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In this article we portray and unpack the fabric of urban expansion in contemporary Luanda. In doing so, we examine interdependencies and complementarities between the organization of oil extraction off the coast of Angola, the emergence of particular modalities of modernist city planning for the expansion of its capital city, and the proliferation of cement blocks in the making of new urban forms throughout its burgeoning peripheries. By showing how urban development has unfolded through the interconnected realization of multiple kinds of systematizing blocks—namely oil blocks, city blocks and cement blocks—we analyse key material components in the production of new markets and urban spaces in the Angolan capital. By tracing forms of capitalism and modularity in the making of contemporary Luanda, we develop the concept of blocos urbanism to draw attention to modes of standardization and the production of legibility in contemporary processes of urbanization. Through this study, we aim to contribute to the conceptual apparatus for deciphering our global urban condition. [ABSTRACT FROM AUTHOR]

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This article discusses the growth of Pentecostal churches in favelas of Rio de Janeiro, Brazil. The author pleads for a systemic inclusion of religious ideas and practices in theoretical reflections on citizenship in the urban contexts of Brazil. Concretely, scholars need to include the explosive rise of Pentecostalism in their reflections on insurgent citizenship this religious movement fuels rights discourses and supports feelings of pride and dignity in the face of structural spatial exclusion. The author highlights two important relations between favela building practices and Pentecostalism. One concerns the affinity between the bottom-up organizational and doctrinal structure of the biggest Pentecostal denomination in Brazil (the Assemblies of God) and the informal building practices of favela residents. The other concerns the elective affinity between autoconstruction in terms of Pentecostal projects of self-fashioning and self-governance and autoconstruction in terms of favela building practices. [ABSTRACT FROM AUTHOR]

This article is concerned with urbanization as it shapes and is shaped by disaster finance instruments. It takes a critical look at the specific urbanizing qualities of these instruments by bringing an established theory of peripheral urbanization together with recent work on disaster urbanization to advance a theory of 'everyday disaster'—or smaller-scale events that occur repeatedly in the same areas, or events with extended recovery periods so prolonged that they integrate with the precarities of everyday life; and 'autorecovery'—or recovery processes that self-organize and improvise in response to the uneven distribution of state resources. It grounds these theories in extended ethnographic work done in Mexico City. It argues that where localized everyday disasters are ongoing, they fall through the cracks of existing financing schemes because of ongoing scalar mismatches between instruments and actually existing disaster conditions. These mismatches are compounded by state neglect and facilitated by the disconnectedness that defines peripheries. As disaster governance in global Southern states is pushed to global markets through risk transfer instruments, failure to effectively insure everyday disasters expands spaces of precarity that reproduce peripheral processes. These forms of governance affect urban spatial configurations, not only through disaster itself, but through modes of repair like autorecovery. [ABSTRACT FROM AUTHOR]

Peripheral urbanization is the predominant mode of producing space in the Global South, in which residents build their own homes and neighborhoods, becoming citizens and political agents in the process. In this article, I bring feminist ethnographic attention to community infrastructure such as childcare centers built collectively by women residents in MGR Nagar, an informal urban settlement in Chennai, India, as understudied examples of autoconstruction in peripheral urbanization. Marxist feminism enables a theorization of these infrastructures of social reproduction as urban commons that assert collective spatial autonomy and enable moral claims on urban space, while serving the everyday needs of its residents. The subsequent demolition of the childcare center caused symbolic and material loss to residents. However, the ceding of territorial autonomy and spatial privileges was a way for them to make new material and political gains in the city, suggesting that a feminist politics of space is possible in which legitimacy and responsibility are demanded from the state. The commons in turn can be seen as durable countertopographies enabling a politics of place in multiple locations. [ABSTRACT FROM AUTHOR]

Drawing on ethnographic research in El Oasis, a highly precarious self-built settlement in Medellín, Colombia, this article examines the illegal practice of autoconstruction as a material expression of hope. It focuses on the multilayered, symbolic meaning of self-built housing, as it represents the pursuit of dignity, permanence, and agency—as opposed to poverty, uncertainty, and lack of agency—and an active and material form of hoping for a better future in the city. The state plays an ambiguous role in residents' perspectives, who conceive of it, simultaneously, as a threat to and a guarantor of their future in the city. This ambiguity becomes materialized in the physical form of residents' self-built housing, as residents either embrace or refrain from making improvements to their houses in response to shifting perceptions about the state's intentions regarding the future of the settlement. [ABSTRACT FROM AUTHOR]

