INDIGENOUS URBANISM AS AN ANALYTIC: Towards Indigenous Urban Theory

In Canada, the terms Indigeneity and urbanity have been configured by colonialism and are often understood as antithetical. Given the baggage these terms carry, conceptualizing Indigenous urbanism in a manner that does not replicate the same problems these categories suggest is an important intellectual task for both urban and Indigenous studies. In this essay, I propose that Indigenous urbanism might be best understood as an analytic that highlights a dialectical relationship between Indigeneity and urbanism, marking both concepts as constantly in flux and open to contestation. Indigenous urbanism marks urban space as potentially both liberatory and oppressive, and as the basis for a liberatory research agenda.     

CLAIMING SPACE,LAND AND ECOLOGY: Mapping Geographies of Indigenous and Decolonial Urbanisms in Taipei

The city is often understood as the antithesis of Indigeneity. In Taiwan, a settler colony where the Han Chinese have colonized Austronesian Indigenous peoples, dominant understandings and representations situate Indigenous vibrancy outside large cities such as Taipei and Kaohsiung, despite the large-scale urbanization of Indigenous peoples over the past several decades. This essay is based on long-term ethnographic research in Taipei and explores how urbanized Indigenous people in the Taiwanese metropolis persist in claiming the city's space, land and ecology despite both cartographic and physical displacements of their presence. It maps out emerging Indigenous and decolonial urbanisms in Taiwan, discussing the work of Indigenous artists and the spatial and ecological practices of urban Indigenous community residents.     

THE CITIES WE CALL HOME: Indigeneity,Race and Settler-Colonial Urbanisms

The connection between Indigeneity and urban spaces remains on the margins of urban studies and Indigenous studies, even as the majority of Indigenous people in the United States live in cities. Scholars have recently begun to think about the connection between settler colonialism and racial capitalism and the urban. In this essay I examine how the dispossession of Indigenous peoples has shaped modern urban development and, importantly, how Indigenous peoples and culture have contributed to reclaiming and challenging urban dispossession through their engagement with Black people and culture. In this essay I use a few examples of Indigenous expressive culture in Detroit, Michigan, during the Emergency Management Era and urban Indigenous youth activism, to urge for us to move beyond simply demonstrating that Indigenous peoples live in urban contexts. Instead, I call for an urban Indigenous studies that explores the connections between dispossession and the possibilities of a radical Indigenous resurgence in cities, and describe how this can be done through solidarity with African Americans in a predominantly Black city.     

Placing Property: Theorizing the Urban from Settler Colonial Cities

In the conspicuously geographical debate between ‘North’ and ‘South’ urbanism, settler colonial cities remain displaced. They are located in the ‘North’ but embody ‘South‐like’ colonial dynamics and are hence neither colonial nor postcolonial. Heeding the call to theorize from ‘any city’, this article aims to contribute to a more systematic theorization of the urban from settler colonial cities. In it we focus on the work property does to materialize the settler colonial city and its specific relations of power. We identify three faces of property—as object, as redress and as land—and use case vignettes from Israel/Palestine and Australia to consider how each register continues to inform the functioning of settler colonial cities. We find that, through property, dispossession and settlement are continuously performed and creatively enacted. At the same time, the performance of property reaffirms the endurance of Indigenous land systems amid ongoing colonization. The article makes a contribution to contemporary debates in urban studies about the importance of surfacing the specificities of urban experiences around the world, while further unsettling the dissociative nature of urban property.     

