Production of Trialectic Spatiality UCL 2011

A dissertation submitted in partial fulfillment of the requirements for the MSc Building and Urban Design in Development Word
count: 10,021
Josue Robles Caraballo

Development Planning Unit University College London 5 September 2011
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The Production of Trialectic Spatiality | University College London |Development Planning Unit | Josue Robles Caraballo
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YOUR NAME: Josue Robles Caraballo MSC PROGRAMME: Building and Urban Design Development SIGNATURE: DATE: 05 September 2011
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Content
List of Images Abstract: The Production of the Trialectic Spatiality
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1.0 Introduction: Trialectic Spatiality 2.0 Thirdspace and Trialectic Being

2.1 The Real and the Imagined 2.2 Power and Capacity of Use
1 5
6 7
3.0 Literature Review: Community identity & Collectivism

3.1 An Individual Ontology within Communality 3.2 Community: Singular Identity within Communality
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10 13
3.3 Production of Thirdspace as a Community Stronghold 14 3.4 Active Collectivism 3.5 Community and Entities of Power 15 16
4.0 Precedence: Rendering the Thirdspace

4.1 Precedence and Study Cases 4.2 Urban Agriculture Organic Center in Habana 4.3 Casa Familiar 4.4 Inner City Arts (Not Submitted) 4.5 Bangkok Community Networks
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19 20 21 23 25
5.0 Conclusion: Thirdspace as a Comprehensive Approach

Bibliography and References
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List of Images
1.0 Introduction: Trialectic Spatiality
1.1 Diagram: Trialectics of Being 1.2 Diagram: Trialectics of Spatiality 2 2
2.0 Thirdspace and Trialectic Being

2.1 Photograph: Public space, down in San Francisco's Mission district. 2.2 Photograph: Wisconsin, demonstrating against a proposal to eliminate collective bargaining rights. 7
3.0 Literature Review: Community identity & Collectivism

3.1 Photograph: Floating Market, Thailand 10
4.0 Precedence: Rendering the Thirdspace

4.1 Photograph: Havana resident transporting bananas 4.2 Photograph: Urban agriculture organic center 4.3 Photograph: Urban agriculture organic center 19 20 20
4.4 Rendering: Casa Familiar, Possible Design Implementation 21 4.5 Rendering: Casa Familiar, Possible Design Implementation 22 4.6 Rendering: Casa Familiar, Community Kitchen 4.7 Rendering: Casa Familiar, Design Typologies 4.8 Photograph: Inner-City Arts 4.9 Photograph: Inner-City Arts, Multipurpose Courtyard 4.10 Photograph: Inner-City Arts. Center 4.11 Photograph: Inner-City Arts. 4.12 Photograph: Development Workshop 4.13 Photograph: Development Workshop 4.14 Photograph: Bang Poo Community 4.15 Photograph: BMP Design Proposal 4.16 Photograph: BMP Housing Project 23 23 23 24 24 24 25 26 26 27 27
5.0 Conclusion: Title