Migrant populations globally are often subjected to explicit forms of housing discrimination based on their race, nationality, migration status, and social class. In Chile, due to the dramatic increase in rent prices and a worsening housing crisis, migrants have turned to autoconstructing their own houses in campamentos (squatter settlements) in recent years. Drawing on 13 months of ethnographic fieldwork, we show that the campamentos autoconstructed by immigrants have turned into new spaces of sociality, inclusion, and the emergence of new forms of citizenship. Unlike most of the anthropological literature on autoconstruction processes, we do not focus on how the symbolic and material production of the city frame poor people's involvement in social movements for housing. Rather, we show how, by self-building their houses and neighborhoods, immigrants produce a specific form of political subjectivity based on an ethics of civility and individual accommodation. Furthermore, we highlight the paradoxes that emerge between, on the one hand, their discursive emphasis on individual strategies to achieve legitimate citizenship and urban social inclusion and, on the other hand, their actual participation in collective life in the settlement, as well as a sense of shared norms and common morality. In doing so, we argue that this tension emerges from the need to defend their right to urban social inclusion as inhabitants who see themselves as embodying and enacting stigmatized forms of city-making and urban incorporation. [ABSTRACT FROM AUTHOR]

This research interprets the marginalized neighborhood of Serrinha as a place in the city of Florianópolis, Brazil, by examining the relations between the physical neighborhood and internal social networks. I use concepts from the anthropology of materiality and an interdisciplinary understanding of place attachment to examine how the social and physical dimensions of place coalesce within Serrinha. I employ data from eight weeks of ethnographic research and Scannell and Gifford’s tripartite model of place attachment to frame the everyday experiences and affects of Serrinha residents, especially to illustrate Serrinha outside of the typical stereotypes of favelas. In doing so, the study analyzes the symbolic significance of brick as the material of choice for Serrinha’s self-built houses and asserts that the brick is a metaphor for local and global relationships. Ultimately, this research argues that autoconstruction of the house with brick constitutes a significant social and emotional process of attachment in Serrinha.

Over the last two decades, a growing body of scholars from the fields of psychology, sociology, law and public health have devoted their attention to examining how and why stigma operates as a form of discrimination, paying particular attention to ethno-racially stigmatised groups. However, less attention has focused on how ordinary women and men engaged in peripheral urbanisation processes are stigmatised through multiple material, social and political mechanisms and with a myriad of outcomes. Building on this literature, and drawing on the trajectories of a man and a woman living in the periphery of metropolitan Lima, I explore how stigmatisation shapes the daily lives of poor and impoverished citizens as they try to find a place in the city, and how and why their everyday practices contribute, or not, to the transformation of stigma traps. I argue that the everyday city-making practices of the 'unsheltered' are inextricably linked to the politics of bare citizenship. As those stigmatised become individualised, isolated and undermined, they also are deprived of being part of a collective experience, and are deeply challenged to reclaim their agency as entitled citizens. The wider the range of stigmatisation mechanisms at work, the more difficult it is for those subjected to stigma to counteract them, as they become disadvantaged in a broad range of domains: from social relations, to tenure security, access to services and infrastructure, livelihood opportunities, and psychological and physical wellbeing. I further contend that a deep examination of the material world – the dwelling, the neighbourhood and the city – and of the practices and imaginaries that produce this material world, opens a window into the micro-politics of how stigma is negotiated, apportioned and resisted in the everyday lives of those who are politically and materially unsheltered. [ABSTRACT FROM AUTHOR]

This article is an attempt to foreground considerations in African cities of three-dimensional urbanism, or what Eyal Weizman has called the 'politics of verticality'. Through analysis of the work of three builder/artists the article resists a strain of persistent horizontality in African urban studies. The focus of this article is on three specific urban forms which are contested in interesting and provocative ways. The first, the Tower, in Limete Kinshasa is simultaneously a built form, an imagined space, a set of processes, a film and a theoretical proposition for Filip de Boeck and Sammy Baloji. The second structure is a radical reimagining of Bodys Isek Kingelez's childhood agricultural village as a megacity of cardboard skyscrapers, paper parks and polystyrene promenades. Kimbembele Ihunga (1994) is a three-by-two-meter 'extreme maquette' in which Kingelez presents an unbuildable city which is nevertheless intended in all seriousness as a visionary proposal for post-independence African urbanism. The third structure is a literary residential high-rise, the Maianga Building in Luanda. Ondjaki's novel, Transparent City (2018) presents the biography of a building in a general state of decay but which is, counterintuitively, not a burden to its residents; in fact, its idiosyncratic dysfunction offers some promising, pleasant and useful affordances. [ABSTRACT FROM AUTHOR]

