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Building, dwelling, thinking
... Environmental ethics follows the inherent environmental concerns of every given place, because our encounters occur in the place where we dwell in 36,37,38,39,40,41,42 . Since place grounds and shapes experience 38 , the experience one has of a given place informs and shapes one's ontological conception of the environment. ...
... According to Heidegger 40 , dwelling is of existential significance, as 'the basic character of Being'. For Heidegger 40 , place symbolically reveals the world. This undoubtedly concerns metaphysics in different geographical locations. ...
Language, metaphysics and environmental ethics are specific and universal aspects of culture. Language and critical thinking are phenomenal means of communicating and rationalising environmental and metaphysical issues, among other existential concerns in general. This study argues that language and critical thinking are vehicles of metaphysics and environmental ethics. It also argues that the kind of metaphysics and environmental ethics inherent to a people determine their attitude towards the environment. As some scholars affirm in the literature, this is where continental philosophy comes into environmentalism, because no philosophy is independent of culture and a larger number of environmental issues are peculiar to a place, while a few others obtain across places as universals. Thus, environmentalists look at environmental issues and metaphysical concerns from both specific and general contexts. It is realised that upon giving the issues at stake critical reflections, ethical principles are made or advanced using language constructively to express, disseminate and sustain them across ages. The study concludes that despite being neglected in metaphysical and environmental discourses, language plays a critical role in them, as (mis)representation of the two depends on how language is used to express and disseminate (un)critically constructed thoughts on environment and metaphysics.
... Dwelling refers to the sense of existing as an individual situated in a body and in a world, in need of intimacy and openness. In his later work, Heidegger (1971) stated that being at home was the fundamental aspect of human existence. To be a human being means to dwell, he asserted. ...
... For the world to be habitable, it must be invested with subjectivity and meaning. It is habitable if it touches us and speaks to us (Heidegger, 1971). This is why the dwelling metaphor is connected to many fundamental notions in psychology and child development, such as security, comfort, reliability, belonging and holding (Finaly and Hewitt Evans, 2022). ...
The aim of the study was to better understand the experiences of women living with a history of breast cancer by analyzing the metaphors they use to describe their experiences. Data were collected through individual narrative interviews with 10 women, who were between 4 years and 13 years post-diagnosis. Their narratives were analyzed using Interpretative Phenomenological Analysis. The results are presented from an existential perspective and are conceptualized using the metaphor of the home. Our interpretation suggests that participants were in search of a habitable world, seeking to (1) dwell in oneself, (2) dwell with others and (3) dwell in the world. The results were discussed using an intersubjective conceptual framework, enriched by the work of Stolorow on human suffering and emotional trauma. The study expands upon existing literature on the use of metaphors in cancer patients and contributes to reveal their richness and diversity, beyond the dominant war metaphor.
... "Well deserving, but poetically, man dwells on this earth. " -In Lovely Blue, Friedrich Hölderlin This poetic reflection, central to Martin Heidegger's philosophy on dwelling, points to a fundamental tension in how humans connect with place: between mere physical presence and authentic belonging [33,34]. For Heidegger, true dwelling transcends simple habitation to encompass a way of being that is simultaneously receptive to place and actively engaged in creating meaningful connections. ...
As digital platforms increasingly mediate interactions tied to place, ensuring genuine local participation is essential for maintaining trust and credibility in location-based services, community-driven platforms, and civic engagement systems. However, localness is a social and relational identity shaped by knowledge, participation, and community recognition. Drawing on the German philosopher Heidegger's concept of dwelling -- which extends beyond physical presence to encompass meaningful connection to place -- we investigate how people conceptualize and evaluate localness in both human and artificial agents. Using a chat-based interaction paradigm inspired by Turing's Imitation Game and Von Ahn's Games With A Purpose, we engaged 230 participants in conversations designed to examine the cues people rely on to assess local presence. Our findings reveal a multi-dimensional framework of localness, highlighting differences in how locals and nonlocals emphasize various aspects of local identity. We show that people are significantly more accurate in recognizing locals than nonlocals, suggesting that localness is an affirmative status requiring active demonstration rather than merely the absence of nonlocal traits. Additionally, we identify conditions under which artificial agents are perceived as local and analyze participants' sensemaking strategies in evaluating localness. Through predictive modeling, we determine key factors that drive accurate localness judgments. By bridging theoretical perspectives on human-place relationships with practical challenges in digital environments, our work informs the design of location-based services that foster meaningful local engagement. Our findings contribute to a broader understanding of localness as a dynamic and relational construct, reinforcing the importance of dwelling as a process of belonging, recognition, and engagement with place.
... The place/there is the negativity of the Sein through which paradoxically it must be known and by which its ultimate transcendental understanding is hindered. For Heidegger (1973), "inhabiting" a place signifies a fundamental condition of being human. In "Building Dwelling Thinking," he explains that a "human being means to be on the earth as a mortal. ...
One notable literary work that addresses the harsh realities of Australian border politics is No Friend But the Mountains by Behrouz Boochani, an Iranian refugee who sought asylum in Australia via boat. The book, narrated in the first person, follows the journey and reflections of an undocumented refugee, closely resembling Boochani himself, who left Iran in 2013 and spent several years in Manus Prison. This article examines the dehumanisation strategies portrayed in the book in light of Giorgio Agamben’s concepts of homo sacer, bare life, zoe, and bios. Additionally, Achille Mbembe’s theory of necropolitics is evoked to provide a broader context for Agamben's ideas within modern colonial regimes and their influence on present-day democratic states. By drawing on these theoretical frameworks, the article explores how the prison system degrades refugees to a state of “bare life,” stripping them of their political and natural identities, manipulating their perception of time and space. While both temporal and spatial experience of the refugees is targeted by the controlling system, this analysis focuses exclusively on the spatial politics exercised against the refugees and how the creation of a feeling of “placelessness” contributes to the alienation and dehumanisation of the detained refugees. To achieve this, the system employs various strategies including enforcement of overcrowded living conditions, bureaucratic hurdles, resource scarcity, queuing for basic needs, constant surveillance, and fostering conflict and friction among detainees. By targeting the spatial orientation of detainees, these strategies aim to undermine the very essence of their existence, forcing them into a condition of “bare life” and justifying their exclusion and possible elimination.
... A boundary is not that at which something stops, but as the Greeks recognized, the boundary is that from which something begins its essential unfolding [1]. ...