5.1 Photograph: Inner-City Arts, Arts Program 29
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Abstracts
The Production of the Trialectic Spatiality
We are first and always historical-social-spatial beings, actively participating individually and collectively in the construction/ production the becoming of histories, geographies, societies (Soja E. , 1996, p. 73).
The ontology of spatial use is only but a product of the users position within an array of socio-cultural forces. The state of those forces according to the Lefebvre and Soja lies within parallel flux of space, history and societal continuum. This tri-partita condition was referred by Soja as the thirdspace. Us as trialectic beings are often reduced to the relationships of History and Societal conditions, and space is often but a container or a threshold of activities (Soja E. , 1996). Therefore, neglecting to understand that ones perspective of history, society and space are in constant interactive state, continuously sculpting each other. It is therefore that ones relationship with any given built spaces is the reaction to these 3 conditions, not one or the other but all of them constantly responsive to one another. Within the continuum of this tri-partita understanding, space can be engaged in a manner that is more comprehensive of the user needs and how the users can potentially be affected. Thus, awakening the need of appropriate delivery of builtform and preventing potential neglect of particular users or groups. With that in mind, this effort will render the conditions and the forces within the capacity of use of the built-form through the trialectic spatial scope. Discussing the allegory of discourses and ideas behind the
understanding and manifestation of the user. Subsequently this critical depiction, illustrates cases or circumstances that
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render built interventions that correspondingly empower users at one or many levels. Epitomizing means of architectural and spatial vehicles that empowerment both the individual and the collectivity. Generating the thirdspace as a place of individual/communal or collective resistance. Providing options while challenging current socio-spatial oppressions.
presented the thirdspace as a three-sided sensibility of spatiality-historicality-sociality nature. Unlike Oldenburg, Soja focuses not only on the built manifestation but in the
Introduction
In 1989 Ray Oldenburg in his book The Great Good Place, he refer to the thirdspace as a place that was neither ones home or place of work, but all those secondary and supportive spaces within the community that were complementary and often the means of communal identity (Oldenburg, The Great Good Place, 1989). Oldenburg emphasized the importance of these built spaces of communal congregation as means to facilitated social engagement. These informal places of
parallel perception of the tangible and intangible forces within space. Thus,
accentuating the users individual perception of the built form as a product of space, history and society (Soja E. , 1996). Thirspace: The space where all places are, capable of being seen from every angle, each standing clear; but also secret and conjectured object, filled with illusions and allusions, a space that is not common to all of us yet never able to be completely seen and understood (Soja E. , 1996, p. 56). Its the individual and communal space of harvesting and generating the ideas in wish the ideas of fulfillment and resistance take place. The thirdspace is the only and actual space. The threshold of opportunity generated by the thirdspace its where all forces and societal implications are concurrently synergized. The thirdspace its where all conditions both real and unreal, simultaneously gel into the individual perspective. Therefore, awakening the necessity to understand the holistic
gathering can allow a continuum in the spatial engagement. Nonetheless, Oldenburg over simplify the socio-cultural implication
entwined within the capacity of spatial use. Along with the socio-cultural genealogy of space, the experience and relationships constantly engaged a series external and internal forces. In 1996 Edward Soja , departing from the allegory of ideas from Lefebvre, Bhabha, Spivak and Hooks, generated a discourse that
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complex tissue that renders ones being. Because only when the complex tissue of the individual its contextualized a fitting delivery of space and place can take place. The thirdspace its a crude picture of the nature of societal being, of human existence, and also of the search for practical knowledge and understanding (Soja E. , 1996, p. 70). The thirdspace is where ones practical information of being its pragmatized by ones relationship with Historicality-Spatiality-Sociality (Soja E. , 1996).
as way to understand the continuum of spatial cognition. Thus, provoking and
emphasizing the importance of the ones capacity to relate and experience the space where all forces exist simultaneously (Borges & Hurley, 2000). It is therefore, how to built tangible elements influenced the use as now tangible elements like social strata, religion or beliefs. As the individual relative perception of space expands thorough the intervals of the non-tangible and the tangible, one most utilize the perception of space as means to empowerment users as the space becomes a societal tool.
1.1 Diagram: Trialectics of Being. The historicalityspatiality-sociality. By Soja, 1996.
Soja states that the foundation of the trialectic spatiality lies within the sensorial core of simultaneous cultural spatial
1.2 Diagram Trialectics of Spatiality. The lived-perceivedconceived. By Soja,1996.
This perception of empowerment illustrates the importance of flexible
acknowledgement based on all experiences that we have lived, perceived and conceived. The trialectics of spatiality including both real and imagine conditions and experiences. The trialectics of spatiality uses the parallelism of the ream and the imagined to open an spatial language that rationalizes ones interpretation of a place. To elaborate in the simultaneous acknowledgment we can think of Juan Luis Borges novel, The Aleph, were he personifies the experience of the real and the imagined
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communal spaces that allow them to conduct and manifest their aspirations, while engaging the collective paradigm. Thus, developing the individual-communal capacity within a space of collective resistance (Soja E. , 1996, p. 35). The discourse of use and manifestation generates the question, of how do we identify and represent space and its relationships between individual/community, use and
social-cultural imposition. It is therefore, that the thirdspaces spatiality-historicality-
spatiality and more important how theses conditions created a route of social
sociality sets in motion the trialectics of being. Nonetheless, the individual as a being can also take part of a collective effort as ones conditions might allows. From the standpoint of an individual or a community, more than just built-form utilized for congregation its required to be empower or disempowered. As Soja reiterates, the importance of scale and its spatial implications, as the collective sum of individual perspectives that translates into a communal forces within me experience of thirspace. The thirdspace is a user subjective condition that its used as a space of resistance at many levels and circumstances. As means to illustrate the complex
betterment for both the individual and the community. In many cases generating a social capital that ensures or at the least induces future generations to have a greater range of option and faculties of development. In an effort to render and valuate the threshold of maneuver within thirspace one has to allow and create future sensibilities in the development of socio-spatial
engagement.
This effort will illustrate a
number of cases to highlight a common line within the different levels of resistance throughout the threshold generated within the thirdspace. The threshold enables the individual to have choices is the best way of realizing freedom in the contemporary
manifestation of resistance within thirdspace one must explore a diverse array of study cases. This effort will utilize cases that best showcase the individual and communal threshold of socio-cultural spatial resistance. Additional to illustration the particularities of the socio-cultural resistance, the cases will illustrates how the capacity within the threshold of resistance allowed the user to fulfill their needs, as both an individual and a community. Depicting, factor such as sociocultural of forces, difference in scale, built form, education and economical strata. The analysis will use projects in Havana, California and Bangkok as means to contextualize the different cultural ethos of the trialectics of
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society (Kahatt & Leguia, 2011, p. 23). Reiterating that the production of Trialectic Spatiality its only but a state of awareness of the pulsating polyphony of forces and conditions that are a part of the individual conditions as a product of past experiences. In an effort to gain ground, its crucial to identify how this individual cognition is then the catalyst to design spaces of empowerment. The value of this effort grounds itself on the understanding of the socio-cultural forces and particularities of any giving situation, then establishing the current capacities and obstacle respective to the case for the betterment within disadvantaged groups. The method and delivery for the
betterment of ones trialectic spatiality can only be established by the particularities of the case at hand and groups being affected. Thus, not limiting the effort to policy, built form, and or finances. As Soja states, the delivery and understanding of an appropriate engagement its based in a cross-disciplinary approach (Soja E. , 1996). It is therefore, that the trialectic spatiality betterment as a product of the acknowledgement could encompass more than just a specific
professional discipline. As it can tackle a number of conditions within an specific context. The thirdspace and the trialectic spatiality opens the discussion of how and the nature in which one can generate a space to facilitate the everyday capacity of use. Initially by acknowledging that the contextualization ones position and relationship. Moreover, its only because of the historicality-spatialitysociality experiential filters that the delivery has to be a cross-disciplinary approach that can best tackle the synergy of the trialectic beings. We are first and always historicalsocial-spatial beings, actively participating individually and collectively in the
construction/ production the becoming of histories, geographies, societies (Soja E. , 1996, p. 73). Thus, rendering the future spatial application and how they empower their users, whether this is thorough
opportunities and choices within policy, space or knowledge.

