate at York University, Toronto, and author of Queer Politics in India: Towards Sexual Subaltern Subjects (Routledge, 2018). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory

Based on critical theory and ethnographic research, Gediminas Lesutis' book The Politics of Precarity: Spaces of Extractivism, Violence, and Suffering (Routledge, 2021) explores how intensifying geographies of extractive capitalism shape human lives and transformative politics in marginal areas of the global economy. Engaging the work of Judith Butler, Henri Lefebvre, and Jacques Rancière with ethnographic research on social and political effects of mining-induced dispossession in Mozambique, in the book Lesutis theorises how precarity unfolds as a spatially constituted condition of everyday life given over to the violence of capital. Going beyond labour relations, or governance of life in liberal democracies, that are typically explored in the literature on precarity, the book shows how dispossessed people are subjected to structural, symbolic, and direct modalities of violence; this simultaneously constitutes their suffering and ceaseless desire, however implausible, to be included into abstract space of extractivism.  As a result, despite the multifarious violence that it engenders, extractive capital accumulation is sustained even in the margins, historically excluded from contingently lived imaginaries of a "good life" promised by capitalism. Presenting this theorisation of precarity as a framework on, and a critique of, the contemporary politics of (un)liveability, the book speaks to key debates about precarity, dispossession, resistance, extractivism, and development in several disciplines, especially political geography, IPE, global politics, and critical theory. It will also be of interest to scholars in development studies, critical political economy, and African politics. Shraddha Chatterjee is a doctoral candidate at York University, Toronto, and author of Queer Politics in India: Towards Sexual Subaltern Subjects (Routledge, 2018). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/african-studies

Based on critical theory and ethnographic research, Gediminas Lesutis' book The Politics of Precarity: Spaces of Extractivism, Violence, and Suffering (Routledge, 2021) explores how intensifying geographies of extractive capitalism shape human lives and transformative politics in marginal areas of the global economy. Engaging the work of Judith Butler, Henri Lefebvre, and Jacques Rancière with ethnographic research on social and political effects of mining-induced dispossession in Mozambique, in the book Lesutis theorises how precarity unfolds as a spatially constituted condition of everyday life given over to the violence of capital. Going beyond labour relations, or governance of life in liberal democracies, that are typically explored in the literature on precarity, the book shows how dispossessed people are subjected to structural, symbolic, and direct modalities of violence; this simultaneously constitutes their suffering and ceaseless desire, however implausible, to be included into abstract space of extractivism.  As a result, despite the multifarious violence that it engenders, extractive capital accumulation is sustained even in the margins, historically excluded from contingently lived imaginaries of a "good life" promised by capitalism. Presenting this theorisation of precarity as a framework on, and a critique of, the contemporary politics of (un)liveability, the book speaks to key debates about precarity, dispossession, resistance, extractivism, and development in several disciplines, especially political geography, IPE, global politics, and critical theory. It will also be of interest to scholars in development studies, critical political economy, and African politics. Shraddha Chatterjee is a doctoral candidate at York University, Toronto, and author of Queer Politics in India: Towards Sexual Subaltern Subjects (Routledge, 2018). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/anthropology

Based on critical theory and ethnographic research, Gediminas Lesutis' book The Politics of Precarity: Spaces of Extractivism, Violence, and Suffering (Routledge, 2021) explores how intensifying geographies of extractive capitalism shape human lives and transformative politics in marginal areas of the global economy. Engaging the work of Judith Butler, Henri Lefebvre, and Jacques Rancière with ethnographic research on social and political effects of mining-induced dispossession in Mozambique, in the book Lesutis theorises how precarity unfolds as a spatially constituted condition of everyday life given over to the violence of capital. Going beyond labour relations, or governance of life in liberal democracies, that are typically explored in the literature on precarity, the book shows how dispossessed people are subjected to structural, symbolic, and direct modalities of violence; this simultaneously constitutes their suffering and ceaseless desire, however implausible, to be included into abstract space of extractivism.  As a result, despite the multifarious violence that it engenders, extractive capital accumulation is sustained even in the margins, historically excluded from contingently lived imaginaries of a "good life" promised by capitalism. Presenting this theorisation of precarity as a framework on, and a critique of, the contemporary politics of (un)liveability, the book speaks to key debates about precarity, dispossession, resistance, extractivism, and development in several disciplines, especially political geography, IPE, global politics, and critical theory. It will also be of interest to scholars in development studies, critical political economy, and African politics. Shraddha Chatterjee is a doctoral candidate at York University, Toronto, and author of Queer Politics in India: Towards Sexual Subaltern Subjects (Routledge, 2018). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/sociology