Homi K. Bhabha is a post-colonial and cultural theorist who describes the emergence of new cultural forms from multiculturalism. When health profession students enculturated into their profession discuss patient care in an interprofessional group, their unilateral view is challenged. The students are in that ambiguous area, or Third Space, where statements of their profession’s view of the patient enmesh and an interprofessional identity begins to form. The lessons learned from others ways of assessing and treating a patient, seen through the lens of hybridity allow for the development of a richer, interprofessional identity. This manuscript will seek out the ways Bhabha’s views of inbetweenness enhance understanding of the student’s development of an interprofessional viewpoint or identity, and deepen the author’s developing framework of an Interprofessional Community of Practice.
... Dolayısıyla bunlar bir "epokhe rejimine" tabi tutulmalıdır (Şan, 2015: 66 (Heidegger, 2018;1971). Kendinden önce kurulmuş ve düzenlenmiş bir dünyada kendini bulan insan varlığı için toplumsalkültürel olmanın kendine has dokusu, tarihsel sürecin sonucudur ve her bir toplumsal kültürel deneyim açısından farklılık göstermektedir (Schütz, 2018: 93). ...
Bu çalışmanın amacı, fenomenoloji düşüncesinin mekân ve insan varoluşu anlayışından hareketle bir “mültecilik fenomenolojisi” için kuramsal çerçeve oluşturmaktır. Bu nedenle makalenin merkezi odağı “mültecilik fenomenolojisi” tasarımı olmaktadır. Fenomenoloji düşüncesinde insan varlığı için temel anlamlandırma örüntüsü her zaman el-altında ve aşina olan bir yaşamdünyasında bulunmakla ilgilidir. Mültecilik tecrübesinde ise anlamlandırma, yalnızca fiziksel bir yer değiştirme değil aynı zamanda kişinin alışkın olduğu yaşamdünyasının sarsılmasına içkindir. Her an el-altında olan bir yaşamdünyası sarsıldığında, bireylerin algıladığı ilişkiler ve mekânsal örüntülerde de krizler ve kopuşlar yaşanır. Makalede, bu krizin teorik dokusunu anlamak için fenomenolojik hermeneutik yöntem benimsenmiştir. Bu yöntem, insanın mekân-zamansal bulunuşunu, bedensel deneyimlerini ve öznelerarası ilişkilerini merkeze alarak, mültecilik deneyimini kuramsal bir çerçevede ele alma olanağına sahiptir. Dolayısıyla fenomenolojik yaklaşımın öznelerarası ilişkilere ve bedenin dünyadaki varlığına yaptığı vurgu, mülteciliğin bireysel ve toplumsal yönlerini bir arada değerlendirmeye imkân tanımaktadır. Araştırmada, fenomenolojinin temel kavramları olan mekân, beden, yönelimsellik ve öznelerarası ilişkiler çerçevesinde mültecilik tecrübesinin fenomonelojik düşünceyle iç içe geçme olanağı irdelenmiştir. Bu bağlamda, Edmund Husserl, Maurice Merleau-Ponty ve Martin Heidegger’in mekân ve insan varoluşu hakkındaki görüşleri kuramsal dayanağı oluşturmaktadır. Bu kuramsal yaklaşımlar doğrultusunda makalede, yerinden edilme ve mülteciliğin fenomenolojik bir güzergâhını aşikâr hale getirmek hedeflenmektedir.
... Una vez que logremos integrar esta información, podremos andar en bicicleta sin pensarlo, de manera intuitiva y estas acciones pasarán a ser acciones pre-reflexivas. Entonces, si como afirma Heidegger (1951), el construir (o en nuestro caso el diseñar) depende de nuestro habitar, ¿cómo podemos utilizar nuestra información pre-reflexiva, relativa a nuestra manera de habitar el mundo, para imaginar las dimensiones existenciales de los espacios? La propuesta que se ha explorado, y que se presenta en este trabajo, radica en (1) utilizar la metáfora como herramienta reflexiva y (2) poner al individuo en el centro del problema. ...
Se ha hecho mucho énfasis en la poética del espacio en las disciplinas enfocadas al diseño de espacios habitables, buscando un camino para generar espacios con dimensiones existenciales de mayor calidad. Este texto busca abordar la poética, no desde su relación con la obra de arte, ni con el objeto terminado, sino desde la didáctica. Así, se presenta una aproximación a la metáfora como herramienta reflexiva, que nos permite establecer correlaciones entre modalidades sensoria- les, recuperar nuestra información sensorial relativa a nuestro habitar cotidiano o pre-reflexivo y colocarnos, de nuevo, en el centro de nuestras experiencias espaciales. Para abordar esto se presentan aproximaciones desde el campo de las ciencias cognitivas, así como una serie de ejercicios donde, a partir de la idea de desdibujar el espacio físico, la dimensión existencial del mismo adquiere mayor presencia.
... However, this dwelling is different from what Heidegger talks about. To Heidegger (1971), dwelling is a form of immersion in which ultimately there is a release. When you dwell in something slowly, you gradually become absorbed, and there is a kind of catharsis, so you are at peace. ...
Since its early manifestations in ancient civilizations, craftsmanship has always been a fundamental aspect of human ingenuity. Today, the integration of digital tools and computational methods has been introducing new possibilities for the craft process. From this perspective, this study aims to explore and understand the multifaceted nature of craftsmanship in contemporary computational design practices. To do so, the study first provides an overview of craftsmanship, scrutinizing its historical roots, transformations during industrialization, and its enduring relevance in the digital era. Then, a cognitive framework is proposed to understand the process of craft, emphasizing the rhythm of knowledge production, the interplay of problem-solving and problem-finding, and the concept of slow time in skill development. Through the lens of this framework, the main characteristics of craftsmanship in computational design practices are interpreted as openness, nonlinearity, and complexity. The study also highlights the role of tool-making and interdisciplinary thinking in enhancing craftsmanship in computational design practices. Nevertheless, the study critiques computational design practices that prioritize efficiency and functionality over exploratory and reflective processes, which may undermine the potential essence of craftsmanship.
... experienced), in time. In other words, it signifies 6 The semantic content of the concepts, as summarised here, is derived from a substratum of significant theoretical works on this field as for instance : Bailey, 2007, 198-223;Bourdieu, 1990;Einstein, 2013Heidegger, 2001; Husserl, 1962; Ingold, 1993, 152-174;Malpas, 1999, 29-30;Merleau-Ponty, 1945;Piaget, 1952. 7 all relationships between humans and natural or artifactual elements of the environment in history, with their history, while experienced. ...