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and how they stand within their socio-cultural position. The threshold on the different groups perspective is illustrated by Spivak discourse on the subalterns as a social group Sojas idea of the thirdspace roots itself in the experience of place as a continuous and parallel perception of space, history and culture, in relationship to past experiences. However its fair to say that you can not mention Sojas thirdspace with our mentioning the individuals that he built this idea upon, primordially Lefebvre. Sojas idea of the thirdspace its greatly founded on Lefebvre idea of spatial thriding. Introduced in mainly in his book the production of space in 1974 (Lefebvre, 1991). These spatial thriding provides a more insightful cognition of ones capacity to use space. Illustrating the As the thirdspace or the trialectic spatiality acknowledges the numerous layers engaged by the users of space calls for the need of a trans-disciplinary scope (Soja E. , 1996, p. 3). Acknowledging, that the that the reason the voice of many groups cant be heard its not the product of lack of knowledge or will, its due to the socio-cultural forces that muffle their voices. Thus, one trialectics reality most levels the experiential plane field as one that everyone can use, one that constantly transform itself to
accommodate for different users and groups. Thus, addressing a great number of
professional disciplines.
individual and communal allegory within the experience of space and the built form. In other words, the thirdspace encompasses every life, every event, every activity we engage in is usually unquestionably assumed to have a pertinent and revealing historical and social development (Soja E. , 1996, p. 2). The thirdspace can allow spatial practitioners to identify disadvantage groups
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production of space its not a derivative of cartographers, urbanists, architects or
exclusive to any other professional discipline, but a multi disciplinary scope and
denomination. The scope of the thirdspace focuses on the individual subjective threshold of social capacity, therefore, engaging several disciplines. A cross-disciplinary scope that can
appropriately formulate a way of action, sculpting a spatial threshold for communal interaction and betterment. This threshold illustrates the opportunities and capacity within the use of space. Identifying the thirdspace, as both a place of resistance and social trajectory of development (Coleman, 1988, p. S95). Thus, the cross-diciplinary synthesis of delivery of space can produce a fitted solution to space without neglecting conditions or opportunities.
built
space,
and
therefore,
space
is our
subjectively
interpreted
through
individual subjective scopes, as illustrated by Borge, previously discussed. Social space takes on two different qualities. It serves both as a separable field, distinguishable from physical and mental space and also as an approximation for an all-encompassing made of spatial thinking (Soja E. , 1996, p. 62). The particular instances of self or societal governed forces are only a product on continual forces in space and policy. The empirical methods of individual spatial
2.1 The Real and the Imagined

Considering the levels experienced within the constituents of everyday spatiality. Sociocultural impositions are a language in avertedly used by ones cognition of spatiality. Lefebvre believed that the perception and understanding of space is a product of the thirding of his own longstanding interest in the dialectic of the lived and the conceived, the real and the imagined, the material world and our thoughts about it (Soja E. , 1996, p. 61). It is therefore, that one has to draw equal value to the built-form and what does it imply or relates too. An appropriate space for one user could manifest something polar opposite to another. Rendering the simultaneous cognition of the tangible and intangible equally important, as they feed from each other (Soja E. , 1996; Lefebvre, 1991). The built, the felt and the tangible are conditions that are engaged by all users of the
cognition rely on the parallel continuum of ones ability to manifest and pursue ones individual and collective objectives. The dimensions of social space comes to be scan entirely as a mental space, an encrypted reality that is decipherable in thoughts and utterances, speech and writing, in literature and language, in discourse and text , in logical and epistemological ideation. Reality is confined to thoughts and things (Soja E. , 1996, p. 63). It is therefore, that ones perception of space of the is a constant while
reinterpretation simultaneously
physical
assimilating
non-tangible
forces, such as past experiences, policies in use and or social strata. As the levels of needs are respective to the scale and the scope of the users within a community, thus, the trialectic spatiality is to link and correspond to the respective fields of resistance. Everything comes together in
Thirdspace: subjectively and objectivity, the abstract and the concrete, the abstract and the concrete, the real and the imagined ,everyday life and unending history (Soja E. , 1996, p. 56). As the imagined along with physicality becomes a constant perception of space the imagined or the ideas that ones has in regards to space can empower or oppress the users. Communal empowerment roots within the particular stronghold that provides the community and the individual their identity. An identity heavily lies as a series of occurrences, time or history. The ethos of ones identity can also be identified by acknowledging ones trialectic spatiality.
acknowledge the dualism of the individual and the communal experience as a collective and continues state of spatial resistance. The dualism of singular and communal are all too different in scale, nonetheless, one is a in fractal product of the other. The composition and therefore the necessities of each community are respective and particular to its own conditions. The faculties of spatial appropriateness its rooted by the users longing. The appropriation of space is a construct of relationship of entities of power. These power entities take place apart from the residents needs, the communal use or collective of or within communities (Dovey K. , 2008).
Identity and space are one of the cultural elements that conglomerates individual in to a social group. Many times positioning the individual within a privileged position. On the other hand, identity as a product of race, gender or creed can be the means of social marginalization (Madanipour, 2006; Hooks, 1984). Thereby, spatial identity is also a social means of contestation that has to be considered when designing and producing space, as means to stand and integration with the many social groups.
2.2 Power and Capacity of Use

