Nuestro norte sigue siendo el sur
The threads of this book trace back to the “1st International Meeting of the Southern Group for Multidisciplinary Studies in Architecture and Urbanism – MALOCA,” held in 1917 in Foz do Iguaçu. Since then, the world has gone through a devastating pandemic and now watches, atavistically, the advance o...
Furkejuvvon:
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| Materiálatiipa: | Online |
| Giella: | portugalágiella |
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Editora Universitária da UNILA - EDUNILA
2026
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| Fáttát: | |
| Liŋkkat: | https://directory.doabooks.org/handle/20.500.12854/171202.2 |
| Fáddágilkorat: |
Eai fáddágilkorat, Lasit vuosttaš fáddágilkora!
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| Čoahkkáigeassu: | The threads of this book trace back to the “1st International Meeting of the Southern Group for Multidisciplinary Studies in Architecture and Urbanism – MALOCA,” held in 1917 in Foz do Iguaçu. Since then, the world has gone through a devastating pandemic and now watches, atavistically, the advance of the far right. Socio-spatial inequalities, violence against Black people, Indigenous peoples, and women—from within the home to the streets and the forest—have never been so politically accepted, just as violence against nature has never been so destructive. In this context, the spatial dimension has become increasingly decisive in the anticapitalist, antipatriarchal, and antiracist struggle, such that the texts gathered here are imbued with this recent history, even when not always explicitly so.
This book advocates for other-architectures, which appeal to Latin American pluriversality, aiming at the much-desired transformation of society and the consolidation of another relationship with nature, with human beings and with non-humans. In this direction, it is essential to value non-normative construction technologies, ways of living, of sentipensar (feeling-thinking), and of teaching/learning, whose know-how is intergenerational and whose production lies outside the auspices of modern capitalist science.
Organized into four parts—I. Decolonizing knowledge; II. Spaces and architectures of Black resistance; III. Cartographies of absences: tools to map the (in)existent; and IV. Technologies as social practices in dispute—the reflections in this book also traverse a vast territory, from the borders between Venezuela and Colombia, through the interior of Bolivia and Colombia, and across several regions of Brazil. Each author, from the most diverse backgrounds, nationalities, and fields of training, in their own way, stitches their reflections into this web of Anansi. |
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