The majority of art museums all over the world have found their accommodation in buildings whose primary function and service, at the time of construction, was completely different. Conversion was more a rule than an exception during (not so long) museum history, and it is unambiguous that typological structure of renaissance and baroque palaces have had dominant influence on museum organization and structure. The further important step forward, considering museum accommodation in historical buildings, happened after the Second World War, with reevaluation and representation of old artistic works by means of new architectonic tools. During the late seventies, reaction of artists to contemporary prevailing trends in museum architecture resulted in creation of numerous unconventional museums, placed in abandoned industrial facilities, warehouses, powerplants, on the margins of official culture, as a contrast to the overdesigned museums as sites of luxury and entertainment. Not long afterwards, the network of museum institutions has accepted the vital elements of this "parallel cultural system" concept and reaffirmed conversion as an equally worthy solution for collection accommodation and temporary exhibition space. In this paper, we have presented the history of conversion as a part of museum architectural typology evolution, advantages and disadvantages of conversion, as well as the contribution of conversion to the sustainable urban development

In this paper, good examples of both types of collective housing are selected and analyzed in detail regarding their functional organization, content and form. The main purpose of the study is to focus on researching new housing concepts that are increasingly being applied and built around the world. The paper aimed at defining the basic characteristics of co-living and co-housing concepts and to present them through selected case studies. Accordingly, the responses to the two research questions are expected: (1) What is meant by co-living and what by co-housing concept of living? (2) What are the similarities and differences between co-living and co-housing?

With the growth dynamics of consumer society, globalization and its influences in architecture are present all over the world. Developmental societies, such as Serbia today, are particularly sensitive, and cities in transition and their architecture are subject to the influence of different global trends. In this paper, new forms of construction that become dominant in the first decades of the 21st century in Serbia and the capital city Belgrade, are investigated. Considering the actuality, frequency and scope of construction, as well as the impact on the overall social development, three characteristic forms of construction have been observed: strategic projects of reconstruction and construction, condominiums and social housing facilities. The characteristics of these forms of construction are investigated by forming a base of 24 cases from different parts of the city. By their classification, according to the particularities of the noticed subgroups, the characteristic examples are analysed and determined based on the defined set of criteria.

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After World War II, multi-religious and multi-national socialist Yugoslavia faced the need to resolve the complex national issue or actually to bring it into accord and make closer to the internal, but also to the international goals and interests of the Yugoslav state. Its atheistic-secularist nature basically conditioned its relationship to the religious communities in the state, whose “potentials” should be controlled, directed and used in a desirable way. The state, actually, supported the secular (non-church) principle by which every nation should have its own Church, striving in time directly, consistently and firmly to exert influence on its application in practice as such. Taking such activities, it disregarded the church reasons and needs, what particularly made a negative impact on the Serbian Orthodox Church (SOC). The Roman Catholic Church (RCC), as the second church (religious) community in the country by the number of its believers, recognised that its interests coincided with such endeavours and activities of the state. It discretely supported the political process of gaining of “autocephaly of the Macedonian Orthodox Church” (MOC).