This paper examines historical-archaeological landscapes in the digital era, seeking a balancing measure -a métron- to integrate digital tools with the embodied, material experience of such landscapes without compromising coherence, authenticity, or understanding.
It explores the intertwined relationship between technology -both material and digital- and human experience, framing technology as part of our "extracorporeal self." This is examined through key concepts such as Heidegger’s equipmentality in the context of Aristotle’s techne as a mode of aletheuein. Technology is argued to reveal and disclose, shaping our understanding and potentially linking physical and digital realms to foster narratives merging personal and collective pasts.
A conceptual framework is proposed as a synthesis of theoretical approaches interwoven with detailed archaeological, ethnographic, and ethnoarchaeological examples. Specific case studies from Laurion, Crete, Leukas and Attica are processed employing fundamental concepts: entropy, entanglement, palimpsest, chaînes opératoires, taskscapes, and habitus. The analysis illustrates the dynamic, nested relationships between human activity, materiality, and landscapes over time.
On this basis, Koselleck’s concept of historein is analyzed, revealing its embodied nature tied to aletheuein: walking, both as metaphor and practice, grounds historein in the physicality of pathways and landscapes, making historical interpretation a lived, bodily process rather than a purely intellectual one. In parallel, digital storytelling, when appropriately applied, can enhance aletheuein by layering narratives, multimedia, and other digital elements onto physical landscapes. The materiality of the pathway —comprising both physical and
anthropogenic (including archaeological) features—serves as a foundational pillar of historein,
ensuring interpretation remains rooted in tangible, embodied experience. The second pillar is the freedom and creativity offered by digital narratives, enabling multiple interpretations while preserving the landscape’s revealing function.
It is proposed, then, that by art-grafted storytelling and minimalist digital technology, the sought métron can be achieved. In this condition, embodied historein transforms the disassociative fragmentarity introduced by digital narratives into creative multi- linearity. Therefore, landscape materiality, fundamentally and evolutionarily fused with human embodied experience through time, provides the field for multi-scalar cohesion. This enables politically significant freedom in interpreting landscapes, bridging personal and collective histories.
... Of all these early phenomenological thinkers, Martin Heidegger was probably the most influential for architecture (Malpas 2021;Mugerauer 2008). In "Building Dwelling Thinking," a 1951 essay addressed directly to architects, Heidegger argued that homelessness marks our current age because we find ourselves alienated from the world and our own human nature (Heidegger 1971;Mugerauer 2008). He emphasized that human being is always human-being-in-place, expressed most comprehensively in what he pictured as dwelling-the effort to live in the world in an engaged, caring way (Malpas 2006(Malpas , 2021Sharr 2007). ...
... With varying ideas of home, in which the physical structure is just a small part (Daly 2013), the home could be understood as a "vessel in which a tangle of abstract, cultural concepts are found" (McDowell and Sharp 2014). Heidegger's notion of human aspiration of 'dwelling' has been formative in the study of home-spaces (Heidegger 2006). ...
The Partition of India in 1947 caused a significant change in the social, political,
geographical and cultural sphere of the sub-continent. The human cost of Partition was
incalculable as the nation was engulfed in riots, arson, murder, rape, arson and forced
religious conversions. History has been largely silent on the experiences of women
until the publication of The Other Side of Silence (1998) by Urvashi Butalia and
Borders & Boundaries: Women in India’s Partition (1998). Since then, several works
have been published that talk about the experiences of women from different
communities. However, Muslim women have been under-represented in the study of
Partition (R.U. Ali 2009). Furthermore, while the notion of a separate nation-state for
Muslims was about geographical and cultural space for Muslims, Partition has not
been adequately studied spatially (Gould and Legg 2019).
This thesis aims to read physical, social and mental spaces as represented in
the anglophone novels on Partition by Muslim women. The theoretical informed
reading of the select texts will be done by employing the tools of feminist geography
(Massey 1994; McDowell 1999; Rose 1993; Domosh and Seager 2001; McDowell and
Sharp 2016), geocriticism (Westphal 2011; Prieto 2011) and spatial literary studies
(Tally Jr 2011; Richardson 2015; Tally 2014, 2013). Emphasising the difference in
experiences of space between different genders and social groups, feminist geography
focuses on the experiences of women and maps their world, which is often overlooked
in the gendered patriarchal social context. While geocriticism reads and analyses the
place as represented in several works by multiple authors except for nongeographical
places like domestic spaces, spatial literary studies is a comprehensive approach which
includes the reading of place, architecture, and different kinds of spaces including
physical, social and mental spaces (Tally Jr 2020). Since the objective of this thesis is
the comprehensive spatial understanding of Muslim women’s Partition novels, I intend
to employ both the theories of geocriticism, focusing on definite places like cities or
states, and spatial literary studies to understand intimate and social spaces like home-
places and cultural spaces from a gendered perspective.
xiii
For the purpose of this study, four anglophone novels by Muslim women
writers have been selected which are The Heart Divided (1990) by Mumtaz Shah
Nawaz, Sunlight on a Broken Column (1961) by Attia Hosain, Shadows of Time (1987)
by Mehr Nigar Masroor and Broken Reed (2005) by Sophia Mustafa. The Muslim
women writers selected for this study belonged to elite families and had Western
education. While the narrative of lower-class women is largely absent in their writings,
their position of “class privilege, gender disadvantage and minority status” (Jackson
2018) provides a unique perspective.
This thesis explores the gendered representation of spaces in the select works
on Partition by Muslim women. It intends to study how these Muslim women novelists
portray Partition and the events leading up to it. It discusses how female characters,
particularly Muslims, perceive and make sense of place amidst the socio-political
changes. Moreover, it examines how these characters see and experience the spaces in
various social settings including their homes, educational institutions, social
gatherings and other public spaces vis-à-vis their identity as a Muslim, a woman, and
a subject of the Empire. It further attempts to read how various physical and social
spaces transformed after the Partition and how these changes are represented and
experienced by Muslim women. It explores how urban spaces are narrated and how
the effects of Partition are reflected in the spatial makeup of cities like Amritsar,
Lahore, Delhi, Lucknow and Rawalpindi. Furthermore, it discusses the idea of nation
and nationalism and how Muslim women experienced the contesting nationalism and
their participation in the nationalist movement. It critically analyses how certain spaces
were deemed safe or unsafe for women amidst the violence during Partition. Further,
It reads the representation of physical and social spaces in the trajectory of the novels
and how communal relationships change and evolve over a period of time.