Based on critical theory and ethnographic research, Gediminas Lesutis' book The Politics of Precarity: Spaces of Extractivism, Violence, and Suffering (Routledge, 2021) explores how intensifying geographies of extractive capitalism shape human lives and transformative politics in marginal areas of the global economy. Engaging the work of Judith Butler, Henri Lefebvre, and Jacques Rancière with ethnographic research on social and political effects of mining-induced dispossession in Mozambique, in the book Lesutis theorises how precarity unfolds as a spatially constituted condition of everyday life given over to the violence of capital. Going beyond labour relations, or governance of life in liberal democracies, that are typically explored in the literature on precarity, the book shows how dispossessed people are subjected to structural, symbolic, and direct modalities of violence; this simultaneously constitutes their suffering and ceaseless desire, however implausible, to be included into abstract space of extractivism.  As a result, despite the multifarious violence that it engenders, extractive capital accumulation is sustained even in the margins, historically excluded from contingently lived imaginaries of a "good life" promised by capitalism. Presenting this theorisation of precarity as a framework on, and a critique of, the contemporary politics of (un)liveability, the book speaks to key debates about precarity, dispossession, resistance, extractivism, and development in several disciplines, especially political geography, IPE, global politics, and critical theory. It will also be of interest to scholars in development studies, critical political economy, and African politics. Shraddha Chatterjee is a doctoral candidate at York University, Toronto, and author of Queer Politics in India: Towards Sexual Subaltern Subjects (Routledge, 2018). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/geography

Our guest for the second half of Locust Radio episode 15 is our very own Alexander Billet. Alex is a writer, artist, and editor at Locust Review. They join us in the virtual Locust studio to discuss the editorial for Locust Review 8, “The Utopia Principle,” which Alex took the lead on writing. This is a compilation of excerpts from the episode. To hear the full episode join the Locust Review Patreon or subscribe on our website. We discuss, in this episode: the materiality of utopia, love and anger, the revelatory aspects of apocalypse, an overgrowth of discourse without practice, the importance of demediating cultural and political strategies, interrupting capitalist disbelief, the primitive accumulation of a utopian imagination, the sublime differentiated totality of a future socialism, expressing the struggle in our art and writing, the social-existential reality of living without a reward in contemporary capitalism, Henri Lefebvre's heterotopia, experimenting with utopia in art and left organizing, and how come nobody who is dead wants to work anymore? Our musical break was “Demonstration” by Omnia Sol. Our reading was Alexander Billet's “Republic of Dreams” from Locust Review 8. The opening sketch was based on a story from the Stink Ape Resurrection Primer. Locust Radio is produced by Omnia Sol and Alexander Billet. It is hosted by Tish Turl, Laura Fair-Schulz, and Adam Turl. Music by Omnia Sol.

durée : 01:09:59 - Les Nuits de France Culture - Par Colette Garrigues, Harold Portnoy et Robert Valette - Avec Roland Barthes, Jean Duvignaud, Henri Lefebvre, Madeleine Delpierre, Nadine Liner-Puissesseau, Francis Dumoulin, le coiffeur Alexandre, Pierre Cardin et Emmanuelle Khanh - Extrait des "Essais de morale" de Spencer - Lectures Pierre Olivier - Réalisation Bernard Saxel

durée : 00:36:59 - Les Nuits de France Culture - Marguerite Duras, Roland Barthes, Henri Lefebvre et Vladimir Jankélévitch analysaient la question des loisirs en France en 1962. Une série de la collection "Recherche de la France" en huit volets, le huitième traitait du monde touristique et de ses coutumes, comme la photographie de vacances. En 1962, France III Nationale proposait un magazine en huit épisodes consacré aux loisirs des Français. Des personnalités, sociologues, écrivains, philosophes répondaient aux questions d'Henri Raymond et Harold Portnoy. Le 14 décembre dans le huitième volet il était question de la photographie touristique, des vacances, "loisir obligatoire, donc source de déception ?" selon Marguerite Duras, Roland Barthes, Henri Lefebvre et Vladimir Jankélévitch.  * Par Henri Raymond et Harold Portnoy  Réalisation : Jacques-Adrien Blondeau Recherche de la France - Les Loisirs : Le Monde touristique (1ère diffusion : 14/12/1962 France III Nationale) Indexation web : Documentation sonore de Radio France Archive Ina-Radio France