Power its both a positive and a negative, it both liberates and oppresses (Dovey K. , 2008, p. 10). Within the individual positioning in the numerous social ideal stratum, one most
2.1 Photograpg: A public space, down in San Francisco's Mission district. By Robby Virus, 2009.
One cannot talk about societal power without addressing marginalized groups. As is within does group that an intent of
empowerment is particularly needed. Hooks, Mandanipour, Cornel state that marginalized groups have used whatever space they have
access to exercise their resistance to their oppression from force. Hooks illustrates how homes for female african-american become a sanctuary of personal resistance, as their capacities to use other spaces are limited. Thereby, that power contestation of new spatial development can help leveling the plain field for marginalized groups. Space becoming a tool of contestation against forces for all engaged groups. In the challenges posed by the great number of power figures and entities we most highlight the concern in which this entities could disempowered and marginalize many groups and or sector of society (Madanipour, 2006). The agenda of this power forces translate into the built-form in a great number of ways. Impositions of power to the built-form vary from a fence, a wall or something as simple as a price tag. Forces in many way are inviting as means to achieve their agenda but in many cases its only reflected as a boundary between social groups, often depriving them from option and a capacity to achieve their wants and needs (Putnam, The Prosperous Community, 1993; Dovey K. , 2008; Cruz, 1999; Madanipour, Social Exclusion and Space, 2007). It is therefore, that one most identify the
become a social capital, vehicle of socio cultural spatial enablement. However, the
individual can also use its community or social collectives as means to amplify its individual voice. Social capital inheres as a form of supportive trust in social relations or
networks of family, friends, clubs, school, community and society. It differs from cultural capital by being collective rather than individual; if you leave the group you lose the capital (Dovey K. , 2008, p. 40). It is therefore, that the social capital aught to be a product of public issues, gaining ground by generating solutions for the communally, apart from the patronage of power conditions (Putnam, The Prosperous Community, 1993). Thus, the individuality or individual fulfillment can best echo his or her demands and needs as a member of a community or a collective. Shifting the segregating or marginalizing forces from power figures to the communal subjects (Cruz, 2011; Putnam, The Prosperous Community, 1993; Madanipour, Social
Exclusion and Space, 2007). The individual and collective
manifestation is constantly linked with space, but not only a product of the built form. Power is not lodge inertly in built form. Forces, coercion, manipulation, seduction and authority are forms of everyday practice which are inevitably mediated by built form (Dovey K. , 2008, p. 17). However, the built space and its delivery becomes a platform for
individual capacity to manifest it needs and wants with the continuous contestation and divisions generated by socio-cultural forces. Within divisions and contestation of will, the power struggle of social entities can
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old and new socio-cultural constituents of struggle.
As all the built-form will engage with all user according to their respective trialectic beings, the delivery of the space most be shaped as a socio-cultural enabler. Taking in consideration the implications and the forces that it can render for a particular group. This is while maximizing the amount of
opportunities that it can provide and the projection of power created. It is therefore, that the power creates the links between space and knowledge, power, and cultural politics must be seen as both oppressive and enabling filled not only with authoritarian perils
2.2 Photograph: Wisconsin, demonstrating against a proposal to eliminate collective bargaining rights. By Getty Images, 2011.
but
also
with
possibilities
for
community, resistance and emancipation (Soja E. , 1996, p. 87). The spatial power is contextualized to the multisidedness of options required by one and all users.
Power is specialized in the sense that all agency is situated in time/space locales kitchens, board meetings, cities,
neighborhoods, lectures and clubs. Locales are akin to places inasmuch as they are meaningful center of everyday life (Dovey K. , 2008, p. 20). Thus, spatial powers most reflect a constant appropriation of the individual and communal as means to grant users the capacity to efficiently engage their endeavors. A continues capacity to engage and fulfill everyday endeavors can induce a system of social capital (Putnam, The Prosperous Community, 1993). As it sets on a platform that could induce a continues empowerment even for future users. Users of both the built-form or the system that take place within space.
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communal versus the collective and how this translates to the individuals notion of identity. The thirdspace directly enjoins all actors and elements involved, displaying a way to engage development projects by addressing the specifics and the many entities of power. Posing the need to identify the different the levels of individual positioning, as both a member of a community and as a member of a collective (Soja E. , 1996; Carpenter, Daniere, & Takahashi, 2004). The levels of affluent action within a community or a collective translate to different option in the negotiation with power structures. It is therefore, that as trialectic beings we most address the power structures and how they manifest and potential affect the community and how the collectivity can counterpart societal forces. With that in hand, one most also acknowledge the communal and the collective implications as means of identity, and what that identity reflects. The sociocultural identity is in constant retrofitting of the individual perception of space. This part of this the production of the trialectic spatiality will focus on the dichotomies of the
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3.1 Photograph: Floating Market, Thailand. By Russ Bowling, 2004.
3.1 An Individual Ontology within Commonality
The telling of the individual story and the individual experience cannot but ultimately involve the whole laborious telling of the collectivity itself (Bhabha H. K., Nation and Narration, 1990, p. 292).
The understanding of becoming of community is but a conglomeration of individual perceptions and perspective. The
binaries of singular collectiveness translate into the particular ethos of any given community. One cannot entirely endorse this insistence on the determinative vigor and full autonomy, for practical exigencies will not allow such endorsement to the privilege subaltern consciousness. a definition of the people (that place of that essence) that can be only an identity-in-differential (Spivak, 1988, p. 284). Spivak elaborates onto the ideas that the spatial flux occurs in relation to the individual particularities, such as gender, age and social strata. Thus, situating a shifting balance between knowledge and the
exercise of power is needed by the individual and the community to persuade or work around imposing social obstructions. Thereby, in the development and creation of thirdspace the capacity along with will most be equally earnest. The notion of the subjugated
knowledge does not suggest that particular groups are more or less capable, it only states that the socio-cultural forces within a given time can muffle particular groups differently at different historic periods. Spivak states and often been taken out of context to mean that socially and economically subordinate cannot act or speak because they are excluded from a cultural and political representation. Instead of simply repeating the exclusion of economically and socially subordinate groups from the dominant nationalist history (Morton, 1997, p. 10). In her discourse in regarding to the subaltern Spivak illustrates the how can communal despotic forces transcend and shape the individualism. What most be accentuated within the discourse in relationship to the trialectic being, its that the individual aught to be able to have the capacity to have its voice heard, individually or as a member of a collective. Individualism also shapes and transcend into the collective community. With this token at hand, Spivak generates the question of, how can one manifest as an individual within the communal forces?
individual capacity and the nature in which they disseminate their voice. perhaps it is no more than to ask that the subtext of the palimpsest narrative of be recognized as subjugated knowledge, a whole set of knowledges that have been disqualified as inadequate to their task or insufficiently elaborated: nave knowledges, located low down on the hierarchy, beneath the required level of cognition or scientify (Spivak, 1988, p. 25). Thus, the willingness of an individual or a community is not always up to par with its disposition. For example, Putnam illustrates how the business and community of the Tuscan states in Italy have utilized collective action as a way to achieve their needs in concord with their civil needs and not market demands (Putnam, 1993). The voice of the marginalized groups can be subjugated as well as well as their capacity. Thus, collective
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Taken as a whole and in the abstract the uneven character of the regional economic and social developments, differed from area to area. The same class or element which was dominant in one area could be among the dominated in another. This could and did create many ambiguities and contradictions in attitudes and alliances, especially among the lowest strata (Spivak, 1988, p. 284).
simultaneously (if conflictually) inscribed in both the economy of pleasure and desire and the economy of discourse, domination of power. (Bhabha H. , 1994, p. 96). Power is pulsating unfixed allegory that constantly conditions the spatial manifestation as a member of a wider community. It is therefore, to suggest, however, that there is a theoretical space and a political place for such an articulation in the sense in which that word itself denies an original identity or a singularity to objects of difference (Bhabha H. , 1994, p. 96). The transient notion of singularity catalyzes the inscriptive
The construct of power and position is always shifting in relation to the context its compared. The level of afluency of a group can change in relationship to the local and context. In order to address the singular, the individual, one needs to understand its relationship to the collective force. Not by surpassing the communal forces that are in fact the individuals but allowing for avenues for the individual to flux within a collective, while preserving their voice and identity. As the collective becomes an extension to the individuals capacity. The singular positioning often dictates the level and the nature of the participation, exposure and particularity of the communal socio-cultural exchange. As the individual and the community are often empowered
dimension of informal socio-spatial capacity. The political space constrains the behavior of the built-form and spatiality. The preconditioning of the communal dimension of usage and the possible gradients of formalities in the spatial context affects both the Individual and communal perception of identity. To formulate the complex strategies of cultural identification and
discursive address that function in the name of the people on the nation and make them the immanent subjects and objects of a range of social and literary narratives. My emphasis on the temporal dimension in the inscription of these political entities that are also potent symbolic and affective source of cultural identity (Bhabha H. K., Nation and Narration, 1990, p. 292). As a practitioner one most simultaneously consider the individual idiosyncrasy in parallel the communal
accordingly to the respective level in society apart from its capabilities. Its all too often that space and place making is inherently elite practice (Dovey K. , 2008). For that reason, marginalizing or subjugated most be able to utilize space to bridge that level of afluency and their power demands. The exercise of power through discourse, demands an articulation becomes crucial if it is held that the body is always
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binaries, as both individual and community experiences are part of the same spatial aggregate. Thus, surfacing the importance and the crucial role of how space can be use in relationship to ones social identity and the implications of the individual to the social group. The spatial aggregate is not but an idea of individual collectivism as members of a community. To habituate as a community space has to capitalize on the diversity and the demand for the susceptible flexibility. This creative spatialization involves more than wrapping texts in appealing spatial metaphors. It is vital discursive turn that both contextualize the new cultural politics and facilitates its conceptual re-visioning around the empowerment of multiplicity, the
space within a context of time and place. Thus, engaging in the active discourse of localize approaches and that one size does not fit all. Space and built-form is a radical construct of spatiality, historicality and
sociality that forms the human notion nature of existence.
3.2 Community: Thrialectic Identity within Communality