... 2 If the mysticist origins of this phrase indicate that to dwell on the threshold is to occupy a liminal space between the physical and the spiritual realms, one may also be reminded of the significance of the term "dwelling" to Martin Heidegger's philosophy. If, for Heidegger, to dwell is to be at home, engaged in practices of sense-making on the basis of inherited and habituated meanings, there is a clear tension to the idea of dwelling on the threshold, dwelling in a space that prevents such meaningful immersion in life (Heidegger, 1971). What interests me in this figure of the dweller on the threshold is the uneasy status it gives to the one who is able to see the image-world, to see it as an image: they can only do so by virtue of their own exclusion from this world, even as they are committed to protecting it. ...
Through a discussion of two key American films of the 1940s and 1950s – Alfred Hitchcock's Shadow of a Doubt (1943) and John Ford's The Searchers (1956) – this article situates the breakdown of classical cinema, or what Gilles Deleuze calls the "crisis of the action-image", in relation to the critique of whiteness and the family. Focusing on the figure of the "dweller on the threshold" within these two films, the article shows how this individual's deprivation of action is tied to their status simultaneously as protective of and estranged from the white family. Once whiteness and the family become explicit objects of protection, the myth of their naturalness and goodness is rendered problematic, and in these films, the protector themselves must be excluded in order for the myth to function. Drawing on accounts of the invisibility and dehistoricisation entailed in whiteness in the work of Sara Ahmed, Jacques Derrida, Toni Morrison and Frank B. Wilderson III, the article considers how, in these films, the protection of the white family reveals its mythical status as an ideally ahistorical unit of civilisation. The very effort to protect this myth, these films show, amounts to its collapse. These films enact a deconstruction of the oppositions which constitute the civilisational myths that ground whiteness and return such myths to the moment of their historical institution. They reflect on the very process of erasure and forgetting that produces these myths, through a self-conscious interrogation of the cinematic process of the projection of images itself. Drawing on Deleuze's suggestion that modern cinema promises a new mode of belief in the world, the article argues that such a non-mythic belief can only be realised through an unmaking of whiteness, as a form of life which, being premised upon protection and immunity, denies life itself, and
our living connection to the world.
... "To dwell means to belong to a place" (Heidegger, 1971). ...
Dwelling' is a cultural consequence, enquiry into it therefore looks not only at basic human needs but also delves into the complex interplay between human behaviour and architectural design, focusing on the evolution of dwellings as a reflection of socio-cultural dynamics. The paper attempts to supplement conventional architectural discourse around dwellings with empirical analysis of how changes in social relationships shape the spatial characteristics of buildings. Recognizing that dwellings are not static entities but evolve and adapt to prevent obsolescence, the study posits 'space' as a social construct, dynamically intertwined with cultural and behavioural nuances. The study centres on the 'Banedi Bari,' which is a courtyard house-type dating back to Pre-colonial Calcutta, epitomising a 'hybrid' architectural style. It employs Space Syntax Theory, specifically topological analysis using a graph of permeability relations between Convex Spaces, to quantitatively dissect the 15 selected cases. Measures like Depth, Integration, and Connectivity are scrutinised, linking the physical layout of these spaces to their social functions. The paper contextualises the 'Banedi Bari' through four key socio-cultural dimensions of family structures, gender norms, traditions, and the duality between the domestic and professional lives. It highlights how the spatial evolution of these dwellings is inextricably linked to the shifting cultural milieu of their inhabitants. In essence, this paper articulates how these dwellings are not merely structures of shelter but resonant tapestries of social values, behaviours, and cultural legacies, woven into their very spatial fabric.
... "To dwell means to belong to a place" (Heidegger, 1971). ...
... But do humans inhabit their dwellings first and foremost as creatures of reason, or is that a one-sided conception of such multifaceted creatures? I would argue that the latter is the case, and Heidegger's notion of the "fourfold", discussed earlier, constitutes a suitable touchstone in this regard (Heidegger 2001;Olivier 2011). From the preceding it should already be apparent that architecture, as cultural practice, may also be assessed in terms of the complex relations among these four principles. ...
This paper examines Neoclassical architecture, with special attention to some Neoclassical houses in Mytilene, Lesvos, Greece, with a view to articulating the spatio-temporal implications of its characteristic spatial modulations. It is argued that, as the epithet, "Neoclassical", suggests, its emphasis on geometric forms of a certain kind instantiates an assault on time, and concomitantly an attempt to escape from time's ravages, in contrast with different kinds of architecture, for example that of the Black Forest farmhouse discussed by Heidegger, which embraces time and mortality. The latter is accommodated by Heidegger's notion of "the fourfold"-earth, sky, mortals and divinities and the purpose of this article is to show that, in the light of Karsten Harries's related interpretation of Neoclassical architecture, it fails to provide human beings with the orienting compass embodied by "the fourfold", except in instances where telltale deviations from Neoclassical principles occur. The work of Harries on Neoclassical architecture serves as a valuable guide and backdrop for the interpretation of selected Neoclassical houses in Mytilene. Harries traces the significance of Neoclassical buildings to the funerary and monumental architecture of antiquity, demonstrating that the secular Enlightenment found in these instances suitable models for an architecture that would no longer locate assurances of immortality in Gothic or Baroque church architecture, with its emphasis on verticality. Instead, it would look for a different kind of assurance in the face of the terror of time and death-that provided by the emphasis on a balance between verticality, horizontality and sublime monumentality of Neoclassical architecture, which promises the individual reassuring participation in a greater totality, such as the nation, or even a universal community beyond this. This analysis is brought to bear on some Neoclassical houses in Mytilene, but not without attention to some revealing deviations from the paradigmatic rules-deviations which show the reassertion of humanising temporal values.
... In fact, every environment / place has its own identity to offer for a user to bond with. Heidegger further says that dwelling is possible only when Man and his habitat coexist with and within each other (Heidegger, 2013). This identity that we are trying to uncover enlivens people and the places and provide a unique character to the place -it is called the Genius Loci. ...
With the modern and post-modern impact, Architecture is still fighting to become wholistic, regional, and multi-sensory. Reflection of vernacular design experience in contemporary Architecture is one solution in this struggle. Norberg Schulz’s Genius Loci is a lens for studying local identity of a place. Schulz argues that local identity comes from the relation of architecture to a region, its environment, culture and heritage. Hence, one can use the analysis of Genius Loci as one of the ways in implementing vernacular experiences in contemporary architecture. For this purpose, one needs a method and tool to analyse genius loci of a place. This research has developed a tool for analysing the experience of Genius Loci through grounded theory as a methodology. The tool is a questionnaire of 28 attributes that evaluates the experience of genius loci. This research tests the questionnaire on two case study sites to establish its robustness and reliability for universal applicability. Interpretation and discussion of the findings elaborate on the nuances of the tool, detailing of the attributes. It articulates how these attributes are evaluated. The questionnaire as a tool is available to any stakeholder interested in studying architectural experience or the Genius Loci of a place or effect of the experience of Genius Loci on a user. As a future prospect, researchers can develop design guideline of Genius Loci elements using this analysis tool.
