Re-Imagining Spaces and Places

Chaotic growth and climate change have led to increased uncertainty in social-ecological systems, like urban areas, and have lowered their thresholds to withstand shocks, thus increasing their vulnerability. To reduce this effect, the concept of resilience is increasingly being applied in urban governance and planning. Public participation is seen as an attribute, which potentially increases the resilience of social-ecological systems.

What kind of public participation leads to resilience, and how, are questions which this chapter addresses. To answer these questions, this study focused on relevant literature regarding resilience and governance, and investigated the events related to the flooding of the Ramnadi river corridor in Pune, India. The governance structure within the Ramnadi river corridor was then analyzed using a causal loop diagram. By studying its nodes, linkages, and feedbacks, this chapter explores how public participation affects the resilience of the social-ecological system of the Ramnadi river corridor.

Public memory, a minimum sustained level of perpetual participation, and the presence of proactive institutions which can effectuate various levels and types of participation, have emerged as the qualities of public participation which increase the resilience of social-ecological systems. Based on the presence or absence of these qualities, a new typology of public participation is proposed here, namely the binary of continuous public participation versus event-based public participation. This distinction proves to be an effective indicator of whether an instantiation of public participation can lead to resilience. The applicability of this classification for designing interventions for placemaking has also been discussed.

Al-Tahrir Square (Liberation Square, in Arabic) is one of the main public spaces in Cairo, Egypt, and was the focal point for the Egyptian Revolution of January 2011. Although Tahrir Square is traditionally a noisy disliked crowded traffic zone, people gathering and demonstrating during 2011 transformed the a space into a livable interactive civic place (Bricoleurbanism, 2019). The study integrates three main subjects affecting each other: first; Tahrir history and its architectural description, second; activities and events of 2011 revolution at Tahrir and thirdly; theories and concepts of place/space transformations. Many space and place transformation cycles of the Al-Tahrir square have been studied for over a century. It shows that transformation happens when a “meaning” is added and “memories” turn into “behavior” and belonging (Pallasmaa, 2014). This chapter discusses how both the functions and the mental image of Al-Tahrir Square changed with the events along with the behavior of its occupants during 2011.

The square was analyzed to discover the mechanisms, motives, and reasons that caused such change. Furthermore, a comparison between Tahrir Square's status before and after 2011 was offered, according to “New Urbanism's successful places criteria” (PPS, 2009). Recently, physical and moral evacuation of the square deliberately enforced to replace its iconographic status as a place of revolution, with ancient Egyptian elements. This study elaborates on these results demonstrating how Cairo's Tahrir Square is a remarkable example of the dynamic nature of public spaces turning into places, and then into spaces again, due to actions of authority or the will of people.

Public space is a multilayered phenomenon associated with accessibility, comprehensiveness, equal citizenship, and as representing/building democracy. Founded on Henri Lefebvre’s (1974/1991) definition, space is both a product and a precondition of the social processes. Moreover, public space comes to the fore as a multilayered spatial scene. This scene enables us to examine various manifestations of intervention, negotiation, freedom, struggle, or oppression through daily life routines, mass demonstrations, or preclusions. The inherent specificity of public space also represents the struggle for/on space clearly. By exploring the rooted meaning and function of public space, this study focuses on the imprisonment of space as a manifestation of power.

This chapter approaches the notion of imprisonment of space in two main ways. Firstly, the word “imprisonment” is used metaphorically to define the urban or architectural practices of the government, which have the power to transform the daily use and the symbolic meaning of public spaces. For instance, establishing or destroying symbolic or representative buildings adjacent to a public space creates empty and uncomfortable spaces where people only pass by. Secondly, the notion of “imprisonment” is used literally to define the way access to public spaces is blocked by building temporary or permanent barriers, as is done by the police for crime scene investigations.

