Understanding Of Home Research Articles

The experience of a dweller: exploring the concept of modernist planning in Ataköy housing

ABSTRACT Designed by local urban planners and architects in the 1950s, led by Italian architect Luigi Piccinato, the Ataköy housing in İstanbul has become a modernist landmark. While Ataköy satellite city has received criticism for its urban form and impact on the texture of urban life, in today’s globalised world, the specificity of place is often lost, and Ataköy satellite city can evoke and strengthen a sense of place and belonging. This article addresses the concept and experience of home in Ataköy and as experienced through autoethnographic analysis. Given the lack of an ‘insider’ understanding of home in the existing literature, this article makes a unique contribution to the literature by providing an autoethnographic account of Ataköy. The analysis illustrates that architecture and urbanism are more than just design fields, strategies or narratives generated by planners; they are lived realities experienced and felt by those who inhabit spaces. By considering my own lived experiences and those of the dwellers and incorporating these into placemaking, I aim to develop an ‘insider’ approach to evaluating housing design that transcends and integrates the deficiencies commonly identified in modernist environments. This approach helps to develop a more comprehensive understanding of housing in urban environments.

Homing desires: Transnational queer migrants negotiating homes and homelands in Scotland

A vast literature on the home across sociology, human geography and cognate disciplines has mapped out home as a messy conceptual terrain. Critical perspectives have theorised home as simultaneously imaginative and material, and argued for the importance to pay attention to both dimensions. Following in this tradition, empirical research has explored how ‘home’ is understood, imagined and experienced in everyday life, and how imagery and experiences of home are inflected by class, race/ethnicity, migrancy, gender, sexuality, age and able-bodiness. In the literature on home, however, migrancy and sexuality are rarely brought together. This article advances existing debates on the home though an intersectional exploration of the home/migration/sexuality nexus, drawing on research with queer migrants from Central Eastern Europe (CEE) and the Former Soviet Union (FSU) living in Scotland. Methodologically, the article draws on photo diaries and photo elicitation interviews to explore queer migrants’ sense of home: an approach that allows us to untangle the spatial, material, imaginary, affective and temporal dimensions of home. Empirically, we show how both migrancy and sexuality inform our participants’ complex experiences and understandings of home. Conceptually, the article brings into conversation literatures on the migrant and the queer home, which have hitherto been largely separate, and proposes ways to advance the exploration of the home/migration/sexuality nexus.

PANTI SOSIAL TRESNA WERDHA DI BANJARBARU

Panti Sosial Tresna Werdha (PSTW) in Banjarbaru is an alternative residence intended for neglected elderly. The neglected elderly are categorized into two types, including economically neglected and socially neglected. This affects both physical and non-physical needs. To meet their needs, Tresna Werdha social institutions provide housing and various facilities that support elderly activities. Apart from physical needs, non-physical needs are the most important thing for the elderly. To be able to interpret the non-physical aspects for the elderly, it is necessary to review using the Behavioral Architecture method. This method aims to review space elements which will then be eaten with an understanding of home by aspects of Order, identification and dialectic processes. This is still a basis to be applied to the analysis. So the need for the theory of the hierarchy of basic human needs (maslow) to translate the analysis into a concrete form (architecture) in the form of physical needs physiological.needs, safety.needs, belongingness.needs, esteem.needs and.self.actualization. The concept refers to the five aspects of Maslow's theory which is contained in the concept of function and site in the design of the Panti Sosial Tresna Werdha (PSTW) in Banjarbaru.

‘Empty returns’: home and its unmaking during Greek-Cypriot refugee women’s return visits

ABSTRACT The 1974 Turkish invasion of Cyprus led to the division of the island between the Turkish-occupied north and the Greek-Cypriot Republic in the south. For approximately 30 years, the Greek and Turkish-Cypriot communities on the island were prohibited from ‘crossing’ to the other side. However, the relaxation of movement restrictions in 2003 provided an opportunity for many displaced persons from both communities to visit their former homes and villages once more. This paper explores the ways in which Greek-Cypriot refugee women experienced these return visits. It draws on oral history interviews to investigate how the physical return and re-experience of the refugee house has been significant to them and their understanding of home. The paper argues that the tension between the remembered and encountered home led to an inability to re-establish meaningful connections in terms of the refugee house, giving rise to a home-unmaking that questioned their association with it. The paper contributes to the existing literature regarding the ways in which home comes under question or is unmade, revealing how return and homecoming can damage previously associated meanings of home and have effects on how a dwelling is understood and experienced.