En este artículo se analiza la práctica del artista mexicano Said Dokins, quien, a través de su obra, cartografía visualmente el espacio público mediante su distintivo estilo de caligrafía, registrando y transformando los lugares que interviene. La obra de Dokins se presenta como un archivo visual en constante construcción, en el que sus intervenciones actúan como documentos efímeros del ámbito público, generando un diálogo entre la memoria, el lugar y la comunidad. Asimismo, se destaca la importancia e impacto de la obra de Dokins, cuyas intervenciones han alcanzado diversos espacios alrededor del mundo, incluyendo contextos marcados por complejas problemáticas políticas que afectan a múltiples capas de la sociedad.
Building construction in the UAE is a growing industry. While Abu Dhabi and Dubai have a majority of mid-rise and high-rise buildings, AL Ain has mostly low-rise and mid-rise buildings. Additionally, the construction industry in Al Ain has seen an increase in the recent years. The aim of this study is to design a wellness center with a parametric roof in the challenging topography of Jebel Hafeet Mountain in AL Ain. The building must be socially and environmentally sustainable and must align with the local culture. The methodology used includes the following steps: performing an analysis of the selected site and climate; building the design on challenging topography; creating a parametric roof design; conducting an energy and radiation analysis. Wellness is the act of practicing healthy habits to attain better physical and mental health outcomes. The center will be for females only to provide privacy and to achieve social sustainability (based on the local culture). It will be in Al Ain (Jabel Hafeet Mountain) because unlike the other cities in the UAE, Al Ain does not contain any wellness centers. The design of the parametric roof aims to adapt to the mountain and decrease solar radiation on the roof. Both of the above aim to bring innovation to the city, country, and region for the purpose of building a sustainable design that is adapted to the local culture and environment. The results show a significant energy and solar radiation after the use of such structure. These findings are relevant to local authorities and the private construction industry.
Bu çalışma, Octavio Paz'ın Spaces şiirinin mimari bir yoruma dönüştürülmesini inceleyen deneysel bir mimarlık stüdyosu sürecini ele almaktadır. Çalışma kapsamında, öğrenciler şiirin içerdiği boşluk, mekânsal algı ve fenomenolojik kavramları analiz ederek bunları mekânsal formlara dönüştürmüştür. Şiirin, yalnızca bir edebi eser değil, aynı zamanda mekânsal bir organizasyon biçimi sunduğu fikrinden hareketle gerçekleştirilen bu süreç, mimarlık eğitiminde soyut düşünmenin somut mekânsal deneyimlere nasıl dönüştürülebileceğini araştırmıştır. Bulgular, boşluğun mimarlıkta yalnızca negatif bir alan olarak değil, mekânın temel bir bileşeni olarak ele alınması gerektiğini göstermektedir. Stüdyo çalışmasında öğrenciler üç farklı boşluk yorumu geliştirmiştir. İlk grup, boşluğu ve doluluğu birbirini tamamlayan unsurlar olarak değerlendirerek, negatif mekânı aktif bir tasarım bileşeni olarak ele almıştır. İkinci grup, boşluğu akışkan ve geçirgen bir fenomen olarak incelemiş, mekânsal sınırların belirsizliği ve dönüşebilirliği üzerine çalışmalar yapmıştır. Üçüncü grup ise, boşluğu yalnızca fiziksel bir unsur olarak değil, aynı zamanda bireysel algı ve deneyimle şekillenen bir fenomen olarak yorumlamıştır. Bu yaklaşımlar, şiirin sunduğu metaforların mimarlık pratiğinde nasıl mekânsal bir karşılık bulabileceğini ortaya koymuştur. Çalışmada, malzeme kullanımı boşluk algısını yönlendiren temel bir unsur olarak değerlendirilmiştir. Öğrenciler, tel ve şeffaf malzemeler ile boşluğun sınırlarını belirsizleştirmiş, keskin geometrik formlar ile mekânsal düzenleme oluşturmuş ve amorf biçimlerle boşluğun dinamik doğasını araştırmıştır. Deneysel tasarım süreci, öğrencilerin mekânsal algıyı yönlendirme becerilerini geliştirerek, fenomenolojik bir bakış açısıyla boşluğu yeniden değerlendirmelerini sağlamıştır. Sonuç olarak, bu çalışma, edebiyat ve mimarlık arasındaki disiplinlerarası etkileşimi ortaya koyarak, şiirsel anlatımın mekânsal tasarım süreçlerine nasıl entegre edilebileceğini göstermektedir. Boşluğun yalnızca fiziksel değil, algısal ve deneyimsel bir unsur olduğu fikri, bu tür deneysel stüdyo çalışmaları ile derinleştirilebilir ve mimarlık eğitimine yeni açılımlar kazandırabilir.
This paper considers cities in single-player fantasy role-playing games, identifying recurring tropes in terms of the spatial functions by which they shape the player’s lived experience of the gameworld. The functions of centring, demarcation of inside and outside, movement and encounter will be considered, both in terms of the spatial organizations determining them, and in terms of the spatial practices they give rise to. The analysis shall be anchored in a close engagement with a number of representative titles, including Baldur’s Gate, The Elder Scrolls IV: Oblivion, Dragon Age: Origins, The Elder Scrolls V: Skyrim and The Witcher III: The Wild Hunt.
Antarctica is a young continent in its exploration and development. The current climate emergency accounts for a strategic future for the countries involved in the Antarctic territory, considering the responsibilities in its environmental care. In this context, Chilean Antarctic settlements respond to the particularities of climatic conditions, connectivity, and an isolated territory from the rest of the country, with limitations in displacements and restrictions of daily functions. After 75 years of Chileans’ arrival on the Antarctic continent (1947), a ‘Chilean-Antarctic culture’ is outlined, emerged through colonization with military camps (Bases), expanding to territorial domain and sovereignty facilities with civilians and families, reaching a support system for research, with projections to a controlled Antarctic tourism. Through documentation and interviews with inhabitants, the architecture and life experiences at the Antarctic Air Base President Eduardo Frei Montalva (1969) are historically analyzed, considering the existing set and the family homes of Villa las Estrellas (1984–2018). With the aim of understanding the relevance of everyday life in the production of inhabited space, we rely on anthropology for sociocultural analysis. With an interdisciplinary approach, the analysis was addressed on three scales: geopolitical context and its relationship with the continent; territorial planning and interculturality and codependency relations with other Bases; and the architectural-social space and its forms of habitability in everyday, collective, and intimate places.