Summary:In this episode, our host Adrian Ellis speaks with Vilma Jurkute, Executive Director of Alserkal in Dubai. They discuss how Alserkal's commitment to facilitating open dialogue, mapping geographies of practice, and building a repository of knowledge for future generations have catalysed the development of a cultural ecosystem that goes beyond physical infrastructure. They also chat about the vital role cultural institutions play in social transformation and fostering a sense of place and belonging.  After, Adrian is joined by fellow host Stephanie Fortunato to discuss key takeaways. They reflect on how cultural institutions are the heart of a city's software for creativity, innovation, and renewal – as illustrated by Alserkal.References:  Alserkal is a socially responsible and forward-thinking arts and culture enterprise based in Dubai. Alserkal Avenue, administered by Alserkal, is home to over 70 contemporary art galleries, visual and performing arts organisations, designers, home-grown and entrepreneur-led business and community spaces. Alserkal Arts Foundation was formalised in 2019. It is informed by the three pillars of artistic production, scholarship and research. Alserkal Residency allows practitioners across different disciplines to reconnect with their practice. It also supports alternative research, scholarship, and practice that produces new forms of knowledge. Common Room is a centre for cultural practitioners and academic researchers. Alserkal Advisory was formalised in 2021 and seeks to help develop cultural production and establish spaces for the region. Henri Lefebvre was a French philosopher and sociologist, best known for introducing the concepts of the right to the city and the production of social space Bio:Vilma Jurkute is the Executive Director of Alserkal, overseeing Alserkal Avenue, Alserkal Arts Foundation, and Alserkal Advisory. Her professional and academic experience is centered on placemaking and the development of sustainable, community-centric creative economies with both global and regional impact.

Greg and Dan host Eva Hagberg, author of “Dark Nostalgia,” “How to be Loved,” and the upcoming “When Eero Met His Match”. Intro: “The Letter,” by The Box Tops Topics: · Eero and Aline: “They met and immediately started banging”… and launched the modern world of Architecture PR · “Publicists make their jobs look a lot harder than they are” · Don't piss off OTTO and ESTO · “I blew my entire advance on seven Iwaan Baan photos” · A Union SHoP? o Tyler Goss cut the cord · Architecture Twitter vs Instagram o Guest crit o Kevin Rogan o Michael “Freecondo” o “They were all talking about Henri Lefebvre, which makes me feel like a Boomer” o Dank Lloyd Wright o Zoolander's Center for Ants o Boy's Firm o The Architecture Lobby · The New Sincerity goes mainstream: Lesley Lokko curates Venice 2023 · Casting the “When Eero Met His Match” movie · “Letters are sexting through the centuries.” · Undoing the primacy of the image Outro: “We Used to Wait,” by The Arcade Fire

In this essay, Hamish Kallin muses on the links between Henri Lefebvre's idea of a right to the city and the politics of anarchism.  Hamish Kallin is Lecturer in Human Geography at the University of Edinburgh. Kallin's latest publications are on debt and gentrification and the rent gap. He is co-editor (with Giovanna Gioli, Bath Spa University) of Thinking as Anarchists: Selected Writings from Volontà from Edinburgh University Press, releasing in early 2022. Anarchist Essays is brought to you by Loughborough University's Anarchism Research Group. For more information on the ARG, visit www.lboro.ac.uk/subjects/politics-international-studies/research/arg/ . You can follow us on Twitter @arglboro Our music comes from Them'uns (featuring Yous'uns). Hear more at https://soundcloud.com/user-178917365 Artwork by Sam G: https://www.instagram.com/passerinecreations