The human notion of existence constantly polarizes forces by the collective scale. Although an individual, a community or a collective can be engaging a common condition all would react differently, as the scale can provide different levels of range. The dimensions of the socio-cultural
measures that affect a given community are practically rooted to a given local. However, members of a community can have different objectives. Unlike communities, collectives are an assembly of members or entities with a common believe or objective. Nonetheless, the individual cognition is a subjective part of the community and the collective. The individual is usually affiliated with a particular local, but can chose to be a part of a collective of regard. A personal project which is symbolic and related to a collective project, such as participation in a social movement, is more likely to be authentic than the two kinds just described (Etzioni, 1968, p. 649). The relationship of social forces dictate and shape the nature of the individual and communal manifestation. In regards to space
construction of combinatorial (Soja E. , 1996, p. 93). Willingly and constantly the
community and space most morph to accommodate and induce a bond of
multiplicity as a product of the communal behavior and best interest. Soja additionally described the third space utilizing Hooks ideas, for example a powerful revisioning not only of the cultural politics of differences but also of our conceptualization of human geographies, of what we mean by the politics of location and geohistorically uneven
development, of how we creatively combine spatial metaphor and spatial materiality in an assertively spatial praxis (Soja E. , 1996, p. 97). Sojas ontological generality situates
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of production, field of cultural production are generally structured in a manner which sustains the authority of those who already possess it (Dovey K. , 2008, p. 41). The correlation of groups of different scale or interest requires an assessment of
particularities as means to have enough power to compete with the social forces at hand. The structured nature of a collective, takes shape as a consequence of the collective wants, needs or vision. This common vision becomes an instrument of reverberation of the individual voices. As part of a larger voice within a collective, reaching where the individual could not. The more prescriptive character of their control processes is evident both in the more encompassing and more intensive relations between the state (and the society) and the individual citizen and in the more specific control of the collectivities and organizations by the societal-wide political over layer (Etzioni, 1968, p. 443). Collectives can pin point strategies as the scope and effort are channeled by similar or a definitive approach, philosophy or ideology. The
completely given: thus, more encompassing units can be formed through society-wide consensus-building process. The collectivities are by virtue of their positions in a stratification structure, related to each other, and this structure limits both the need and the capacity to build consensus. We now explore these more encompassing relations, shifting our frame of reference from that of a collectivity (and its sub-units) to that of a society (and its components) (Etzioni, 1968, p. 440).
The forces, visions, and needs within a community are not homogenous, unlike the common vision of a collective. It is therefore, that the space and built-form most be able to constantly shift as means to accommodate to different thirding particularities. for both the Social spatiality and
individual
communities can operate as machinery with several moving parts or components as an active collective. Thus, constantly adapting, changing in effort, scope or scale. Thus, being capable to socially adapt to social forces for the betterment of the individual/community within a collective.
3.3 Production of Thirdspace as a Community Stronghold

