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From Multicultural Urbanities to the Postmodern Cosmopolis: A Praxis for Urban Democracy

机译：从多元文化的城市到后现代的大都市：城市民主的实践

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Cities are, by their very essence, heterogeneous and cosmopolitan places; sites of dense social meetings, flows, interactions, and mixing (Pile, 1999). But at the beginning of the twenty-first century, this feature of the city has taken on particular poignancy as large numbers of people migrate and settle in the major cities of the Western plutocracies. The presence of these new societies within the spaces of the major cities, referred to as 'ethnoscapes' by Arjun Appadurai (1996), has disrupted and unsettled the universalizing rhetoric of the 'pure', homogeneous and culturally-bound nation-state and modernist city (Gupta and Ferguson, 1999). Indeed, as the new mix of cultures project themselves on the urban landscape, often in 'a dazzling array of postcolonial simulacra', the boundaries between 'here' and 'there', centre and periphery, colony and metropole, become blurred (Gupta and Ferguson, 1999, p. 37; Appadurai, 1996). This increasingly porous nature of the boundaries of the nation-state, and its inherent claims to citizenship, now stand challenged by the presence of transnational cultures within its confines. It has been suggested that this globalized condition has generated an important geopolitical shift from the nation-state to the city-state as conduits and receptors of global movements of people (Appadurai and Holston, 1996; Friedmann, 1997; Sandercock 1998b). This intensity of co-presence amongst groups organized around specific identities holds within it the possibility for new spaces of 'insurgent citizenship' - a term coined by Holston (1995) to refer to the struggles of these social groups to advance their claims for recognition of their histories, cultures and demands. These claims disrupt the normative and assumed categories of social life, institutional definitions of the state, and its legal codes, creating new kinds of rights based on the exigencies of lived experience.
机译：从本质上讲，城市是异质和国际化的地方。密集的社交会议，交流，互动和混合的场所（Pile，1999）。但是在二十一世纪初，随着大量人口迁移并定居在西方富裕国家的主要城市中，这座城市的特征变得尤为凄美。这些新社会在主要城市空间中的存在，被阿琼·阿帕杜赖（Arjun Appadurai，1996）称为“民族景观”，扰乱了“纯净”，统一且受文化约束的民族国家和现代主义者的普遍言论。城市（古普塔和弗格森，1999年）。的确，随着新的文化混合体将自己投射到城市景观上，通常是``令人眼花post乱的后殖民模仿者''，``这里''和``那里''，中心和外围，殖民地和大都市之间的界限变得模糊了（古普塔和Ferguson，1999，第37页； Appadurai，1996）。民族国家边界的这种日益疏散的性质及其对公民身份的固有主张，如今正受到其范围内跨国文化的挑战。有人提出，这种全球化条件已经引起了从民族国家到城市国家的重要地缘政治转变，成为全球人口流动的管道和接受者（Appadurai和Holston，1996； Friedmann，1997； Sandercock 1998b）。围绕特定身份而组织的群体之间的这种共同存在的强度在其中蕴藏着“叛乱公民身份”的新空间的可能性-这是霍尔斯顿（Holston，1995）创造的一个术语，指的是这些社会群体为提高对承认的要求而进行的斗争。他们的历史，文化和要求。这些主张破坏了社会生活的规范性和假定性类别，国家的制度性定义及其法律法规，并根据生活经验的紧急情况创造了新的权利。

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  • 来源
    《Built environment》 |2004年第1期|p.5-16|共12页
  • 作者

    NOHA NASSER;

  • 作者单位

    Architecture and Urban Design at Birmingham School of Architecture and Landscape, University of Central England;

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  • 正文语种 eng
  • 中图分类 房屋建筑设备;
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