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... Las problemáticas de las ciudades del siglo XXI son amplias y han sido ampliamente estudiadas. Una de las conclusiones de estas investigaciones es que en los últimos 50 años aumentaron la incidencia y las responsabilidades hacia los espacios circundantes o periurbanos debido a los impactos locales o regionales de la globalización, tal es el caso de la Ciudad de México (Amin et al. 2023;Martínez 2019;Sassen 2013;Pérez-Campuzano 2011;Harvey 2010). En el periurbano de la capital mexicana se encuentran una entremezcla de problemáticas características que han aumentado en gravedad, extensión y complejidad (Espinosa 2015;Sánchez, Morales y Martínez 2020;Pérez-Campuzano 2016). ...
Los pueblos originarios de la cuenca del Valle de México tienen demandas (actuales e históricas) en términos de derechos fundamentales, la mayoría relacionadas con la presencia y el crecimiento de la Ciudad de México. En años recientes el discurso dominante gira en torno a los derechos a la ciudad, que podrían ser excluyentes desde la perspectiva y experiencia de los pueblos. Cabe preguntarse entonces si para el cumplimiento de estos derechos no se quiere ser parte de la ciudad, o si ese postulado es incompatible con una transición territorial adecuada para la crisis actual. El objetivo del presente artículo es esbozar una narrativa sobre “el derecho a no ser parte de la ciudad”. Se realizó con la adaptación de un método narrativo (una organización lógica-histórica) por medio de la triangulación de la información con el trabajo de gabinete y de campo. Se concluye que esta posición se ha construido de manera simbólica por las demandas de la Asamblea Autónoma de los Pueblos de la Cuenca del Valle de México en los últimos cinco años y por otras organizaciones y movilizaciones como una forma de transición territorial justa y adecuada para la realidad del lugar.
Landlord–tenant relations are one of the core social relations of daily life yet are surprisingly under-theorized by housing scholars and geographers. This article begins to address this gap by applying for feminist scholarship on hegemonic masculinity and emphasized femininity to the case of the expansion and subsequent retrenchment of rent-control policy in Ontario, Canada in 2017–2018. Through a discourse analysis of government policy documents and news media coverage, I demonstrate that portrayals of landlords and tenants broadly conformed to characteristics of hegemonic masculinity and emphasized femininity, respectively, with landlords most commonly portrayed as ‘rational’ and tenants most commonly portrayed as ‘vulnerable’. Landlords benefit from traits associated with hegemonic masculinity even if they themselves do not embody them. Similarly, landlords benefit from the portrayal of tenants as passive victims, in need of paternalistic government protection, as opposed to potentially powerful collective actors.
This article foregrounds the interlinkages between the urban space-making of Kochi, religion and the displacement of shore communities in the decades after the Independence of India in 1947. I analyse the happenings and narratives around post-Independent India’s development initiatives as a site to understand space, land and sea as crucial resources in relation to the development of the city and the displacement of the shore communities. Specifically, I examine how the establishment of the Cochin Shipyard, a public-sector company which builds and repairs ships, is entangled with displacement and religion in the development history of Kochi, a comparatively small port city on the south-western coast of the Indian subcontinent. I also trace the refiguring of the displaced people’s land as the place of ‘revengeful ghosts’ in vernacular literature, which, I argue, shows anxieties about the unjust treatment of the evicted communities. I use a diverse range of sources including newspaper reports, biographical notes, ethnographic accounts, myths and literature to recreate this forgotten chapter in the development of Kochi.
In June 2013, Brazil witnessed one of its largest protest movements in history when more than 1 million Brazilians marched on city streets to demand improvements to urban life. As the epicenters of protests, cities have become an important location for examining the demands, politics, and social change strategies of contemporary citizenship. In this article, we analyze the evolution of Brazil’s protest movement. Based on participant observation, archival research, secondary data, and thick description, we conduct a historical event analysis. By examining the narratives, practices, and forms that emerged in Brazil’s 2013 protests, we argue that contemporary urban citizenship is transformed in important ways in response to both global and local changes. Policymakers and planners need to be prepared to deal with the realities of urbanization, and we offer perspectives on how citizenship can better accommodate new growth and societal changes.
India Migration Report 2016 discusses migration to the Persian Gulf region. This volume: • looks at contemporary labour recruitment and policy, both in India and in the Gulf Cooperation Council (GCC) countries; • explores gender issues in migration to Gulf countries; and • brings together the latest field data on migrants across states in India. Part of the prestigious annual series, this volume will interest scholars and researchers of economics, development studies, migration and diaspora studies, labour studies, and sociology. It will also be useful to policymakers and government institutions working in the area.
Can the contemporary city qualify as the topos of the good life, as it has in classical literature on human emancipation? As geographical entities, cities are hardly discernible places with distinct identities. They have become an endless inhabited sprawl without clear boundaries and they have become sites of extraordinary circulation and translocal connectivity. Similarly, sociologically, contemporary cities do not spring to mind as the sites of community and well-being. For the vast majority of people, cities are polluted, unhealthy, tiring, overwhelming, confusing, alienating. Politically, too, the contemporary city bears little resemblance to imaginings of the times when urbanism stood for citizenship, the ideal republic, good government, civic behaviour and the ideal public sphere. The politics of emancipation with a big 'P' is no longer a particularly urban affair in either genesis or practice, having given way to national and global institutions and movements. What remains of the urban as demos in these circumstances? At one level, clearly very little, as one instance in a wider demos or demon that pulls in many directions. This said, the urban remains an enormously significant formative arena, not only as the daily space of over half of the world's population, but also as the supremely visible manifestation of difference and heterogeneity placed together. Urbanism highlights the challenges of negotiating class, gender and ethnic or racial differences placed in close proximity. It also profiles the newness that arises from spatial juxtaposition and global flow and connectivity, forever forcing responses of varying type and intensity in the face of negotiating strangers, strangeness and continuous change. Possibilities thus remain for continuing to ask about the nature of the 'good city'. This paper outlines the elements of an urban ethic imagined as an ever-widening habit of solidarity built around different dimensions of the urban common weal. It offers a practical urban utopianism based around four registers of solidarity woven around the collective basics of everyday urban life. These are 'repair', 'relatedness', 'rights' and 're-enchantment'.