Refugee Arrival under Conditions of Urban Decline: From Territorial Stigma and Othering to Collective Place-Making in Diverse Shrinking Cities?

Places affected by urban shrinkage are widely depicted as left behind places characterized by decline and decay. Refugees are generally constructed as victims or ‘dangerous other’. Hence, place-making and negotiations of belonging in shrinking cities are accompanied by multiple layers of stigmatization. Despite this contextual factor and even though many questions related to inter-group relations in shrinking cities are still unanswered, refugee-centered revitalization of shrinking cities is being discussed among city officials, planners and in the scientific community. This paper investigates local discourses on urban shrinkage and refugee arrival as contextual factors for negotiations of place and belonging, and connects to previous studies on the stigmatization of declining cities and the othering of refugees. It uses Nayak’s (2019) concept of re-scripting narratives to analyze whether acts of re-writing apply not only to stigmatizations of place, but marginalized groups as well. The paper finds that while dominant discourses on place are contested and at times re-scripted by local actors, discourses which construct refugees as other are reaffirmed. Confirming previous findings according to which stigma was passed on to other marginalized groups, it concludes that there is a need to consider dominant discourses and their negative impact on social cohesion in debates around refugee-centered revitalization.

Symbolic Ethnicity and the Dilemmas of Difference: Talking Indianness with New Zealand-Born Gujaratis

<p>Marcus Banks (1996: 8) argues that the life of ethnicity has been lived out through the writings of academics rather than in the lives of the people they have studied and, indeed, local discourses of ethnicity are remarkably understudied. This thesis takes a step towards addressing the lack of attention given to local discourses of ethnicity by exploring the ways in which sixteen New Zealand-born Gujaratis talked about their Indianness in interviews conducted specifically for this project. Herbert Gans’ (1979) notion of symbolic ethnicity is initially employed as a framework for understanding participants’ narratives. Although this analysis gives an indication of the salience of ethnicity in the lives of my participants, it fails to account for the complex dilemmas of difference they expressed – the definition of ‘Indian culture’ in terms of difference from other ‘cultures’ and the suggestion that they were different from other New Zealanders by virtue of their Indianness. These issues are explained through an exploration of the assumptions about the cultural and the person that were inherent in notions expressed by participants of living in ‘two worlds’ and having to find a balance between them. This analysis suggests that participants constructed both ‘culture’ and ‘the individual’ as highly individuated categories. It is argued that these conceptualizations of ‘culture’ and ‘the individual’ can be usefully understood in terms of reflexive, or liquid, modernity and reflexive individualism. Under the conditions of late modernity, reflexive – that is, selfdirected and self-oriented – thought and activity become idealised and individuals are ideologically cast as the producers of their own biographies. My participants’ discussions of their Indianness can, therefore, be understood to represent a kind of ‘self-reflexive ethnicity’ that is centred on the person rather than on social networks or cultural practices. This mode of ethnicity does not necessarily require the decline of such networks and practices; they are simply reconfigured in terms of personal choice.</p>

Symbolic Ethnicity and the Dilemmas of Difference: Talking Indianness with New Zealand-Born Gujaratis

<p>Marcus Banks (1996: 8) argues that the life of ethnicity has been lived out through the writings of academics rather than in the lives of the people they have studied and, indeed, local discourses of ethnicity are remarkably understudied. This thesis takes a step towards addressing the lack of attention given to local discourses of ethnicity by exploring the ways in which sixteen New Zealand-born Gujaratis talked about their Indianness in interviews conducted specifically for this project. Herbert Gans’ (1979) notion of symbolic ethnicity is initially employed as a framework for understanding participants’ narratives. Although this analysis gives an indication of the salience of ethnicity in the lives of my participants, it fails to account for the complex dilemmas of difference they expressed – the definition of ‘Indian culture’ in terms of difference from other ‘cultures’ and the suggestion that they were different from other New Zealanders by virtue of their Indianness. These issues are explained through an exploration of the assumptions about the cultural and the person that were inherent in notions expressed by participants of living in ‘two worlds’ and having to find a balance between them. This analysis suggests that participants constructed both ‘culture’ and ‘the individual’ as highly individuated categories. It is argued that these conceptualizations of ‘culture’ and ‘the individual’ can be usefully understood in terms of reflexive, or liquid, modernity and reflexive individualism. Under the conditions of late modernity, reflexive – that is, selfdirected and self-oriented – thought and activity become idealised and individuals are ideologically cast as the producers of their own biographies. My participants’ discussions of their Indianness can, therefore, be understood to represent a kind of ‘self-reflexive ethnicity’ that is centred on the person rather than on social networks or cultural practices. This mode of ethnicity does not necessarily require the decline of such networks and practices; they are simply reconfigured in terms of personal choice.</p>

The spatial and environmental characteristics of Vietnamese vernacular houses in Vietnam's French colonial public buildings

PurposeThis paper focuses on the evolution of and changes in French colonial architectural designs over time in terms of the use of vernacular architectural features of Vietnam.Design/methodology/approachIt first examines the underlying principles of spatial compositions behind traditional vernacular architecture, thus revealing vernacular architectural values that have survived from the past. Styles of vernacular houses differ by region; thus, their unique spatial characteristics are analyzed by selecting the typical houses in each region. The study also illuminates ecological features and technical norms tailored to the local climate and Vietnamese traditional architecture. It examines how local and regional characters of vernacular houses affect the developments and changes in the French colonial public buildings in Vietnam, forming an identity that represents an eclectic Indochina style with the adaptation of local discourses on climate.FindingsThe Vietnamese have developed unique architectural styles that are inextricably linked to their identities, cultures, climates and livelihoods – for example, vernacular houses. Although at the beginning of the colonial period, the French imported their styles, decorations and details, which were foreign to the Vietnamese, later, they perhaps realized that such direct import was no longer suitable for the natural and socio-cultural situation of the colony. Toward the end of the colonial period, it is noticeable that French colonial architects gradually started using local design principles.Research limitations/implicationsAlthough many existing buildings can be further added for the discussion, we limit a few cases, due to the length of the paper.Social implicationsThis paper proves that toward the end of the colonial period, colonial architecture in Vietnam became increasingly localized, adapting to the local environment and climate. The buildings during the period were gradually associated with Vietnamese culture and sentiment.Originality/valueAlthough few papers deal with the vernacular architecture in Vietnam with regard to local climate and regional characteristics, there are no paper that related the vernacular Vietnamese houses to influence the French colonial designs in Vietnam. Therefore the paper has value and significance.