Domestic colonisation: The centrality of the home in experiences of home‐takeovers and hate relationships

AbstractIn this paper we introduce the concept of ‘domestic colonisation’ as a contribution to the literature on critical geographies of home. This provides a lens to focus on the ways in which domestic spaces might be exploited and/or dominated though familiar relationships. With reference to two research projects in North East England, we explore everyday occupations and sieges of home‐spaces by neighbours as a means of reinforcing positions of relative social advantage. We show how these experiences become overwhelming through the intrusion of home‐spaces and (with it) the life worlds of already structurally vulnerable(ised) communities. Domestic colonisation allows us to think through both the damage done through/to the home and connections beyond those spaces. To do this we focus on ‘home takeovers’ (or ‘cuckooing’) and ‘hate relationships’. Our work on cuckooing shows how the occupation and control of the home by those who re‐produce and seize upon structurally vulnerable(ised) people, is a process which re‐configures the home as an exploitable resource. Understandings of home and intimate social relationships as ‘private’, combined with complexities regarding culpability, conceal the damage done in contexts of diminished social infrastructure. With reference to our work on hate relationships, we outline how homes are a means of identifying and targeting those who become subjected to a range of hateful acts. This produces everyday spaces of siege and entrapment that control, immobilise and are difficult to escape. Formal interventions are unable to adequately support those victimised through lack of recognition, misrecognition as atomised disputes and a tendency to (re)move those victimised. We end by questioning how we might better address the needs of those subjected to such harms, with an emphasis on the relational production of the home.

Under lockdown: Remaking “home” through infrastructures of care during COVID-19

This paper examines how poor urban residents in the Sun Valley public housing community in Denver, CO (US) experienced the pandemic during the first few months of the crisis. Employing a framework that focuses on people, community, housing and home as potential spaces and possibilities of “infrastructures of care”, this research examines the strategies and practices that emerged during the pandemic to address the immediate needs and concerns of the Sun Valley residents. We consider how these practices and the pandemic itself have potentially led to new imaginings and understandings of home and community, both at the intimate and collective scales. Using qualitative methods and photo-voice techniques, we documented residents’ experience during lockdown. Their narratives reveal the many ways the COVID-19 pandemic has affected people’s lives and highlight how community support, services and home are necessary for ensuring that residents can develop resilient infrastructures of care that allow them to overcome public health crises.

The Paradox of Home in Heidegger’s Philosophy

Heidegger’s philosophy has influenced largely the humanities and arts and has also been a source of interest in architecture. Although Heidegger has written on architecture, this paper will argue that one of the key topics in his philosophy, intertwined with architecture, is the concept of home (das Heim). In Heidegger’s philosophy, the homely (das Heimische) was intertwined with its opposition, the uncanny (das Unheimliche). This paper discusses the different understandings of home in Heidegger’s seminal works. The paradoxical structure of home in Heidegger’s philosophy is discussed, as home in Heidegger’s philosophy is impossible for modern man with his horrifying nature, perpetuated by the uncanny.

Longing for a Forever Home: Ontological insecurity is collectively produced in fixed-term supportive housing for families

ABSTRACT Increasingly unaffordable housing means that family homelessness represents an urgent issue for social policy and practice. Targeting families at risk of homelessness, Supportive Housing for Families (SHF) subsidizes leases and offers support aimed at sustaining tenancies and family unity. We explore how short-term funding cycles in an advanced welfare system impacts experiences with service delivery. Building on housing scholarship employing an ontological security lens, we interrogate the temporal dimensions of SHF, and how these are intertwined with understandings of home in spatial terms. The analyses are based on research conducted to examine a 12-month SHF pilot in Southeast Queensland, Australia. We analyse qualitative interviews conducted with families (n=17), statutory child protection officers (n=7), and SHF support workers (n=10) involved in this pilot. Findings indicate that fixed-term funding impacts every aspect of service delivery, resulting in the collective production of ontological insecurity, as families continue to long for a forever home.

Home as an Uncanny Site of Violence in Polish-Jewish Autobiographical Texts on the Holocaust

Autobiographies frequently feature the author’s understanding of home as an anchoring ground for the creation of the self. While home in such texts often invokes childhood and family, in the context of Jewish life in twentieth-century Eastern Europe, home became a complex site with a double function. Because the German authorities targeted Jewish material culture early in World War II, the destruction of communal buildings and family dwellings was unavoidable; for many, it was the first encounter with what would become the Nazi project to murder the Jews of Europe. We argue that home in Jewish wartime autobiographical texts is made to signify both a nostalgic longing for the place and objects that represent intimacy, shelter, and belonging, and at the same time, a marker of profound losses. We trace this double meaning of home by analyzing a range of Polish-Jewish ego-documents from the 1940s. Through this analysis, we show that home’s double function allowed the authors to inhabit (textually) a place of memory, asserting a claim to a prewar life with its own specific material culture, while also depicting a haunted emptiness that stands in for other losses that the writer cannot represent through language. To develop this elaboration of home’s function in the texts, we draw on and expand the concept of domicide, which identifies the loss of home as a specific type of violence. We conclude that the impact of anti-Jewish violence on the self is expressed through memory and uncanny hauntings of material culture.