The pursuit of authenticity has been driving heritage discourse, stemming from the early efforts of heritage theory. My contribution provides a comprehensive view of heritage authenticity from an existential standpoint. I draw upon Martin Heidegger's Dwelling, Building and Thinking, which offers contrasting perspectives on human existence within time and place: caring and cultivating versus creating and destroying. From this contrast, it becomes evident that heritage embodies authenticity when it reinforces caring and cultivating shared values. With this, authentic caring allows heritage to endure and contributes to constructive development and adaptive changes while respecting the spirit of place. Viewing heritage authenticity through psychological and philosophical lenses emphasises its significance in personal and collective identity formation. Understanding “the other” is essential in shaping our identities. This paradox is also evident in heritage and can be addressed by fostering a more inclusive approach that embraces and integrates the heritage of others. Such an approach challenges the conventional understanding of the interplay between heritage authenticity and identity. Authenticity and identity depend on heritage values, memories, and knowledge. Through this relationship, a society becomes visible to itself and others. Building on Martin Heidegger and Alessandro Ferrara’s understanding, the authentic identity expressed in heritage provides valuable insights into a society's identification process.
This paper aims at assessing the relevance today of Seamus Heaney’s 1977 definition of what he called ‘the sense of place’ which he deemed characteristic of Irish literature. In my opinion, there is a need indeed to re-examine how well the concept applies today in view of the recent, dramatic evolutions of Irish society and culture, as well as of other similar notions devised by humanist geographers. The scope of the study however is restricted to narrative fiction. The point is to suggest that most contemporary fiction by Irish writers can be divided into three groups as far as their treatment of place and space is concerned. The first group includes writers like Donal Ryan, Paul Lynch or Claire Keegan who continue a tradition illustrated by the generation of John McGahern or Edna O’Brien and picture the sense of place as being synonymous with oppression and repression. A different trend among today’s novelists is to evoke placelessness rather than rootedness as involved by the sense of place. Among them, Oona Frawley and Mike McCormack question the consequences of migrations, but also cosmopolitanism, and of the compression of space in an interconnected world. Finally, a third emerging tendency in contemporary fiction is to ponder the relationship between the human and the non-human at a time when, according to Ursula K. Heise, it matters more to develop a sense of planet rather than a sense of place.
Residential stability leads to a stronger affiliation with an individual's community, which leads
to more pro-social behaviors. Without adequate housing, people cannot be productive members of the
community and family. At the local level, Iraqi residents in general, and Al-Baghdadi in particular, have
witnessed multiple changes due to various social, economic, and political factors. Many problems have
emerged, such as uncomfortable housing. General research questions have arisen: Is the current place of
residence of the Iraqi individual, as a case study, his place of belonging? Is it his home? The research paper
aims to investigate the sense of belonging to the house and the neighborhood as a home. The research
assumes that belonging to a place of residence, such as a house, a neighborhood, or both, is home for the
resident, and that the decline in the sense of belonging towards one of them makes the person feel alienated.
The research path begins by explaining the concepts related to the research, such as house, neighborhood,
and belonging, developing the research hypothesis, and testing it with residents of houses of different types
and styles in a neighborhood. (Palestine Street) as a model of a modernly planned residential neighborhood
in Iraq. The research used the Semi-structured interviews with residents and the architectural documentation
for the selected houses as tools for obtaining information. The research concluded that the Baghdadi house
with a modern layout enhances the sense of belonging between the house and its spatial neighborhood, and
the modern planning style of the residential neighborhood is an indicator of belonging to the neighborhood
physically, but due to lack of social belonging to the neighborhood, the research indicated a the alienation
of the residential neighborhoods in Baghdad after 2003.
Funding: The DFG for support of their joint research through the project "Shelter technologies in action: humanitarian geographies of precarious housing across North-South divides" (VE 978/1-1, MA 7127/2-1). ABSTRACT Based upon the opening keynote address at the German Congress of Geography held in Frankfurt am Main in 2023, this article traces the current debate on the planetary in the humanities, social sciences and Earth System Science in three parts. Instead of taking the concept of the planetary for granted, we explore the question of how it is reflected in our respective fields of research (cultural geography, social geography, and economic geography) and what potential it harbors for unearthing new insights. In particular, we consider the possibilities for a planetarily-oriented cultural geography beyond anthropocentrism, a social geography of housing that focuses on the concept of planetary habitability, and an economic geography that centers the trans-historical and trans-geographical impact of plantation logics. From our point of view, the planetary is not simply an additional scale but rather a style of thought that increasingly characterizes our present. Since natural and social science approaches meet here in a new way, it seems particularly relevant to ask how we as geographers might allow ourselves to be intrigued and unsettled by the planetary.
This _Perspective uses the Penicillium family as a case study to explore the interaction between life and the environment. It employs ethnography as a form of qualitative inquiry to track the migration, kinship, and living habits of Penicillium community residents. Sensory ethnography and go-along interviews serve as a method that allows delving into intimate social and personal aspects of the Penicillium family. Examining the process of bread becoming moldy to being discarded from a microscopic and microbial perspective is a potential way to dissipate dualistic thinking regarding life/matter, the human/non-human, and consciousness/action. Additionally, it prompts reflection on the ontology of language and reminds us that language does not belong solely to human beings. It enables us to rethink the boundaries of life as a form and its definition.
Following the reflections of James Mensch on the reciprocal relationship of an organism to its environment, the central concern of this article is to investigate whether the determination of subjectivity as environmental is sufficient or whether the environmental reference is rather linked to a being-in of the subject—a being-in that is in its anchoring in human corporeity prior to any meaning-related affectivity and action. In this context, three theses can be formulated: first, the basic sense of the house consists in a being-in and describes the basic situation of living in an already interpreted social world; second, the concept of being-in is, however, double-sensed and designates not only the being-in-the-world, but also the being-in-my-corporality; and third, the house becomes an excellent place that brings both together and, at the same time, keeps them apart.