At a time when China and India are urbanizing rapidly, the transformation of the urban peripheries has brought into close proximity social groups who previously had little or no contact with each other. In this article, I approach the question of residential cohabitation by investigating similar types of residential areas in Chengdu and Hyderabad, which are emblematic of those found in the urban peripheries: autoconstructed communities and gated communities. Inspired by research on urban assemblages, and on the basis of fieldwork conducted in each setting, I introduce the notion of “assemblages of living together.” I have identified three key assemblages associated with three distinct forms of residential cohabitation: the interspersion of autoconstructed communities and gated communities, heterogeneity within the same residential communities, and vertical cohabitation of villager landlords and migrant tenants. Between and within the various assemblages of living together, I have observed two main types of relationalities between residents: different social groups are physically proximate but socialize separately according to certain norms that often materialize as physical boundaries such as walls, roads, and different floors of the building; at times interdependence between different social groups emerges, but it is based on unequal interactions.

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Based on ethnographic research in a « peripheral subdivision » of Rio de Janeiro, this article replaces the classic interpretation of the interplay between the street and the house with a public-private dichotomy, an approach focused on the « common » – on collective practices and the « relationships » they create. Far from being the individualistic pole of society, the house appears at the centre of practices that generate autonomy and interdependence, linking houses together. On the other hand, the street is defined by a specific logic of collective appropriation marked by the proximity of one house to another, which I call « pragmatics of contiguity ». This leads to mutual aid, and even a real « mutuality of being » between people. In this sense, the relationship between the street and the house differs from the public-private divide.

In this article I explore the ways in which material things—bricks, documents, pipes, and utility poles—mediate everyday life and politics in informal neighborhoods in Niamey, the capital of Niger. I argue that informal neighborhoods are key sites where the material becomes political. Created "from below," these neighborhoods are literally constructed brick by brick through the gradual division of land plots, the incremental construction and improvement of houses, the negotiation of connections to the water and electricity networks, and attempts at securing public service provision. These material transformations are central to residents' quest for legitimation in a context of insecure land tenure (rights). I pay particular attention to the ways in which these material transformations are mediated by social and political relations involving both state and non‐state actors (including the traditional chieftaincy, NGOs, public and private companies, and the municipality). In sum, the analysis of material transformations and interventions in informal neighborhoods elucidates the important role of infrastructure and other material things in shaping urban landscapes and in mediating political subjectivities in Niamey. [ABSTRACT FROM AUTHOR]

Abstract: Activists and journalists in Complexo do Alemão, Rio de Janeiro are using social media to intervene in the violence that shapes their communities. In this article I draw on critical urban and digital media theory to understand how militarized policing, the spatialization of race, and discourses of criminalization influence favela populations. I examine how these discursive and material violences are motivating residents to autoconstruct new digital communities. Through digital autoconstruction, journalists and activists are using social media technologies to safely direct mobility, to witness police violence, and to unsettle socio‐spatial imaginaries of endemic crime. As such, they are deploying digital practices to disrupt material, epistemological, and discursive mechanisms of social control. These actions show that digital technologies are always‐already embodied and take shape through material histories, such as those of racialized state violence. Journalists and activists in Complexo do Alemão ultimately demonstrate that targets of violence are not simply victims of digital and violent surveillance, but are active in creating new digital relationships of care across diverse scales, transforming these technologies in the process. [ABSTRACT FROM AUTHOR]

Many cities around the world have been largely constructed by their residents, who build not only their own houses, but also frequently their neighborhoods. In this article, I use the notion of peripheral urbanization to analyze this way of producing cities that is quite pervasive in the global south. I argue that peripheral urbanization refers to modes of the production of space that (a) operate with a specific temporality and agency, (b) engage transversally with official logics, (c) generate new modes of politics, and (d) create highly unequal and heterogeneous cities. I also argue that peripheral urbanization not only produces heterogeneity within the city as it unfolds over time, but also varies considerably from one city to another. I build my arguments by juxtaposing dissimilar cases from a few cities in the global south. To focus on peripheral urbanization means simultaneously to de-center urban theory and to offer a bold characterization of modes of the production of space that are different from those that generated the cities of the North Atlantic. [ABSTRACT FROM AUTHOR]

Copyright of International Medical Review on Down Syndrome is the property of Elsevier B.V. and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)