Rooms for Loss: Literature and Healing at Home

In March 2020, I received an email instructing me not to come back to campus to continue my coursework in person. My husband and I had recently bought a 1900 American Foursquare HUD house to restore, exploring our own spatial dimensions as renovators and first-time homeowners of a broken, rundown home we yearned to bring back to life. The interiority of the monastic experience that I loved to read about and research suddenly mirrored my own experience of being a PhD student during a pandemic.Silva Martinez-Falquina uses the term “literary activism” to telegraph how literature has the ability to move people to action. She applies this concept to Louise Erdrich’s 2017 dystopian novel Future Home of the Living God, which is as much about home and belonging as about social fear, oppression, and reproductive rights. Reading about Cedar Hawk Songmaker’s decision to house her baby as the conservative government collects pregnant people for experimentation as my own growing baby kicked the novel’s hard cover from its resting place on my stomach, I circled back to the spatial dimensions of grief and loss, mourning the loss of my own “normal” pregnancy and birth experience. This article is as much an exploration of trauma and literature as a healing mechanism as it is a memoir of my own understanding of home and its iterations during 2020’s incalculable transformations.

Lacking Home: Lacan Reads Diaspora1

ABSTRACT Diasporic dislocations entail the loss of a real, imaginary or mythologized home – a stand-in for various losses in displacement – which causes mutations in diasporic subjectivities, necessitating their re-subjectivation. Drawing upon Jacques Lacan’s concept of lack, this article posits that home is a constitutive lack of diaspora – an extension of the primally lost object of desire – which is installed via the subjectivation process entailing Lacan’s three Oedipal ‘moments of crisis’ namely frustration, privation and castration. Contrary to the conventional understanding of loss of home as a pathological illness, the article further argues that this lack functions as a source of creativity, enabling diaspora to create various day-to-day cultural and social forms leading to their painful, yet rewarding acculturation in the hostland. This understanding of home as creative lack justifies the nature of diasporic anxieties as manifestations of an ontological void which are, impossible to cure, but viable to manage.

Moving Together

In the wake of Hurricane Katrina and the subsequent floods in New Orleans, traditional community networks and support systems were in shambles. As neo-liberal forces moved in to privatize vast swaths of society, a clash over gentrification within the city quickly set in. Newcomers to the city pushed former residents – especially Black citizens – out of their traditional neighbourhoods and simultaneously instigated cultural battles locals viewed as anathema to their understanding of home. Amid these disputes, Junebug Theatre company, the oldest Black theatre company in the city, launched a series of solidarity building artistic engagement programmes entitled Homecoming Project to educate the public on local histories. Using Black feminist theories of solidarity, I theorize this project as embodied ‘rememory’ work, utilizing Toni Morrison’s conception of rememory ‘as in recollecting and remembering as in reassembling.’ In working with community members to collect memories and then instilling audiences with these experiences through a neighbourhood-based second-line (a traditional New Orleans roaming dance and music performance that has roots in the city’s jazz funeral tradition), Homecoming Project works as an embodied memory machine. Across the Homecoming Project performances, I articulate how the project built a ‘spirit of solidarity’: a frame I develop to articulate the process of ritual-based group solidarity that acknowledges inter-group tensions while uniting allies through shared experiences of place.

“They say this is a home”: the challenge of “home” in residential care settings for old and young

In this article, we want to bolster a critical discussion of how the “home” is used in research on residential care, and additionally make sense of young and old residents’ feelings of resistance, through the lens of a critical geography of home. We illustrate how the home ideal might be provocative and frustrating for the residents, although previous studies point out that the ideal is used by staff and in policy to reassure residents of a sense of belonging and mastery. Examples from interviews with young unaccompanied boys as well as older residents living in residential care have been used and the analysis resulted in two themes: “Residents’ conflicting experiences of space” (shared space, restricted space and regulated space, and “Residents’ feelings of homelessness” (transitional space and encroached space). How the residents themselves understand the space that is called their home and why their home can stir ambivalent or negative feelings of isolation, exclusion, and homelessness, is relevant in order to avoid romanticizing home. Residents’ understanding of home can be different from the staff, a reminder that home is a much more complex notion than the rosy ideal.