Two weeks ago hundreds of police officers and parapolice descended upon Trinity Bellwoods park in Toronto to violently evict the residents living there, displacing people from their homes and severing communities. Toronto has been cruel and brutal to the people living in this city. The austerity measures put in place using the pandemic as an excuse for imposing cruelty will not suddenly dissipate after the pandemic “ends.” It is important to note how the pandemic continues to ravage other places in the world. Many are under the illusion that it is near the end because of the inequitable global vaccine rollout and apartheid. While companies thrived, many have died. This episode was done in collaboration with the Encampment Support Network (ESN) in Toronto. We worked with Charlotte, an outreach volunteer with ESN. We discussed the evictions at Lamport Stadium that took place in May which involved a bulldozer to forcibly remove residents. Throughout the pandemic Encampment Support Network Toronto has provided help for people in encampment sites. Right now in the city, there is increasing pressure to re-open, and we must reckon with what reopening and “back to normal” means for those most disenfranchised. Public officials informed the “general public” to socially distance, while at the same time pushing unhoused people to live in crowded shelters and shelter hotels where the virus was spreading and killing. There are a number of obscene contradictions like this that reveal how people in power intentionally make others live in deplorable conditions to die.The lives of unhoused people do not matter to Mayor John Tory and downtown City Councillor Joe Cressy. Although many have known this for far too long, it has again become blatantly obvious this week. Who we let live and who we let die speaks volumes about our society and cities. Depredation and violence by capitalists and the governments that back them were fully demonstrated viscerally throughout the pandemic and should not be surprising. The pandemic again brought this out revealing sores in the underbelly of Toronto brought about by austerity measures. Entire populations are subjected to death and disease by choice. Laid bare by the pandemic are the conditions which have always existed for those marginalized by the state. Capitalism is functioning as it should be, and the pandemic has only accelerated its efficiency. The proliferation of narratives by people like high-ranking public servant Brad Ross claiming the park was “dirty” continues to push the selective disposal of human beings. They want you to imagine that people who live in encampments are unclean but also disposable; not worthy of public space or full lives.  As Zoë Dodd posted, “people are not garbage.”As Dodd and many others have pointed out these were people's homes. Dodd also reminds us how violence is a spectacle and more specifically how words like “safety” are weaponized against those who are cash poor. Parks are public spaces and necessary. Parks are a space of life, however, the City appears to only want some to enjoy parks while others must be dispossessed of public space. As Alex V. Green reminds us, parks are a site and space for so much life. The violent clearing events at Trinity Bellwoods serve as a harbinger. Austerity and privatization are in full effect as the means with exterminism as the goal. It is reasonable to expect that the new austerity and security measures are here to stay “post” pandemic. The city attempted media rehabilitation after images of the full force of their violence turned public opinion against their immorality,  claiming there were public health issues and that people in the encampment were offered housing. This is false: only one individual was offered housing. It is important that we cut to the truth and do not cast doubt on the City of Toronto's violence and injustice by their spin and narratives. This episode highlights how encampments are an alternative for so many and the reasons behind that. It also speaks to the work Encampment Support Network Toronto is doing. This episode discusses the tactics deployed by the city, police, and para-police. It also highlights how people can and do care for each other.In these moments, it is also vital to connect our discontents. We will continue to bear witness to evictions and mutations of evictions. It is necessary that we understand the global nature of clearing people. There is creative destruction in so many urban environments, but also an urbanization that has cultivated a specific desire for a specific class of citizen that the nation desires. Here, it is the rich who are desirable. It is impossible for low-income and marginalized populations to live in cities or centers of cities. Pulling from Henri Lefebvre, it is a necessity to think about who has the right to the city, the right to everything urban life offers. We deserve cities that offer life to all residents. These discontents should never neglect this struggle globally. Presently in Silwan village in East Jerusalem, thousands of Palestinians are losing their homes and even being forced to destroy their own homes. Capitalism, white supremacy, and fascism yield a massive graveyard. Criminalizing poverty is a war on people. The war on drugs is a war on people. Only through connecting our oppressions will we move forward. We do all owe each other so much, and so many deserve so much better.This is a free