This book combines approaches from the design disciplines, humanities, and social sciences to foster interdisciplinary engagement across geographies around the identities embodied in and of peripheries. Peripheral communities bear human faces and names, necessitating specific modes of inquiry and commitments that prioritize lived human experience and cultural expression. Hence, the peripheries of this book are a question, not a given, the answers to which are contingent forms assembled around embodied identities. Peripheries are urban fringes, periphery countries in the modern world-system, Indigenous lands, occupied territories, or the peripheries of authoritative knowledge, among others. No form can exist outside historical relations of power enacted through knowledge, political structures, laws, and regulations.
Human "embodiment" is a polysemous term that has rich multi-, inter-, and transdisciplinary dimensions from various histories of consciousness. As a paradigm for various methodologies, it emphasizes the lived experience and the immanence of the human condition, especially regarding sensory habitus, bodily ways of knowing, and the material-social dimension of humanity within a historically/geographically situated context; it validates all people as bearers of their own insight and knowledge, and emphasizes that experience itself serves as a phenomenological basis for understanding. Embodiment is thus not reducible to an abstract philosophical project, but rather holds possibilities for a practical and applied ethics. In the context of peripheries, embodiment can be understood as the commitment to marginalized communities and teaches us both the scientific and humanistic value of compassion.
Human "embodiment" is a polysemous term that has rich multi-, inter-, and transdisciplinary dimensions from various histories of consciousness. As a paradigm for various methodologies, it emphasizes the lived experience and the immanence of the human condition, especially regarding sensory habitus, bodily ways of knowing, and the material-social dimension of humanity within a historically/geographically situated context; it validates all people as bearers of their own insight and knowledge, and emphasizes that experience itself serves as a phenomenological basis for understanding. Embodiment is thus not reducible to an abstract philosophical project, but rather holds possibilities for a practical and applied ethics. In the context of peripheries, embodiment can be understood as the commitment to marginalized communities and teaches us both the scientific and humanistic value of compassion.
Gated Luxury Condominiums in India: A Socio-Spatial Arena for New Cosmopolitans critically examines gated luxury condominiums in contemporary India, exploring their role in shaping elite power and identity within the framework of neoliberalism. It delves into the spatial structure, perception and post-occupancy experience of these enclaves, offering valuable insights into India's urban development. This book convincingly elucidates the complex socio-spatial transformations underway in India, inviting readers to understand the depth and breadth of these changes, particularly within the rapidly expanding middle and upper-middle classes. It adopts a robust multi-disciplinary approach, combining methodologies such as spatial ethnography, threshold mapping, qualitative interviews and discourse analysis. Focused on the architectural typology of luxury condominiums, the study serves as a lens for broader social transformations grounded in case studies from Mumbai and Pune. Through a meticulous dissection of the lived experiences of various categories of users – owners, visitors and service staff – the book unveils the complex socio-spatial hierarchies perpetuated within these enclaves. Drawing on theories of cosmopolitanism and postcolonial critiques, the monograph makes a significant scholarly contribution to the disciplines of architecture and the built environment. It fills a gap in the existing literature on modern domesticity in India, offering original research that highlights how architecture is instrumental in socially divisive practices of elite formation. It will appeal to scholars, researchers and students across disciplines like architecture, landscape design, spatial sociology, urban studies and area studies, focusing on India and South Asia. It is particularly compelling for those interested in the sociocultural dynamics of the middle class, encompassing themes such as domesticity, material culture and spatial politics within the context of Indian condominiums.
Icelandic Farmhouses. Identity, Landscape and Construction (1790-1945) retraces the history of Icelandic rural architecture between the late eighteenth century and the mid-twentieth century. Through the study of Icelandic rural buildings, this book narrates a very special history of architecture: one of adaptation and tradition, scarcity of building materials and transfers of knowledge with Europe. The history of Icelandic farmhouses is intermixed with construction issues, nationalistic debates, and a quest for a much-needed modernization of the standards of living. The book aims to retrace the role of modern building techniques in the development of Icelandic rural architecture and society.
There are few more contentious issues than the relation of faith to power or the suggestion that religion is irrational compared with politics and peculiarly prone to violence. The former claim is associated with Juergen Habermas and the latter with Richard Dawkins. In this book David Martin argues, against Habermas, that religion and politics share a common mythic basis and that it is misleading to contrast the rationality of politics with the irrationality of religion. In contrast to Richard Dawkins (and New Atheists generally), Martin argues that the approach taken is brazenly unscientific and that the proclivity to violence is a shared feature of religion, nationalism and political ideology alike rooted in the demands of power and social solidarity. The book concludes by considering the changing ecology of faith and power at both centre and periphery in monuments, places and spaces.
This book examines our understanding of technology and suggests that machines are counterfeit organisms that seem to replace human bodies but are ultimately means of displacing workloads and environmental loads beyond our horizon. It emphasises that technology is not the politically neutral revelation of natural principles that we tend to think, but largely a means of accumulating, through physically asymmetric exchange, the material means of harnessing natural forces to reinforce social relations of power. Alf Hornborg reflects on how our cultural illusions about technology appeared in history and how they continue to stand in the way of visions for an equal and sustainable world. He argues for a critical reconceptualisation of modern technology as an institution for redistributing human time, resources, and risks in world society. The book highlights a need to think of world trade in other terms than money and raises fundamental questions about the role of human-artifact relations in organising human societies. It will be of interest to a range of scholars working in anthropology, sociology, economics, development studies, and the philosophy of technology.
