Abstract:The major problem with theories of the right to the city is that they inherently assume that states are the sole provider of rights and that, in liberal–democratic countries, legal rights are conceptually universal and apply to all individuals equally. I challenge these assumptions and maintain that in some situations, when the state and its governing apparatus violate or deny the very basic rights of a social or ethnic collective, the group itself becomes an alternative source of informal rights. I conceive t… Show more
“…This precludes cultural patterns that systematically depreciate some categories of people and the qualities associated with them" [62] (p. 31). Participation also concerns "meaningful involvement" in environmental decision-making processes, and the production of a space based on the conception of the people concerned, who should be allowed to produce it as their "heart's desire" rather than as an understanding imposed on them by the state, the local government, experts and planners [63,67]. Parity of participation bolsters procedural justice through participation and space envisioning, thereby allowing communities to produce more environmentally sound places through their visions and desires.…”
Section: Equitymentioning
confidence: 99%
“…Parity of participation bolsters procedural justice through participation and space envisioning, thereby allowing communities to produce more environmentally sound places through their visions and desires. In other words, justice entails not only securing a fair distribution of goods but also recognizing the membership of people in the moral and political community and promoting the capabilities required for the functioning, flourishing, and protection of the people [67].…”
Abstract:There is a lack of theoretical and empirical studies regarding social sustainability. The literature reveals that the "social" was integrated late into debates on sustainable development. This paper aims to fill this gap and proposes a new conceptual framework of social sustainability. We suggest that risk is a constitutive concept of sustainability and that the contemporary conditions of risk resulting primarily from climate change and its ensuing uncertainties pose serious social, spatial, structural, and physical threats to contemporary human societies and their living spaces. Within the framework of sustainability, we propose that social sustainability strives to confront risk while addressing social concerns. Although we agree that without socially oriented practices, efforts to achieve sustainability will be undermined, as too many gaps exist in practice and theory. Thus, we propose a comprehensive Conceptual Framework of Social Sustainability, which is composed of four interrelated concepts of socially oriented practices, where each concept has a distinctive function in the framework and incorporates major social aspects. The concept of Equity encompasses three dimensions: recognition, which "revalues unjustly devalued identities", redistribution, which suggests that the remedy for injustice is some form of economic restructuring, and parity of participation, which promotes substantive public involvement in the production of space. These efforts may, in turn, reduce alienation and enhance civility and a sense of community and place attachment. The concept of Safety is the ontological foundation of sustainability in general and social sustainability in particular. The concept refers to the right to not only be safe but adopt all measures of adaptation and security to prevent future casualties and physical harm. The concept of Eco-prosumption refers to modes of producing and gaining values in socially and environmentally responsible ways. The concept of Urban Forms represents the physical dimensions of socially desired urban and community physical forms. Eventually, a desired physical form should promote a sense of community, safety, health, and place attachment, among other environmental objectives.
“…This precludes cultural patterns that systematically depreciate some categories of people and the qualities associated with them" [62] (p. 31). Participation also concerns "meaningful involvement" in environmental decision-making processes, and the production of a space based on the conception of the people concerned, who should be allowed to produce it as their "heart's desire" rather than as an understanding imposed on them by the state, the local government, experts and planners [63,67]. Parity of participation bolsters procedural justice through participation and space envisioning, thereby allowing communities to produce more environmentally sound places through their visions and desires.…”
Section: Equitymentioning
confidence: 99%
“…Parity of participation bolsters procedural justice through participation and space envisioning, thereby allowing communities to produce more environmentally sound places through their visions and desires. In other words, justice entails not only securing a fair distribution of goods but also recognizing the membership of people in the moral and political community and promoting the capabilities required for the functioning, flourishing, and protection of the people [67].…”
Abstract:There is a lack of theoretical and empirical studies regarding social sustainability. The literature reveals that the "social" was integrated late into debates on sustainable development. This paper aims to fill this gap and proposes a new conceptual framework of social sustainability. We suggest that risk is a constitutive concept of sustainability and that the contemporary conditions of risk resulting primarily from climate change and its ensuing uncertainties pose serious social, spatial, structural, and physical threats to contemporary human societies and their living spaces. Within the framework of sustainability, we propose that social sustainability strives to confront risk while addressing social concerns. Although we agree that without socially oriented practices, efforts to achieve sustainability will be undermined, as too many gaps exist in practice and theory. Thus, we propose a comprehensive Conceptual Framework of Social Sustainability, which is composed of four interrelated concepts of socially oriented practices, where each concept has a distinctive function in the framework and incorporates major social aspects. The concept of Equity encompasses three dimensions: recognition, which "revalues unjustly devalued identities", redistribution, which suggests that the remedy for injustice is some form of economic restructuring, and parity of participation, which promotes substantive public involvement in the production of space. These efforts may, in turn, reduce alienation and enhance civility and a sense of community and place attachment. The concept of Safety is the ontological foundation of sustainability in general and social sustainability in particular. The concept refers to the right to not only be safe but adopt all measures of adaptation and security to prevent future casualties and physical harm. The concept of Eco-prosumption refers to modes of producing and gaining values in socially and environmentally responsible ways. The concept of Urban Forms represents the physical dimensions of socially desired urban and community physical forms. Eventually, a desired physical form should promote a sense of community, safety, health, and place attachment, among other environmental objectives.