This study aims to exemplify the imprisonment of public space through two current urban practices from Istanbul, Turkey. The first case regards two much-debated buildings: the construction of a mosque and the reconstruction of a cultural center, facing each other. The space between them remains a void where, in the past, many public demonstrations occurred which has attributed to this area a symbolic meaning in the collective memory of the city. The second case regards an urban square that is well known due to sit-in protests of the Saturday Mothers movement since 1995. To prevent sit-in protests from continuing, this square has been surrounded by temporary security barriers, vehicles, and military forces since 2018, making this location a literal example of an imprisoned public space. By discussing these two cases, this chapter illustrates how spatial interventions such as blocking or emptying of public spaces are not just conducted to prevent a claim of civic demands, but also to erase the collective memory connected to these areas. For this reason, these interventions should be discussed on their short- and long-term effects in order to build a powerful public reclaiming of space.

The integration of religion and democracy in the Kuwait National Assembly (KNA) produced definitions of democracy distinct from others in the region as well as from Kuwait's own national history. The uniqueness of Kuwait's democracy in the Arabian Peninsula is primarily due to the establishment of its parliament and constitution, which make it a constitutional rather than an absolute monarchy. The development of Kuwait's democracy relied heavily on the construction of its monumental national assembly building, designed to mix symbols of democracy as understood in Western discourse (see, for instance, the columniation inspired by the Greek Pantheon) with images inspired by local elements (like the tent): this combination allows the building to produce an image of democracy and independence that resonates with local as well as international populations.

The initial plan for the development of a national assembly building in Kuwait included a mosque that would have become part of the assembly complex. The mosque building was later replaced by a prayer hall inside the KNA building, and at the same time a decision to build a state mosque in a different location within the old city of Kuwait was confirmed. The separation of the two structures can be read, at first glance, as an important symbolic action expressing the separation of the church and state; yet an in-depth analysis of the KNA's design suggests different conclusions. This chapter explores how the design of the KNA building is apparently rooted in universal laws of spirituality and religion; on a related note, the tent-inspired building reveals a reliance on ancient religious traditions and proportions.

Since the beginning of the 1980s, a growing number of cities around the world have been looking to invest in extensive city-reimaging and place-marketing initiatives in efforts to announce themselves or to raise their profiles on the tourism market. In either case, the objective is to facilitate economic growth in times of rising importance of the service sector, of which tourism is widely seen as one of the most lucrative areas since it helps attract new investors, generate more revenue, and create additional jobs. It is in pursuit of such economic benefits that government officials, policy-makers, urban-planning agencies, land developers, and other private stakeholders have been coming together to identify potential urban precincts within cities, before transforming these precincts into art and cultural districts, often home to at least one visually striking art museum or a performing arts center – almost always designed by an elite band of celebrity architects. Fully or partially funded by taxpayer money, these signature art museums and performing arts centers are conceptualized and built as icons of the city, and as objects of the tourist gaze, with little or no interest in the physical and environmental peculiarities of place and with little or no regard for local residents including local artists and cultural producers. Traveling from Bilbao in Spain to Bhopal in India, this chapter expands on some of the events that led to an outburst of formally overstated and spatially exclusive venues of art and culture in the last two decades, before sharing some thoughts and restarting conversations on reclaiming and reimagining these venues as open, inclusive, and pulsating public spaces embedded in the actual fabrics of cities, at once accessible to locals and tourists.

The developments that occurred as a result of the Industrial Revolution and during the British Empire hastened commerce and transformed Britain's social and cultural status quo. By the eighteenth century, there was already in London a vast number of retail shops that would inaugurate an urban world of commerce and consumerism. Magnificent and wide-ranging stores served householders with commodities that mesmerized consumers, giving way to new trends in the commercial and social fabric of London. Therefore, going shopping during the Victorian Age became mandatory for the well-off, especially for the emergent moneyed middle class. Harrods department store opened in 1864, adding new elements to the retail industry by providing a single space with various commodities. In 1909, Selfridges would transform the concept of urban commerce by imposing a more cosmopolitan outlook in the commercial arena. We shall draw attention to these two department stores, Harrods and Selfridges, analyzing how they were perceived when they first opened to the public and the effects they had on Victorian society. We shall then discuss how these department stores rendered space for social inclusion and exclusion and gender under the spell of the Victorian ethos, national conservatism, and imperialism and how they transformed social, cultural, and power dynamics. Lastly, this chapter provides insight into the social history of the late Victorian period and the early decades of the twentieth century.