The account of space goes beyond the utilitarian capacity of use, its a place where the individual can manifest his or her will and become a member of a community. However, is within the simple use of space than identity can take place. Thus, in the reflection of Spavik, Bhabha and Sojas perspectives the
individual and the communal as a member of a collective conjunction can employ different means to improve the sustainability and well being.
The collectivities as meaningful societal units and exploring the consensus-formation among them; collectivities are the starting point rather than the individual member of society. Moreover, it should be noted that the relations among the collectives are not 14
collective notion needs to be reflected by the built-form as a space of collective resistance (Soja E. , 1996, p. 35). There is a growing
awareness of the simultaneity and interwoven complexity of the social, the historical, and the spatial, the inseparability and
constantly competing levels, between the freedom and rights of individuals and the order of collective responsibility, between large-scale organizations and small ones (Hamdi, 2001, p. xviii). In the flux of the built cognition, one can seek to build architecture of possibilities in the broadest sense of the term and give this shape, spatiality and organizationally (Hamdi, 2001, p. 73).The potentiality of the community is directly intertwined with the spatial capabilities of its individuals private spaces in relationship with communal built-spaces. The public communal spaces, or lack off, become an extension of the private space. Thus, the public spatialness becomes an active part of the community members individual realm. Communal spaces are of such that acknowledges the difference with the community want and still takes place, allowing the different views and needs to be fulfilled. The built-environment, is to become a granting vehicle towards the development of the community. Thus, space roots itself in its capacity to morph for constant
interdependence. Sojas theoretical praxis directly encompasses a relation to all spatial related practitioners as it connects and engages spatial condition at a local level. The Third-space within a community is to represent and allow the nature of the native ethos. In the communal capitalization of spaces, that the conduciveness and accessibility of the spatial use most act as a tool and not as an obstacle for community members. Take enablement to mean the ability or willingness to provide the means with which to open doors and create opportunities in order to build livelihood, reduce vulnerability and sustain development. With community enablement, to focus clearly on the people and on building their capacity (Hamdi, 2010, p. 147). To reengage with the ideas that we have previously discussed the individual enablement is synonymous to the community itself, It is therefore, that planning and conveyance of the built-form is not but a product of the collective delivery.
reappropriation.
The density of life and commerce which clusters around places where buses stop. People will gather and wait for substantial periods of time and so, often and in small steps, small shops and coffee houses will open to serve them, shoeshine boys and other street hawkers will appear. At first, a small market emerges: cheaply, spontaneously, incrementally and in response to demand and to circumstance. No-one designed a market place, no-one contrived a center (Hamdi, 2001, p. 74).
3.4 Active Collectivism