“…Lefebvre's approach became a platform for much theoretical discussion and empirical research on social conflict in urban space (to name a few examples: Charnock & Ribera‐Fumaz, ; Hillier, ; Jabareen, ; Leary, ; Yacobi, ). However, it also invites criticism relevant to our discussion.…”
Section: “Pos” and Its Cultural Shortcomingsmentioning
The "spatial turn", represented primarily by the Lefebvrean theory of production of space, fails to internalise insights from the "cultural turn" which delves into high cultural resolutions of minority ethnic or religious sub-groups within Western culture. These insights suggest that space may be characterised by spatial pluralism that originates in ontological pluralism of place and space. This ontological pluralism originates in the contemporary reality of cultural pluralism within the same space. By deconstructing the classical Lefebvrean theory of production of space as a super concept into finer scales, we facilitate internalisation of these cultural insights through a series of new sub-concepts of consummate space, spatial imbrication and spatial intensity. These successive concepts are capable of creating a process of production of space with possible political consequences at group level. That is, violation of a space perceived and practised as consummate may lead to political action by group members. This conceptual framework, highlighting at high resolution the agency of space in culture, is demonstrated through a detailed analysis of a unique cultural group, the indigenous Bedouin of the Negev desert in Israel, through three phases of their spatial history over a period of two centuriessemi-nomadic pastoralism, sedentary farming and urban wage labour.This case may serve to illustrate the value of this theoretical approach for future analysis of other unique cultural groups and a more nuanced and comprehensive understanding of production of space.
K E Y W O R D SBedouin, consummate space, indigenous ontologies, Israel, production of space, spatial intensity 1 | INTRODUCTION This paper deals with the limited encounter between social and cultural understandings of space and the incongruence of their research resolutions. We argue that their limited mutual engagement results in oversight of significant sub-processes that are masked by low resolutions of spatial research. This proposition originates in our study of the spatial relationships between the spaces of the indigenous Bedouin in Israel and the enveloping Western culture. In our interpretation, studying these relationships at high resolutions reveals concealed spatial situations that may produce political outcomes. The issue is related to the interface between the spatial and cultural "turns" of the social sciences. The essence of the "spatial turn" lies in realising the centrality of the built environment in understanding social processes ---
This paper explores how planning, politics and architecture work together to socially produce new vertical cityscapes. Our contention is that the inception and development of high-rises are interlocked into the narrations of cities, reflecting cultural values and social cleavages, political interests and planning agendas, symbolic connotations and everyday life experiences. By using a mixed-method approach, which includes the analysis of official documents and interviews with decisionmakers, planners and observers, we examine two trajectories of tallbuilding development at opposite ends of Jerusalem. In Israeli West Jerusalem, the development of high-rises is part of a neo-liberal growth package that seeks to stimulate economic activity, rebrand the city and increase the city's competiveness at national and global scales while evading highly contentious religious-cultural cleavages. At the other end of the city, the construction of tall buildings in grey spaces symbolically represents a Palestinian revolt against Israeli restrictive planning and development policies, but also addresses day-to-day needs and changing preferences of the Palestinian population. Our analysis uses verticality as a representation of social relations demonstrating manipulations of power and legitimacy. In Jerusalem, planning and development of ordinary high-rises next to recently completed icons, the Bridge of Strings and the Separation Wall, epitomises a dialogue that unmistakably promotes political agendas and produces symbolic meanings. This dialogue can either support the original values and aims of urban icons or challenge them.
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