Informed and guided by ecosystemic thinking, the author addresses the question: What do we need to learn for the sake of dwelling and flourishing with our ‘natural others’ (human beings and all else that exists in our planet) in our era of technological dominance and perverse economic growth which, like a runaway train, continues to accelerate at the expense of natural, social and human capital? Through the storied experiences of Jean Jacques Rousseau, Karl Marx, and Max Weber, the fundamental character of dwelling is interpreted as being-at-home in our world by safeguarding, caring and being a gracious guest in our mutual relationship with natural others. As earthly dwellers the author makes a case for the need to ever learn to be Guardians and Gracious Guests of our natural others by bringing heart and soul into our relationships, including business relationships. This reflective article concludes with three practical exercises for being a Guardian and a Gracious Guest that can be used in organizations and in classrooms. Practical, not in terms of “how-to” but rather practice as a choice and decision between possibilities.
Scholars commonly interpret Vicente Aleixandre’s Shadow of Paradise as being about the losses of paradise and love’s innocence. They view Aleixandre’s treatment of kisses in relation to erotic love. In contrast, this article demonstrates that this book of poetry is about the traditional four elements, earth, air, fire, and water, with special emphasis given to water. Earth, air, and fire are viewed from the perspective of water as Aleixandre dwells on the boundary between water and earth and the border between water and air. With this hermeneutic, a kiss is a metaphor for the elemental meeting of water and earth. Kissing occurs not only between people, but between humans and non-humans, and among nonhumans. This interpretation frames Aleixandre’s thinking about the paradise of things. Things become manifest as they emerge from the elemental background. The elements are that out of which and from which things come to appearance to form paradise. The poet recaptures the elemental by recognizing it as a pre-condition for the appearance of things.
In this essay, I present a phenomenological exploration of the “urban liminal” in the context of Saul Leiter’s street photography. In gauging the possibilities of dwelling in the urban liminal, this essay brings into dialogue Heidegger’s notion of “wohnen” (as delineated in “Building, Dwelling, Thinking”) and Leiter’s re-presentation of liminal places (and liminality). As transient spatialities, liminal places are not typically considered suitable for dwelling, meaning living or settling. But as neither space nor time is immutable and is always—whether evident or not—in a constant state of flux, it is useful to re-assess and re-imagine from time to time our relationship with place (and time) and, in the process, to reappraise the questions of identity and belongingness. In its investigation of the latencies of liminal places in Leiter’s street photography, this essay poses questions such as: is it possible to dwell (or be at home) in liminalities? How might the visual representation of liminality help deepen our understanding of transitional states and of change? How does Leiter’s stylization of liminality connect with our lived experience of these places? By examining Leiter’s depiction of urban liminality from a phenomenological perspective, this essay aims to show how liminality can be a useful concept for reimagining the relationship between the self and the world.
Çevre kavramı diğer bilimlerde olduğu gibi psikoloji içerisinde de gittikçe artan bir öneme sahip olmaktadır. Bu durumun ortaya çıkmasında son yıllarda artık göz ardı edilemeyecek kadar büyük bir probleme dönüşen çevre kirliliği ve küresel ısınma gibi doğa olaylarına ek olarak gittikçe artan sayıda uluslararası göç olgusunun da etkisi yüksektir. Çevre kavramının psikoloji biliminde üstlendiği rol önemli olmakla birlikte tartışmalıdır. Psikoloji tarihi temel alındığında bütüncül olmayan ve karşılıklı etkileşime izin vermeyen çevre anlayışı son yıllarda çevre psikolojisi alanında yapılan çalışmalar neticesinde değişmektedir. Çevre psikologlarının üzerinde önemle durduğu yer bağlılığı ve yer kimliği gibi değişkenler bu algılayışın değişmesinde büyük rol oynamıştır. Bu kavramlar üzerine eğilen fenomenologların, coğrafyacıların ve filozofların ortak olarak ifade ettikleri gibi modern zamanlarla birlikte insanoğlunun yer deneyiminde farklılaşmalar olmuştur. Estetik manada kalıcı bir tatmin sağlamayan ve bireylerin kök salmalarına izin vermeyen modern dünyada insanlar gittikçe daha çok yersizleşmektedir. Yersizlik, artan sayıda mültecilik ve göç faaliyetleri sonucunda insanoğlunun yaşadığı nesnel ve sosyo-mekânsal bir gerçeklik olmasına ek olarak psikolojik ve duygusal anlamda kaybedilmiş bir yer deneyimine de işaret eder. Bu durum gerek sosyal düzeyde gerek klinik düzeyde psikoloji biliminin ele alması gereken önemli bir sorun olarak görülmektedir. Bu çalışma modern dünyada insanoğlunun deneyimlediği yersizlik probleminin izini sürmeye çalışmaktadır.
This article employs a phenomenological and hermeneutic lens to examine the themes of dwelling, creative imagination, and the interplay between ethics and aesthetics within Lars von Trier’s film, The House that Jack Built. The film follows Jack, an engineer and self-taught architect, who pursues his dream of building an ideal home while committing morally reprehensible acts (murders). He documents these crimes using negative photography, turning them into a twisted form of artistic expression. This study explores the convergence and divergence of ethics and aesthetics, drawing on a hermeneutic understanding of imagination and dwelling. It uncovers that creative imagination holds the potential for ultimate hybris, meaning transgression and rebellion against “the great Architect behind it all.” It is a force that supplements human limitations and positions them as original, autonomous creators incapable of dwelling in a shared world. While creative imagination emerges as a force that transcends human limitations, it is also intricately linked to dwelling. It serves as a conduit for personal expression and the ability to bestow and create meaning. It becomes a prerequisite for personal identity, responsibility, and freedom. It is inherently ethical as it facilitates effective communication and the cultivation of praxis within the community. This ethical dimension is disclosed in praxis and culminates there, highlighting creative imagination as an essential human capability that enables care and dwelling.
Peace dwelling is formulated as a reciprocal relationship among four interrelated ways of 'Being': Being a Guardian, Being a Curator, Being a Welcoming Presence, and Being a Neighbour. These ways of 'Being' are connected to a systemic reconstruction of Burns' formulation of the essential task of leadership, which encompasses the interconnectedness among the affairs of the Head (consciousness raising because values exist only where there is consciousness), the Heart (feeling the need to meaningfully define values, because where nothing is felt, nothing matters), the Hands (purposeful action) and the Holy (treating persons like persons as a non-negotiable and sacred practice, while believing that all persons can be lifted into their better selves). Corresponding to the four ways of Being, Peace Leadership is interpreted as the art of learning how to properly integrate the affairs of 4-Hs into our own shared lived existence for the sake of dwelling in peace.