Science, urban space, and early phonography in Barcelona, 1898–1914

The chapter focuses on the gabinetes fonográficos active in Barcelona from 1898 onward. It aims to analyze why Barcelona’s early recording industry remained more precarious and less successful than that in Madrid, and advances two reasons: the failure of the Barcelona gabinetes to position themselves within local discourses around science, technology, modernity, and Catalan national identity; and their increasingly peripheral location in the developing urban space of Barcelona. The chapter then discusses how Barcelona eventually came to lead the Spanish recording industry after the advent of the gramophone, with a subsidiary of Gramophone and a new generation of record shops opening in the city.

Introduction

The introduction sets out the aims of the book—namely, to produce a cultural history of the phonograph in Spain, from the first notices about Edison’s invention in 1878, to the development of the music record as a commercial product and as a cultural artifact. It situates the book within existing research, arguing that telling the early history of recording technologies necessitates a context-sensitive approach that puts the focus on how local discourses, practices, and communities contributed to shaping these transnational technologies. It sets out the historical and political context in which the phonograph arrived to and developed in Spain, focusing on the political and cultural movement known as Regeneracionismo.

Recollection in the Republics

Following the execution of Charles I in January 1649, England’s fledgling republic was faced with a dilemma: which parts of the nation’s bloody recent past should be remembered, and how, and which were best consigned to oblivion? Across the country, the state’s opponents, local communities, and individual citizens were grappling with many of the same questions, as calls for remembrance vied with the competing goals of reconciliation, security, and the peaceful settlement of the state. Recollection in the Republics provides the first comprehensive study of the ways Britain’s Civil Wars were remembered in the decade between the regicide and the restoration. Drawing on a wide-ranging and innovative source base, it places the national authorities’ attempts to shape the meaning of the recent past alongside evidence of what the English people—lords and labourers, men and women, veterans and civilians—actually were remembering. It demonstrates that memories of the domestic conflicts were central to the politics and society of the republican interval, inflecting national and local discourses, complicating and transforming interpersonal relationships, and infusing and forging individual and collective identities. In so doing, it enhances our understanding of the nature of early modern memory and the experience of post-civil war states more broadly. Described as ‘ground breaking’ and an ‘intellectually brilliant’ work by ‘one of the outstanding talents of her generation’, Recollection in the Republics makes a major contribution to the fields of both early modern history and memory studies.

What is Sumak Kawsay? A Qualitative Study in the Ecuadorian Amazon

A qualitative study of the main characteristics of sumak kawsay ( buen vivir, living well/good life) in the Ecuadorian Amazon shows that it has four constitutive elements of which a multitude of interpretations coexist: an indigenous and nature-focused worldview, community, an economy based on solidarity, and ancestral knowledge. Understandings of sumak kawsay are rooted in the practices and beliefs of the communities interviewed rather than in theoretical constructions of idyllic community forms, and in this connection differences can be observed between the academic “indigenist” view of it and local discourses. Una aproximación cualitativa a las características principales del sumak kawsay ( buen vivir, living well/good life) en la Amazonía ecuatoriana muestran la existencia de cuatro elementos constitutivos del sumak kawsay en los que colindan multitud de interpretaciones: cosmovisión indígena y naturaleza, comunidad, economía solidaria, y conocimiento ancestral. Las comprensiones del sumak kawsay enraízan con prácticas y creencias de las personas y no con construcciones teóricas de formas comunitarias idílicas, y al respecto, apreciamos diferencias entre la visión académica “indigenista” del sumak kawsay y los discursos locales.

Bridging Development and Heritage: Expert Gaze, Local Discourses, and Visual Aesthetic Crisis at Hampi World Heritage Site

In this article, I explore the complex trajectory of two bridges that were proposed for construction across the River Tungabhadra in the early 1990s at locations that now fall within the boundary of Hampi, a UNESCO Cultural World Heritage Site (WHS) in India. The proposed bridges were considered improper forms of infrastructure development in the visual context of a WHS, and the site was placed on the World Heritage in Danger List in the late 1990s. Popular media framed the controversy as a ‘classic clash’ between heritage and development where conservation goals and developmental needs opposed one another. Heritage experts, agencies, and activists read the crisis as one of ‘heritage or development’, normatively typecasting residents north of the river as ‘uneducated, ignorant locals’ wanting development at the cost of heritage. However, drawing on ethnographic fieldwork and archival material covering nearly three decades, I demonstrate that residents wanted the bridges not as physical infrastructure towards some obscure development goals, but as the means to link their overlooked contributions to the founding of the Vijayanagara Empire, the capital region and its contemporary remaking as a WHS. In this instance, the binary opposition lay in the ‘expert gaze’, not in local discourses. It was experts, rather than ‘local people’, who saw conservation and development as inherently opposed to each other. I explicate how various views on what constitutes heritage and development intersect with each other and suggest that dissonance need not be the inevitable result but may be built into the gaze of expertise.