“Ongoing harm under a prettier,brighter umbrella”: A critical analysis of reconciliation talk in Canadian settler philanthropy

Engagement with the concept of reconciliation, broadly understood as the process or goal of transforming relations among Canada's Indigenous and non-Indigenous peoples, became commonplace in the philanthropic sector after the 2015 release of the final report of the Truth and Reconciliation Commission of Canada (TRC). Institutional responses to the TRC (e.g., by universities, businesses, healthcare institutions, governments, etc.) have been widely discussed in the academic literature—lauded by some as pivotal to the transformation of Indigenous/settler relations, and critiqued by many as no more than a shift in rhetoric covering over ongoing racialized colonial violence. Through a critical analysis of reconciliation talk as articulated through blog posts, press articles, conference recordings, webinars, and professional development resources produced by and for progressive settler philanthropy from 2012 to 2020, this essay analyses the hearty uptake of reconciliation in the sector. I bring these texts into dialog with the larger body of critiques of reconciliation, with the aim of interrogating settler philanthropy's place and roles in Canada's settler colonial order, past, and present. I focus on common terms and concepts that appear in conjunction with reconciliation talk such as diversity and inclusion; community-engagement and relationship building; learning and listening. I also explore instances of obfuscation and renaming, such as a scarcity of explicit references to race and racism, colonialism and white supremacy and a tendency to relegate colonialism to the past in texts produced by non-Indigenous authors. The themes I identify across these texts resemble those apparent in other institutional contexts. Reconciliation talk has potential to transform how settler philanthropy engages with Indigenous communities. Yet, many of the most urgent critiques raised in other fields apply to this context. Ultimately, I conclude, reconciliation talk may elevate and uphold—and indeed conceal—the white supremacist, colonial status quo in settler philanthropy and in Canada more broadly. Occlusions and renaming common to settler philanthropy's reconciliation talk contribute to what Vimalassery et al. describe as “colonial unknowing” and what Tuck and Yang call “settler moves to innocence.” In these ways, reconciliation serves a mystifying function for settler philanthropy, masking ongoing coloniality, absolving settler guilt, and avoiding more radical, transformative possibilities.     

URBAN REGENERATION IN SEOUL: Alternative Urbanism or the Resilience of Neoliberal Urbanism?

Park Won-soon, the former mayor of Seoul, put forward a new vision of Seoul as a progressive city, and one of his signatures was the promotion of a new urban regeneration policy called the Seoul-type Urban Regeneration Model (SUR). It was first presented as a solution to compressed and profit-oriented urban redevelopment but evolved into an alternative model which conveyed the worlding desire of the Seoul Metropolitan Government to redefine Asian urbanism beyond developmentalism or neoliberalism. In this article, we argue that the SUR demonstrates a mixture of post-developmentalist features and the lingering impact of neoliberal rationalities. Specifically, we problematize SUR's hybrid aspirations for urban competitiveness, improved quality of life and participatory governance by articulating how the pursuit of a globally competitive city conflicts with and overrides other values and how citizen-centered governance was exploited as an efficient mechanism of neoliberal urbanism.     

Translational Global Praxis: Rethinking Methods and Modes of African Urban Research

Advancing global urbanism depends upon making Africa's cities a more dominant part of the global urban narrative. Constructing a more legitimate research agenda for African cities, however, necessitates a repositioning of conventional modes of research. To achieve intellectual and political traction in what are typical African research conditions—where human needs are great, information is poor, conditions of governance are complex and the reality is changeable—we reflect on the experiences of the African Centre for Cities where (alongside conventional use of theory, methods and data) a translational mode of working has been adopted. The notion of translational urban research praxis captures more than the idea of applied research or even co‐production, and encompasses integrating the research conception, design, execution, application and reflection—and conceiving of this set of activities as a singular research/practice process that is by its nature deeply political and locationally embedded. In this way we suggest that African urbanism can be both usefully illuminated by global theories and methods, and can simultaneously be constitutive of the reform of the ideas through which cities generally are understood.     

