Almost 40% of architecture graduates choose not to practise as architects. Instead, by ‘leaving’ their chosen profession, this surprisingly large but vastly overlooked cohort are making significant contributions to a wide range of other sectors, from politics to videogame design, demonstrating that architectural training can be a pathway to roles, and even leadership opportunities, across a variety of other professions. Architecture’s Afterlife is the first book to examine the sectors into which these graduates migrate, and to identify the transferable skills that are learned, but not always taught, in their degree programmes, and that prove most useful in their new careers. The book – a result of a three-year pan-European study funded by Erasmus+ – provides a roadmap for increasing graduate employment, addressing skills shortages across all sectors and adapting curricula to changing professional landscapes. It is therefore essential reading for all those responsible for curriculum design and delivery in architecture and other disciplines, including deans, professors, postgraduate researchers and policy makers, as well as students and professionals seeking to expand their career prospects.

Driven by the Foucauldian attitude of subsuming architectural history into a genealogy of techne, Architectures of Life and Death advances a transdisciplinary approach rethinking subjectivity and exploring the political ramifications of these processes for the discipline of architecture and beyond. In contrast to mainstream approaches, architecture will not be seen as representative of culture, but as the mechanism of culture, the ‘collective equipment’ that rests on the reciprocal determination of social habits and technological habitats. In this sense, the idea that we shape our environments, therefore they shape us, is not to be taken as a metaphor. The animate has always been utterly dependent on the inanimate. A livable habitat is one which the inhabitant actively co-evolves with and which does not constitute a ready-made condition to which the inhabitant would simply have to passively adapt.

Nicely produced catalog for an exhibition at the Denver Art Museum. Features 43 ceramic and bronze jars, bowls, cups, and flasks, and traces the progression of Chinese design and decoration from its beginnings at the hands of Neolithic potters up to the creation of funerary wares by Han and Tang cra

How do places manipulate our emotions? How are spaces affectious in their articulation and design? This book provides theoretical frameworks for exploring affective dimensions of architectural sites based on the notion that heritage, as an embodied experience, is embedded in places and spaces. Drawing together an interdisciplinary collection of essays spanning geographically diverse architectural sites — including Ford’s Theater, the site of President Lincoln’s assassination; the Estadio Nacional of Santiago, Chile, where 12,000 detainees were held following the ouster of President Salvador Allende; and Unit 731, the site of a biological and chemical warfare research unit of the Imperial Japanese army in Harbin, China, amongst others — this edited collection assembles critical dialogue amongst scholars and practitioners engaging in affective and other more-than-representational approaches to cultural memory, heritage, and identity-making. Broken into three main sections: Affective Politics; Embedded Geographies; and Affective Methodologies, this book draws together multidisciplinary perspectives from the arts, social sciences and humanities to understand the role of architecture in generating embodied experiences at places of memory. This book offers interdisciplinary perspectives on fundamental questions of memory, identity and space. It will be of interest to students and scholars in the fields of geography, architecture, cultural studies, and museum and heritage studies.

On the eve of the 2008 financial crisis, Brazil implemented its largest-ever public housing program, the Minha Casa Minha Vida

A landmark volume on the uses and reuses of statuary in late antiquity.

This open access book examines the significance of gay neighborhoods (or ‘gayborhoods’) from critical periods of formation during the gay liberation and freedom movements of the 1960s and 1970s, to proven durability through the HIV/AIDS pandemic during the 1980s and 1990s, to a mature plateau since 2000. The book provides a framework for contemplating the future form and function of gay neighborhoods. Social and cultural shifts within gay neighborhoods are used as a framework for understanding the decades-long struggle for LGBTQ+ rights and equality. Resulting from gentrification, weakening social stigma, and enhanced rights for LGBTQ+ people, gay neighborhoods have recently become “less gay,” following a 50-year period of resilience. Meanwhile, other neighborhoods are becoming “more gay,” due to changing preferences of LGBTQ+ individuals and a propensity for LGBTQ+ families to form community in areas away from established gayborhoods. The current ‘plateau’ in the evolution of gay neighborhoods is characterized by generational differences—between Baby Boom pioneers and Millennials who favour broad inclusivity—signaling various possible trajectories for the future ‘afterlife’ of these important LGBTQ+ urban spaces. The complicating impacts of the COVID-19 pandemic provides a point of comparison for lessons learned from gay neighborhoods and the LGBTQ+ community that bravely endured the onset of the HIV/AIDS pandemic. This book will be of interest to students and scholars in various disciplines—including sociology, social work, anthropology, gender and sexuality, LGTBQ+ and queer studies, as well as urban geography, architecture, and city planning—and to policymakers and advocates concerned with LGBTQ+ rights and social justice.

Because every single one of us will die, most of us would like to know what—if anything—awaits us afterward, not to mention the fate of lost loved ones. Given the nearly universal vested interest in deciding this question in favor of an afterlife, it is no surprise that the vast majority of books on the topic affirm the reality of life after death without a backward glance. But the evidence of our senses and the ever-gaining strength of scientific evidence strongly suggest otherwise. In The Myth of an Afterlife: The Case against Life after Death, Michael Martin and Keith Augustine collect a series of contributions that redress this imbalance in the literature by providing a strong, comprehensive, and up-to-date casebook of the chief arguments against an afterlife. Divided into four separate sections, this collection opens with a broad overview of the issues, as contributors consider the strongest evidence of whether or not we survive death—in particular the biological basis of all mental states and their grounding in brain activity that ceases to function at death. Next, contributors consider a host of conceptual and empirical difficulties that confront the various ways of “surviving” death—from bodiless minds to bodily resurrection to any form of posthumous survival. Then essayists turn to internal inconsistencies between traditional theological conceptions of an afterlife—heaven, hell, karmic rebirth—and widely held ethical principles central to the belief systems supporting those notions. In the final section, authors offer critical evaluations of the main types of evidence for an afterlife. Fully interdisciplinary, The Myth of an Afterlife: The Case against Life after Death brings together a variety of fields of research to make that case, including cognitiveneuroscience, philosophy of mind, personal identity, philosophy of religion, moralphilosophy, psychical research, and anomalistic psychology. As the definitive casebookof arguments against life after death, this collection is required reading for anyinstructor, researcher, and student of philosophy, religious studies, or theology. It issure to raise provocative issues new to readers, regardless of background, from thosewho believe fervently in the reality of an afterlife to those who do not or are undecidedon the matter.

What happens when a monumental thing is physically destroyed? Is its "life" as a socially significant, presencing thing at an end? Or might the process of destruction work to enhance its symbolic force, mediating work and presencing power? In this book Andrea Connor traces the ‘afterlife’ of two exemplary examples of monumental destruction and their re-investment with cultural value and symbolic significance. In 1993, during the Bosnian war, the Mostar Bridge was completely destroyed. Reconstructed in 2004, as an exact copy of the original, this "new Old Bridge" has assumed an afterlife as an intentional monument to reconciliation. The World Trade Centre, in New York, has also been transformed since its destruction in 2001, as a place of national mourning and remembrance, a symbolic void marking a singular act of terrorism. Using recent work on affect and object agency Connor considers their contested reconfiguration as sites of collective remembering and forgetting in new highly charged political contexts. She argues for a more expansive notion of reconstruction – encompassing not only the material and symbolic afterlife of both things but also their affecting afterlives as they are re-assembled in the present. Provoking a reconsideration of the way monuments and heritage sites, even in their absence, become powerful agents of historical narrativization, this work will be of interest to students and scholars in a range of fields including international relations, cultural studies, critical heritage studies, and material culture studies.