episode, but we hope people who are able to consider donating to groups in the mutual aid section of the shownotes. We also hope people support Idle No More, other Indigenous organizations, movements, and people in their calls to #CancelCanadaDay. You can learn more here. Habibti Please is proud to be part of the Harbinger Media Network, this episode was graciously edited by executive director Andre Goulet. The Harbinger Media Network is working towards building a left media ecosystem in Canada and we urge you to check it out if that's your thing! We are also grateful to partner with Canadian Dimension.Mutual Aid & Community Support:Although this episode is not paywalled we would deeply appreciate it if people would share or give (if able to do so) to any of the causes or groups listed below. The Encampment Support Network Toronto (ESN)  is an ad-hoc, volunteer-run network supporting people living in encampments in 6 locations throughout Toronto. This includes ESN Parkdale, ESN Trinity Bellwoods, ESN Scadding Court, ESN Moss Park, ESN LNP, and ESN Cherry Beach. We advocate for better conditions in encampments, report on city conditions and activity in encampments, and advocate for long-term permanent housing for people in their communities of choice. ESN also collects and compiles feedback from residents to support our advocacy efforts and continues to pressure the city to develop real solutions to the housing crisis. The only way to provide effective support and find solutions is by listening to and centring the needs of people experiencing homelessness.You can support their work here. website:https://www.encampmentsupportnetwork.com/instagram: https://www.instagram.com/esn.to.4real/twitter: https://twitter.com/esn_toyoutube: https://www.youtube.com/channel/UC0ZLEEETJXZtA4kSv6W7qJAThis Way Up Collective is a group of queer and trans BIPOC youth that are on the ground providing mutual aid. Taken from their website: “our goal is to actively engage the communities that we are a part of and fill in the gaps wherever possible. We support encampments, youth in shelters, and anyone in need via care packages, weekly hot meal drops, and community arts programming.” * they are one of the groups that have been helping provide meals to encampment residents and doing amazing work. You can support their work here. website: https://www.thiswayup.ca/instagram: https://www.instagram.com/thiswayupcollective/Toronto Indigenous Harm Reduction (TIHR) emerged in April 2020 during the first wave of the COVID19 pandemic in response to a massive shutdown of frontline services and a lack of basic needs for Indigenous houseless folks in the city of Toronto. Over the past year, we have provided basic needs, access to critical health support & covid 19 testing, harm reduction supplies, sexual, reproductive health and prenatal support, traditional medicines, traditional food, expressive arts, and ceremony to some of our most vulnerable people. TIHR aims to reduce the negative impacts of substance use and other stigmatized behaviours and experiences through culture and unconditional support. TIHR is an entirely queer and Two-Spirit Indigenous collective founded by Nanook Gordon, co-led by Brianna Olson Pitawanakwat and Lua Mondor, and supported by Dashmaawaan Bemadzinjin (They feed the people) and countless volunteers.To date they have served over 3,000 meals to the encampments and Indigenous street folks. You can support their work here.website: https://www.torontoindigenoushr.com/facebook: https://www.facebook.com/TorontoIndigenousHarmReductioninstagram: https://www.instagram.com/torontoindigenousharmreduction/Additional Resources:Some resources that complement this episode: Take action with the #NoEncampmentEvictions toolkitESN Toronto NewslettersWe Are Not the Virus PodcastFixing the housing crisis will mean treating shelter as a right—not a commodity by David MoscropEviction at Trinity Bellwoods repeats history by Cathy CroweDemolishing Palestinian homes for an Israeli religious theme park by Al JazeeraGuest Information Guests of the Week: Charlotte Smith of Encampment Support Network TorontoCharlotte is an outreach volunteer with the Encampment Support Network in Toronto, Ontario. The Encampment Support Network Toronto (ESN)  is an ad-hoc, volunteer-run network supporting people living in encampments in 6 locations throughout Toronto. This includes ESN Parkdale, ESN Trinity Bellwoods, ESN Scadding Court, ESN Moss Park, ESN LNP and ESN Cherry Beach. We advocate for better conditions in encampments, report on city conditions and activity in encampments, and advocate for long term permanent housing for people in their communities of choice. ESN also collects and compiles feedback from residents to support our advocacy efforts and continues to pressure the city to develop real solutions to the housing crisis. The only way to provide effective support and find solutions is by listening to and centring the needs of people experiencing homelessness.Production Credits:Hosted by Nashwa Lina Khan Show Music by Johnny Zapras and postXamericaArt for Habibti Please by postXamericaProduction by Andre GouletProduction Assistance by Charlotte Smith, Ali McKnight, Nashwa Lina Khan, and Canadian DimensionSocial Media & Support:Follow us on Twitter @habibtipleaseSupport us on PatreonSubscribe to us on Substack This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit habibtiplease.substack.com/subscribe