INDIGENOUS KNOWLEDGE AND INTELLECTUAL PROPERTY: A SUSTAINABILITY AGENDA

Abstract.  The paper argues that the current ways of protecting intellectual property are limited in their scope for recognizing indigenous rights to indigenous knowledge. Indigenous knowledge is often defined as being holistic and collectively owned, and an appropriate protection should allow for maintaining the cultural and physical environment that has generated it.
After examining the failure of the patent system to recognize indigenous input (using examples from the US Patent and Trademark Office), the analysis is directed towards alternatives. The world's first case of indigenous intellectual accreditation through the partnership between Mt Romance (Australian sandalwood company), Aveda (US-based multinational cosmetics corporation) and the Kutkabubba community (represented by the Songman Circle of Wisdom), is presented. The accreditation allows for the indigenous people to be recognized as traditional owners of the land, and for their care and knowledge about the sandalwood trees. It also gives them a share of the profits made from the contemporary use of the pure sandalwood oil.
The paper argues that sustainability, and indigenous sustainability in particular, provides a conceptual framework for a change in the way of protecting intellectual property. This implies that appropriate policies should be put in place for businesses to feel responsible towards the community.     

城市中心区的街道设计策略

城市郊区化和街道荒漠化是当前城市建设所面临的重要问题.为了避免城市中心区的衰退,建设富有活力的街道空间,提高城市公共空间品质,需要调整现行的技术主义的街道交通设计策略,实施城市主义的街道设计策略,使得街道空间真正成为能够结构社区的市民生活空间.     

On the dynamics of fluidity and open-endedness of strategy process toward a strategy-as-practicing conceptualization

The paper aims to contribute to the advancement of our understanding of how strategy practice processually unfolds. It directs attention to temporal relationality, accounting for a philosophical contextualization of practice in the application of the lived experience perspective. As pointed out, practitioners entwine with activities that constitute a nonlinear fluid and open strategy process. It accords to future-oriented movements a dimension of a past, and a dimension of a future to past-oriented movements. What is crucial are not linearity, event, cause, and an entity that moves but present future-oriented and present past-oriented movements, chiseled out by nouns and verbs and their interlinks. Present–future and present–past orientations also account for the iterational, projective and practical-evaluative dimensions of temporal relationality.     

新城市主义与现代住区规划

我国当前城市住区规划建设中存在着一系列突出问题,这些问题违背了我国现代住区建设的目标要求.分析了国外新城市主义的规划设计思想和理念,指出其具有多方面的积极价值,可以为我国的住区规划建设提供有益启示.     

Entrepreneurial Religion in the Age of Neoliberal Urbanism

The introduction to this symposium on entrepreneurial religion and neoliberal urbanism discusses leading scholarly approaches to religion and urban theory, arguing that, despite their merits, these approaches are in need of refinement. Theories on religion and urban theory too often describe religion as a reactionary phenomenon. Religious movements and spaces are generally defined as pockets of resistance and shelter against retreating or failing states under neoliberal restructuring programmes in the shadow of consumption dreams. Although religious actors and ideologies unquestionably form part of urban groups that are denied access to public and private means to wealth and security, the contributors to this symposium argue that within a global, comparative perspective, the entwinement of religion, state and market reveal more complicated configurations. Through a comparison of Islamic gated communities in Istanbul, Pentecostal prayer camps in Lagos and Pentecostal grassroots movements in the favelas of Rio de Janeiro, this symposium demonstrates that urban religion should also be regarded as a constitutive force of contemporary capitalism and should therefore be placed at the heart of the neoliberal construction of urban space instead of at its margins.     

论大学伦理精神

高校参与社会服务,将大学的伦理精神束之高阁,导致种种不良后果。重视大学伦理精神建设,更有利于增进学术贡献的正效益;更有利于规范科研人员的学术研究。大学的学术贡献需要相应的伦理规范,重视对科研人员的伦理规范培养是实现大学伦理精神的最佳途径与手段。     

基于“新都市主义”的混合社区:城市郊区化的一个新思路

在中国诸多大中城市郊区化进程中,一个非常显著的现象是:高档和低档住宅的二元分立,从而破坏了人们居住空间的复合性及和谐性.造成这一现象的根本原因并非人们的"阶层"意识,而是城市郊区化的潜在思路:仅仅关照人们的居住,却没有关照人们的生活,人们的完整生活在郊区化过程中被割裂了.解决这一问题的出路是构建混合式社区,而其理论基础是新都市主义.     