When depicting the meaning of community in space, one most depict the active nature of the current paradigm and more important how the community wants to render itself as a solidarian active member of a collective. Shifting balance between
15
The determination of the third-space within a community its not of value to the existence space itself, as an object, the value of communal and public space corresponds to the possibilities of its collective faculties. The design and faculties of communal space can creatively suggest or induce a future
planning and development the object of an intervention has to address and understand its role, for example a bus stop, but additionally all the forces, connections and aspirations that community members need, apart from its subjective and architectural particularities.
communal vision. For example, It takes imagination to plant the seed of an idea of community around a bus stops and water points and to craft these creatively, with reason, as centers of community life. (Hamdi, 2001, p. xx). It is therefore, that the trialectic spatiality most informs the decision making for a fitting delivery of the built-form. This is referring to the importance of communal spaces for the vitality of the collective well being of the community. The collective use of communal space should allow for new and possible adaptation of individuals eagerness. In continuation to the previously stated case, Hamdi illustrates how a member of the community adapted and developed a networking of markets and people, his entrepreneurship, his source of information had, in many ways, enabled him to become a development practitioner in his own way right. His organization was emerging and scaling up (Hamdi, 2001, p. 76). When thinking of the trialectic spatiality one cannot detach from the understanding that
3.5 Community and Entities of Power

Within the empirical social conscription, one becomes a compulsory entity of reaction to history and culture. As respectively the rhetoric of social warfare rather welfare, a more militant rhetoric backed by a political calculus that demonizes the poor in a zero-sum game they cannot possibly win. (Soja E. W., 2001, p. 302). Sojas illustrated how Los Angeles in the past two decades has adopted a location and costumes driven development of the urban delivery. Generating movements and coalitions
consciously cross racial, ethnics, class, and gender boundaries to mobilize an
intercultural politics of space and place that is significantly different from a rigidly polarized politics (Soja E. W., 2001, p. 303).
Nonetheless, the genealogy of planning and urbanism can sculpt by those with the most affluence thus tilting the balance of the capacity of those with less power to achieve their needs. The spatial imposition of some groups is expressed as a relatively affluent residential communities sealed behind a crusty perimeter, fenced off or built within
communal spaces are a product of spatiality, historicality and sociality implications. In

16
walls (Soja E. W., 2001, p. 306), while the poor in public developments are retrofitted with street barricades and patrolled by police garrisoned on-site (Soja E. W., 2001, p. 306). Socio-economical barrier within the trialectic spatiality are one of the most disempowering forces in space, within both private and public space (Cruz, 2011). Segregating groups and from
preventing
unprivileged
achieving their wants and need. This pressing condition is constantly taking place in a crosscultural manner form California to Bangkok. Nonetheless, there are many cases and implementations that question and challenge this socio-cultural barrier, generating and developing space to provide capacity and options within space.
17
Individuals or unprivileged groups often dont have the capacity to voice and compete with imposition marginalizing forces.
Rendering the Thirdspace

History shows us that communities that were developed synergizing with both civic and communal conditions are better responsive to social forces (Carpenter,
It
is
therefore,
that
the
potential
developments are vehicles that amplify those unprivileged groups to compete and achieve there wants and needs. When selecting the precedence studies for this effort, the main goal was to display a number of
Daniere, & Takahashi, 2004; Putnam, The Prosperous Community, 1993; Cruz, 2011). The inherent relation between the original needs and the delivery of the space are reflected by the possibilities of communal capitalization within the paradigm. Bhabha, Mandanipour, Dovey, Putnam and many others have displayed the importance of allowing the individuals to engage and develop opportunities within their current local. Nonetheless, they also acknowledge that often many groups are victims of entities of power, these entities of power usually sculpt space and form in concord to their giving agendas (Bhabha H. , 1994;
developments that have overcome social forces and provided individual and the communities with opportunities of
betterment, while securing future capacities of capitalization. As mention before, the generation and development of space has to cognate the communal elements of diverse scales and wants, while reassuring ways to cultivate their respective social longevity. Respectively
addressing the legitimacy of the development of built-form within its conceptuality, apart from the use or typology. Generating an understanding on how to deliver space. Architectural manifestations such as a house, a school, a park or a simple fence can directly
Madanipour, 2007; Dovey K. , 2008; Putnam, 1993).