Are We All Refugees?

ABSTRACT This article examines the refugee experience as a loss of home. When home is viewed as much more than simply a place but is understood as a concept that signifies how human beings locate themselves among other human beings in the world, the loss of home is seen as almost always traumatic. The article begins with the psychoanalytic literature on the refugee experience. Then with reference to a study of the refugees of the Fukushima earthquake, tsunami and nuclear reactor explosions, it discusses the societal traumas that drive people out of their homes. It is suggested that all humans share a sense of radical anxiety upon being disconnected from or unstably bonded to home. Next, Buber’s understanding of home is considered. The article concludes with an illustrative clinical vignette and a discussion of the possible intergenerational transmission of exile and homelessness starting with the experience of early humans.

No Obvious Home: the Public’s Dialogical Creation of Home During the Third Wave of Decolonization

The global crises we currently face, ecological, refugee-related and dealing with austerity arising out of the Covid-19 pandemic share a common feature. Together they have the capacity to call into question shared understandings of what constitutes the physical, political and psychological boundaries of home. Consensual understanding (social representations) of home, if unexamined, risks retaining primordial, stable, bounded and historically continuous dimensions. The focus of this article, to this end, is the public’s understanding of home. The “un-homing” techniques used by populist leaders are brought into dialogue with how citizens, as dialogical selves, talk about home. The contours of common-sense on belonging are being informed; it is proposed by a third wave of decolonization. Stimulus-led interviews (N = 76) were conducted in England, Germany, Ireland, Scotland and Sweden. Dialogical analysis shows the public use two social representations relating to (i) freedom of movement and (ii) how the world is organized. These social representations decolonize home beyond national/transnational boundaries towards the transglobal. Citizens, irrespective of degree of migration, navigate future (in) securities using intergenerational dialogue. This serves to anchor transglobal migration-mobility to intergenerational continuity and the possibilities of travelling together through life. Public dialogue, when diffracted into a spectrum of positions on home, has the capacity to counter black/white, us/them, xenophobic protectionism within nationalist populism. In conclusion, scientific studies which reveal the depths of public capacity may become centrally important to post-pandemic recovery.

Home-in-language: examining Tibetan migrants’ narratives of homeplace amid China’s urbanization

ABSTRACT This study examines Tibetan migrants’ well-being by exploring their understanding of home and how they remake its meaning in the middle of a migration into intensive urbanization in China. We look at outmigration as a language-learning and -imposing process. Grounding Heidegger’s notion of home-in-language in Tibet and its people, this study found: (a) Tibetan language speaks of a geo-cultural home; (b) a shared language and language alienation both bring home near, even as it is still far away in reality; and (c) language remakes home as auspicious connections arises among Heidegger’s four elements of earth, sky, mortals and divinities.

"Racial Disorder Syndrome": Observations on Racism in Chimamanda Ngozi Adichie's Americanah (2013)