后现代的新城市主义与中国城市规划

讨论了现代主义、后现代主义与新城市主义在城市规划领域的思想核心和主要观点,结合中国城市规划的特点,从城市规划各个方面探讨了新城市主义对中国城市规划的启示,并论述了新城市主义在中国应用的实际与前景.     

The Political Economy of Urban Ruins: Redeveloping Shanghai

This essay analyzes the political economy of the urban ruins captured in Greg Girard's photo album Phantom Shanghai. Rather than being marginal, irrelevant or merely objects for nostalgia, the ruins of buildings produced by real estate speculation offer crucial insights into the workings of the urban political economy and reflect wider trends of urban governance. Examining how building ruins come about in the first place and how they are represented in visual media can help us better understand the processes of urbanization and place making, and the central role of destruction in contemporary Chinese urbanism. This essay illustrates this point by analyzing the economic function, political legitimation and cultural significance of demolitions and ruins in urban China.     

Popular Urbanization: Conceptualizing Urbanization Processes Beyond Informality

This article introduces the concept of popular urbanization to describe a specific urbanization process based on collective initiatives, self-organization and the activities of inhabitants. We understand popular urbanization as an urban strategy through which an urban territory is produced, transformed and appropriated by the people. This concept results from a theoretically guided and empirically grounded comparison of Mexico City, Istanbul and Lagos. Based on postcolonial critiques of urban theory and on the epistemologies of planetary urbanization, we bring urbanization processes in these urban regions into conversation with each other through a multidimensional theoretical framework inspired by Henri Lefebvre focusing on material interaction, territorial regulation, and everyday experience. In this way, popular urbanization emerged as a distinct urbanization process, which we identified in all three contexts. While this process is often subsumed under the broader concept of ‘urban informality’, we suggest that it may be helpful to distinguish popular urbanization as primarily led by the people, while commodification and state agencies play minor roles. As popular urbanization unfolds in diverse ways dependent upon the wider urban context, specific political constellations and actions, it results in a variety of spatial outcomes and temporal trajectories. This is therefore a revisable and open concept. In proposing the concept of popular urbanization for further examination, we seek to contribute to the collective development of a decentered vocabulary of urbanization.     

Neo-colonial philanthropy in the UK

UK philanthropic foundations are being subjected to greater scrutiny in how they address racial inequality with their funding distribution, yet the deeper critical question of whether these foundations perpetuate racial inequality in their very ethos, practices and existence remains unanswered. These foundations provide over £6.5billion of grants annually to the charitable sector, hold substantial power and influence over social movements and justify their charitable status by stating that they are addressing issues such as poverty and inequality. Yet many private foundations were built on a Victorian paternalistic model of gracious benefactor and grateful beneficiary and against the historical context of empire-building, slavery and colonialism which embedded ideas about ‘race’ within philanthropy. Furthermore, delineation between the deserving and undeserving poor connected with these formulations of race, to position subjects of colonies inequitably within this charitable paradigm and reinforce stereotypes. At the time, this formed the justification for the expansion of missionary or colonial philanthropy overseas which was the biggest philanthropic cause of the pre first world war era and which can be traced back as the basis for the ‘white saviour complex’ exhibited today within UK foundations, as they continue to operate a colonial social architecture. This inherent and unchallenged colonial social architecture used for grantmaking and funding distribution imbues processes and practices with the same ethos and principles exhibited by colonialism, resulting in a ‘neo-colonial philanthropy’, the tenets of which are identified and explored. In addition, as racial inequality remains one of the most critical issues of our time, it is asserted that foundations will need to understand the historical context of the UK’s colonialist history in order to recognise the link with racial disparities exhibited in communities today. This direct connection together with their own inbuilt colonial architecture necessitates an urgent conversation for Foundations about whether reparative or restorative justice is a more effective operational paradigm and the long term solution needed to address neo-colonial philanthropy or the ‘Empires new clothes’.