Thomas Hardy (1840–1928), careful plotter of the fictional region of “Wessex,” is a novelist both acutely aware of the role of space in his works and remarkably fascinated by violence. Bringing these two significant elements of his fictional method together, this chapter examines the numerous violent spaces created by Hardy throughout his fiction. It focuses in particular on the ways in which different spaces, at first presumed to be safe, become invaded by extreme acts of violence. In the course of the chapter, I ask: How does this perversion of space by violence contribute to Hardy's literary aims? How do spatial relationships and boundaries intersect with his characterization? And does Hardy leave his readers with any hope for future spaces?

I suggest that Hardy's situation of acts of violence in a range of spaces, natural and domestic alike, is purposefully disorientating. It allows him to interrogate defined social ideas of “moral” indoor spaces and “wild” outdoor landscapes during the late Victorian period. There is, in fact, no such thing as a safe space in Hardy – spaces are ambiguous, changing and shaped by their inhabitants. The effect of violent spaces in Hardy, therefore, provides a challenge both to the conventional settings of nineteenth-century realist writing and any presumed knowledge of these environments. It might be tempting to see such spatial aesthetics as rather pessimistic, yet I argue that by dispelling the illusory link between space and safety, Hardy promotes a more sensitive awareness of everyday environments and our interactions with/within them.

Since the establishment of ecocriticism, the traditional Western dualistic categories of spaces and places have become objects of increasing pluralistic refigurations in light of the challenges posed by current environmental crises. More and more scholars have discussed how rooted dichotomies, including country/city and nature/culture, should be reconsidered for better acknowledging the sense of connectedness occurring between humans and the surrounding nonhuman world. Consequences of this approach in literary and cultural studies have been pivotal: new environmentally oriented hermeneutic practices have developed, which allow for reevaluating phenomena linked to old-fashioned understandings of the natural world. Among them, the pastoral, traditionally conceived as the contrast between the rural and the urban, has been reexamined by ecocritics through new concepts, starting from the “post-pastoral” (Gifford, 1999). By stressing the investigation of the relationship between the human and the environment in pastoral representations, the post-pastoral has become a favorable tool (Gifford, 2006) for enhancing ethical considerations in response to the challenges posed by the Anthropocene.

This transdisciplinary chapter is also inspired by “geocriticism,” which reflects on how literary narratives influence spatial practices in the real, material world. Specifically, this chapter discusses how the neologism “cittagna” – blending the Italian terms città (city) and campagna (country) – which first appeared in Stefano Benni's novel Prendiluna (2017), allows critics to reflect on the development of similar combinatory processes in contemporary urban spaces. When considering this process in parallel with the notion of post-pastoral, “cittagna,” becomes a useful concept for observing how, in current cityscapes, the emergence of new spaces and places negotiates the conventional country/city split, while highlighting the sense of intertwining between the two terms. Hence, attention is placed on how two possible examples of rising “cittagnas” – roof gardens and off-leash dog parks – can be read as evidence of the increasing attentiveness toward issues of human-nonhuman relationality in today's urbanism, which becomes a hope on the horizon for facing current environmental concerns.

The nonhuman world is under substantial threat from human activities and economies. Rewilding gardens and community action can build relationships of care with the nonhuman, restore habitat, connect people and land, and empower humans to work with and for the nonhuman. Stories about family relationships to land and through land, and creating a wild garden are used to explore place attachment, creating relationships of care through gardening, and purposeful rewilding of a garden; stories about participation in a community service organization examine how collective action can take rewilding ideas out into the larger community. By consciously creating care for the nonhuman and participating in rewilding, we can actively build ecological paths forward for ourselves and our nonhuman neighbors.