"Racial Disorder Syndrome":Observations on Racism in Chimamanda Ngozi Adichie's Americanah (2013) Jana Fedtke (bio) Situating Adichie's Work In her blog post, Ifemelu—the protagonist of Chimamanda Ngozi Adichie's 2013 novel, Americanah—writes: "In America, racism exists but racists are all gone […] the manifestation of racism has changed but the language has not […] maybe it's time to just scrap the word 'racist.' Find something new. Like Racial Disorder Syndrome. And we could have different categories of sufferers: mild, medium, and acute."1 While the novel was published in 2013, its topics have remained timely. In fact, they may have acquired renewed significance in light of George Floyd's death in May 2020, among many others, and the Black Lives Matter movement over the past few years. Racial differences have also been exacerbated during the coronavirus pandemic in 2020 and beyond. According to the CDC, "The COVID-19 pandemic has brought social and racial injustice and inequity to the forefront of public health. It has highlighted that health equity is still not a reality as COVID-19 has unequally affected many racial and ethnic minority groups."2 Adichie's novel addresses racism and its structural inequalities to showcase the pervasiveness of racist attitudes in the United States of the early 21st century and elsewhere. Americanah shows that we are far from living in a post-racial world. Often hailed as a representative of Afropolitan literature,3 Chimamanda Ngozi Adichie's work typically explores timely issues of, for example, neo/colonialism, gender, and politics in her novel, Purple Hibiscus,4 her short story collection, The Thing Around Your Neck,5 and her short stories, "The Arrangements"6 and "Zikora,"7 to name but a few. Adichie has also reflected on literary concerns and feminist perspectives in her TED talk, "The Dangers of a Single Story,"8 and her essay, We Should All Be Feminists.9 Americanah's transnational setting spans Nigeria, the United States, and the United Kingdom in a post-9/11 world. The protagonist, Ifemelu, encounters a world full of racial prejudice during her time in the [End Page 59] U.S., which she examines in her anonymous blog titled, "Raceteenth or Various Observations About American Blacks (Those Formerly Known as Negroes) by a Non-American Black." Among other issues, she focuses on hair, pan-Africanism, and gender in her meditations and explorations that take on a political overtone. Americanah is thus an inquiry into our understanding of home, diasporic and transnational experiences, ethical responsibilities, racial stereotyping, gender issues, and class consciousness. Various scholars have explored issues of transcultural identities and Afropolitanism in Americanah.10 Questions of "race" are an equally prominent topic in the novel, especially when read through the lens of Critical Race Theory (CRT) as explained by scholars such as Kimberlé Crenshaw, Richard Delgado, and Jean Stefancic.11 "The perfect metaphor for race in America right there? Hair …" Adichie has talked about her own experience with "race" after coming to the U.S. from Nigeria: "race is something that one has to learn. I had to learn what it meant to be black […] When I came to the United States […] I already knew that to be 'black' was not a good thing in America, and so I didn't want to be 'black.'"12 At the same time, the author is aware of her status as an outsider: "My experience of blackness is different from African Americans, and for me it's still a learning process, because there are things that I can't inhabit. Now I know racial subtleties, now I get it. But I don't have the history, and it's different."13 While the narrative may overlap with Adichie's personal life, it is not necessarily autobiographical writing. Ifemelu is a distinct character who becomes a semi-public persona14 due to her blog on her observations of "race" in the U.S. In its reflections on everyday life in the U.S., the blog showcases the racism people encounter "while black."15 The protagonist functions as an observer who watches from a certain distance, yet is keenly aware of...

Mothers’ understandings of ‘home’ after relationship separation and divorce

ABSTRACT This paper explores 35 mothers’ understandings of home after relationship separation, along with barriers and facilitators to creating home post-separation. No previous research has done so. We found that for mothers, like their children, home was complex and multidimensional, and rarely defined just in terms of physical space. Rather, it was a relational concept, with physical space providing the context for relationships with family, neighbourhood and community, to feel safe, and the opportunity to be oneself. More than half the mothers in the study reported experiencing domestic and family violence by their former partners and, for some, this had continued after separation. While the ongoing impacts of domestic and family violence significantly challenged some mothers’ ability to create home, separation and a level of liberation from violence could also mean that they were able to create home for the first time for themselves and their children.

Home in Australia: Meaning, Values and Law?

This article argues for an expansive understanding of home as an experience, and so pushes beyond the traditional bounds of (home)ownership – either freehold or leasehold ownership – as restricted to house. Home – the desired experience motivating the article – is a feeling of security, self-expression, and relationships and family. Laws, it is argued, must embody certain conditions for individuals to experience home in this way, and these are discussed. Overall, the article’s contribution is to encourage future legal research into whether specific Australian laws are perpetuating an inferior experience of home for some individuals because they undermine conditions for home set out herein. However, the article recognises that home is a challenging concept. As such, an important qualification is that the arguments presented about what home is, and the conditions under which it is achieved, are informed but not definitive. The subjective experience of home will likely differ between individuals. That said, the discussion of home in this article has ample support in the literature.

Perceived Understandings of Home and Self-identity among Mainland Chinese Dual Migrants in Macao

ABSTRACT This paper focuses on the meanings of home and self-identity perceived by mainland Chinese dual migrant workers in Macao. Due to the high living cost in Macao, a majority of mainland Chinese labour migrants choose to migrate daily across the Zhuhai-Macao border. Drawing upon fourteen in-depth interviews and two group discussions among low-skilled labour migrants from the mainland, findings show the co-existence of temporality and situatedness in the mobilized experiences of mainland Chinese dual migrants. Home is found to be an emotional and social investment, tied to a fixed, remembered space, and a mobile, multi-layered, and unstable site, impacted by the experience of daily cross-border mobility. Impacted by the Zhuhai-Macao border, participants may self-identify as ‘outsiders’ to Macao, who ‘belong’ to a place in mainland China due to the perceived hierarchy in Macao society. However, this identification is fluid and dynamic, and changes within and across social groupings and settings. Findings from this study shed light on China as a special context for internal and border-crossing migration.