This text introduces the concept of urbicide as a form of violence and analyzes its implications for the right to the city. This concept makes it possible to visualize different types of attacks on cities as a common or related event. Contemporary wars, usually characterized by the partial or total destruction of cities, offer multiple examples of urbicides. This phenomenon is approached from a spatial and social point of view, emphasizing its relation to a spatial theory of justice. First, the concept is presented within the framework of the social and cultural dimensions of collective violence. Next, it is analyzed in relation to the paradigms of total war and urban warfare. Finally, its global implications, the forms of insecurity it generates and the international positions on the subject are discussed. It is concluded that urbicide not only affects socio-spatial relations, but also destroys the general conditions of urban habitability and the types of material and moral goods associated with the right to a safe city.
The right to the city, now a viral political slogan, puts an emphasis on the urban condition as something other than a passive container of natural constraints and social relations. Since urban space is a social construction, the idea of urban justice must be able to identify the normative dimensions of life in cities and the qualities that make their habitat a social good. This requires a conception of justice that is more sensitive to space than has been the case in mainstream political philosophy. Cities are a relevant unit of justice because the organisation of their space is inextricably linked to social inequalities. Urban justice must include a perspective that links the urban habitat to the ability of its inhabitants to live a dignified life. Understanding the city as a right also underlines that some social goods are inherently urban and related to human agency. The capabilities approach, taken from a spatial perspective, can be particularly fruitful in outlining a theory of urban justice, as it can illustrate the relationship between the development of life competences, the physical structure of the city and the social relations created around it.
Conversations with Tim Ingold offers a comprehensive and accessible introduction to the work of Tim Ingold, one of the leading anthropologists of our time. Presented as a series of interviews conducted by three anthropologists from the University of Glasgow over a period of two years, the book explores Ingold's key contributions to anthropology and other disciplines. In his responses, Ingold describes the significant influences shaping his life and career, and addresses some of the criticisms that have been made of his ideas.
Following an introductory chapter, the book consists of five edited and annotated interviews, each focusing on a specific theme: 'Life and Career,' 'Anthropology, Ethnography, Education and the University,' 'Environment, Perception and Skill,' 'Animals, Lines and Imagination,' and 'Looking Back and Forward.' Each chapter ends with a 'Further Reading' section, referencing Ingold's work and that of other scholars, to assist readers who want to follow up particular issues and debates. It concludes with an ‘Afterword’ authored by Ingold himself.
Based on twenty-one months of ethnography and interviews with transborder commuters in the San Diego-Tijuana border region, this article develops the notion of “queer limitrophic dwelling.” Building on queer, feminist, and transnational scholarship on home and dwelling, the article demonstrates how transborder commuters negotiate white Euro-American renditions of home and domesticity that emphasize privacy and fixity as the “proper” ideal vis-à-vis the home. It argues that transborder commuters enact several life-making or queer tactics — practices not necessarily enacted by LGBTQ+ subjects — that spatially decentralize their homes in Tijuana by harnessing transborder kinships and by making queer use of spaces and objects at the San Ysidro port of entry and across San Diego. In doing so, transborder commuters’ domestic labor practices produce ephemeral mobile dwellings when needed, allowing them to navigate multiple temporalities and survive normalized conditions of displacement occasioned by US land ports of entry and racial capitalism. Importantly, queer limitrophic dwelling highlights the US-Mexico borderland's capabilities to nourish and maintain life while also being a product of US settler colonialism engendered through historic and ongoing border violence and exclusion.
Travel Writing and Cultural Transfer addresses the multifaceted concept of cultural transfer through travel writing, with the aim of expanding our knowledge of modes of travel in the past and present and how they developed, as did the way in which travel was reported. Travel as both factual and fictional— with authors and narratives moving between different worlds— is one of the many devices that demonstrate the fluidity of the genre. This fluidity accounts for the manifold and powerful influence of travel writing on processes of cultural transfer. This volume also illustrates that cultural transfer is frequently linked to issues of power, colonialism and politics. The various chapters investigate the transmission of other cultures, ideas and ideologies to the writer’s own cultural sphere and consider how the processes of cultural transfer interact with the forms and functions of travel writing.
Smysl místa a vztah k místu jsou témata, které rezonují v diskurzu oborových didaktik včetně geografického vzdělávání i v novém Rámcovém vzdělávacím programu pro základní vzdělávání. Ačkoliv je výzkum konceptu sense of place v geografickém vzdělávání v zahraniční literatuře rozpracován, v prostředí Česka tomu tak není. Snahou disertační práce je tento stav alespoň z části změnit a přispět k většímu odbornému zájmu o výzkum smyslu místa a vztahu k místu i k jejich efektivnější implementaci do výchovně-vzdělávacího procesu v Česku. Teoretická část práce představuje teoretická východiska, využitá ve výzkumné části. Zabývá se konceptem místa; interakcí místo–člověk; konceptem sense of place; místem a vztahem k místu v geografickém a environmentálním vzdělávání; místní krajinou a místním regionem; konceptem regionální identity; vztahem k přírodě a terénní výukou. Cílem této části je teoreticky vymezit koncept SOP v geografickém vzdělávání. Ve výzkumné části jsou představeny výsledky sedmi výzkumů. Konkretizování výzkumných témat a z nich pramenících výzkumných otázek bylo založeno na bázi rozsáhlé literární rešerše, která byla na téma konceptu sense of place v geografickém (a environmentálním) vzdělávání provedena. Je vymezeno pět hlavních oblastí výzkumných témat: prozkoumání problematiky sense of place v publikovaném výzkumu v geografickém vzdělávání; prozkoumání vztahu žáků k jejich místnímu regionu a vztahu žáků k jejich oblíbeným místům; prozkoumání významu míst a místního regionu pro žáky; prozkoumání vztahu mezi wellbeingem žáků a jejich kontaktem s místy a přírodou; prozkoumání vlivu geografické terénní výuky na sense of place žáků. Cílem výzkumné části je zjistit, jaký smysl přikládají žáci místu a s kterými faktory tento smysl souvisí, tedy nalézt odpovědi na výzkumné otázky. Snahou je též nastínit směry dalšího výzkumu konceptu sense of place ve vzdělávání a otevřít diskuzi na toto téma. Aplikační část práce poskytuje náměty k implementaci konceptu sense of place do geografického vzdělávání (především v rámci geografické terénní výuky, inspirované mj. i v zahraničí, ale i v rámci výukové koncepce místně zakotveného učení) a diskutuje relevantnost tématu sense of place v současném geografickém vzdělávání.
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