ABO Jetzt … And, interestingly, it is one that tends to be tied to longstanding structures of power, truth and order in the west, extending from systems of divinity to early modern statecraft to maritime discourses of trade and the administration of Europe’s colonial and imperial spaces and so on.By approaching the urban from a political history of circulation, what I show is that the urban is a space that derived its techniques and technologies from earlier spaces and practices that often had nothing to do with “cities” REA: Cerdá is an interesting figure whose relative obscurity reveals at once the conceptual timidity and disciplinary limitations of architectural history. Beginning with the earlier colonial practices of spatial planning and its projections onto the supposedly “open” spaces of newly settled land, and continuing as a project to establish one continuous global system of social, political and economic control, “the urban” has now decisively eclipsed the city, encompassing the entirety of our planet—such that we can even talk about the This is the provocative argument set out by architect and urban theorist Ross Exo Adams, in his new book , which uses the work of famed Catalan planner Ildefonso Cerdá as a starting point to explore the emergence of the urban as a set of techniques of social control—from infrastructure to the organisation of domestic space. If there is one objective distinction that urban and architectural historians seem to agree on between the modern, western city of the nineteenth century and its predecessors, it is the fundamental role that circulation comes to play in restructuring it: suddenly everything in the nineteenth century city is about movement, and technologies of circulation seem to be the solution to all sorts of problems that cities throughout the eighteenth and early nineteenth centuries endured. His most important work, only halfway finished, ) sprawls across nearly 1600 pages. For me, as someone who teaches architecture and urban design, the biggest hurdle we have at present is our I’ve been writing a fair amount on how, for the past two decades, designers’ confrontation with climate change seems to be a collective statement of denial—that greening architecture and urbanism is sufficient to the task. Fluch und Segen.
This was the case whether it was an affirmative narrative of the “modernisation” of the city that reinforced a larger historical arc of periodisation, or if it was the materialisation of capitalism as the newly dominant mode of production that Marxian geographers were interested in—or something in between.So I began to question if what we were seeing in this moment (the nineteenth century) was more profound than even something like capitalism “shaping the world in its image” could explain.
With urbanisation central to the threat of environmental catastrophe, to increasingly militarised borders and neighbourhoods, and the intense spatial inequalities that characterise our contemporary moment, how can a rethinking of the very meaning of urban space help architects, designers, and theorists act to change it?
Not only would the displace the city: it was the medium that, by its very spatio-technical disposition alone, would render the state and politics redundant vestiges of the past. He has published and presented widely at the intersections of architecture, geography, political theory and ecology. I wondered what we might discover if we took the question of space, architecture, infrastructure and, in general, the ways in which we organise matter and bodies in the world as a place to begin to question how power has constituted itself historically. Nor can we hide behind good intentions. Instead, in many ways, urbanisation has become a nightmare from which we are all trying to awake. First, we have to see ourselves unavoidably as components within larger networks of power whose labour is put to use to benefit those in power. This is the provocative argument set out by architect and urban theorist Ross Exo Adams, in his new book Circulation and Urbanization, which uses the work of famed Catalan planner Ildefonso Cerdá as a starting point to explore the emergence of the urban as a set of techniques of social control—from infrastructure to the organisation of domestic space. What this means, in part, is that we have to account for the stakes and the complex intersectionality of reorganizing space in a neoliberal and neofascist age.What we desperately need are new world imaginaries that can find purchase in a broad cultural space. How might we engage differently with, for example, the racial politics of redlining that have plagued so many American cities and suburbs or the ecological gentrification that we’re witnessing in coastal cities today? While of course the history of the nineteenth century European city is very well documented, what I realised when I first began this project 10 years ago was that all of the histories of this period seemed to rely on already established historical narratives that could be confirmed by the material they assessed: they assumed that the urban was the product or symptom of some other historical trend, rather than a coherent thing in its own right, and they treated space, the city, its infrastructures and architecture as neutral materials shaped by external forces and logics. What, then, can this history Adams outlines tell us about strategies for moving beyond the “urban” as an all encompassing system in which we are, supposedly, condemned to live?
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