18
generate means of empowerment or the polar opposite. Thus, we most acknowledge that the greatest argument its not about the architectural vehicle of delivery but
communal transformative adaptation. In 1993 marked a new era for the lives of Cubans, as the lack of a reliable fuel source for their motorized means of transportation was identified. This fuel crisis particularly
understanding how those vehicles affect all potential users (Boonyabancha, 2005). To make way for such interventions, the cases selected focused and developed their solutions in a comprehensive assesment, considering the historicality, sociality and spatiality of the engaged interventions. Many of the cases selected grounded their
affected food production and transformation all over the island country (Palleroni, 2004, p. 51). This condition translated itself into a crucial change of the everyday life of the individual and the communal. Creating
pressing challenges, such as, transportation and how one navigates the city. The prescien mayor of Havana ordered a million bicycles from China setting in motion a trend that would fundamentally changes its citizens everyday lives (Palleroni, 2004, p. 51).
intervention as means to challenge the local forces by providing options within the use and behavior of space. Thereby all cases share the advantage of enriching their projects by working from the ground up (Boonyabancha, Baan Mankong: going to scale with "slum" and squatter upgrading in Thailand, 2005). Created and delivering interventions that act in response to both local forces and broader forms of power. Thus, utilizing a crossdisciplinary method to interplay and empower the thirdspace.
4.1 Precedence and Study Cases

As Lefebvre and Soja state a trialectic spatiality entwines social, history and
spatiality. Encompassing culture as a great influences on the spatial perception. For example, Cuba has been a product of paramount changes in this last century. On both sides of the coin, the political and cultural transmutation of the individual was not but a direct connection to the holistic and
19
4.1 Havana resident transporting bananas. By Bg Os, 2008.
The change of navigation from a vehicular to a pedestrian or the use of nonmotorized transportation exposes resident to a new array of socio-cultural forces. As many Cubans migrate from collective motorized means of transportation onto a individualized driven flux within the city affects the singular positioning within the community and its members. As the disruption of habitual occurrences generates a more local focus as distance becomes an obstacle in the capacity to acquire and manifest ones needs. Thereby, any development created to help the Cuban people respond to this energy crisis has to focus not on the energy but on social systems that the crisis affected.
4.3 Urban Agriculture Organic Center. By Author, 2004. 4.2 Urban Agriculture Organic Center. By Author, 2004.
meant creating a close reliable food source (Palleroni, 2004, p. 51). The potential capacity of the UOAC generated a communal space of empowerment. It empowers the community with a capacity to respond to the fuel shortage crisis by allowing community
4.2 Urban Agriculture Organic Center. Habana, Cuba

Expanding on how the effects of socio-cultural conditions affecting the
members to plant and grow a number of farming produce at the heart of the city. The production was not enough to suffice the food needs of the area, nonetheless,
experience of Havanas residents, one can further analyze the Cuban response to the 1993 fuel crisis. This crisis became the catalyst for many cooperative initiatives. One of these initiatives is the Urban Agriculture Organic Center in Habana (UAOC). The UAOC is a collaboration of local and international origin, the root of the initiative was a response to the lack of accessibility to products as the lack of motorized transportation pressed in. It became apparent to the Cuban people that their peoples future lay in the conservation and relocation of their
establishes a precedence of action for other communities. This capacity manifest as a fractal exercise, as the individuals became a empowered as a member of the cooperative and the cooperative becomes an active link with other communities. Generating not only immediate means but a cultural capital as urban farming is widely used in Cuba (Palleroni, 2004). In this case in particular, the trialectic spatiality reflects the dialectics of social forces
agricultural resources for the capital city, this

20
that strained the
community
and the
the united states. The project of the Casa Familiar at the San Ysidro, California proposed a solution for Living rooms at the border and senior housing with children (Lepik, 2010, p. 93). This project was challenged by the particularity related to high flux of immigrants in the area, while providing housing options for elderly members of the community with children. The paramount of this effort for takes on the responsibility to respond to a constant changing flow of immigrants and the permanence of the elderly.
individual to react to these forces. The spatiality and the nature of UOAC allowed the individual and community to use the center as means to mediate with the fuel shortage crisis.
4.3 Casa Familiar San Ysidro, California

The UAOC in Havana responded in an specific matter to the energy crisis, addressing a selected group within the Havana
communities. Nonetheless, the built form by itself is not a driver of spatial empowerment, however, it also constantly entwined in the perception within the trialectic spatiality. It is therefore, that the nature and the delivery of the built form most reflect the nature and the imposition that will generate upon the community and individual. The following study case embodies both a fitting
architectural response and an architecture studio that utilizes design as means of spatial contestation. Teddy Cruz has utilized architecture as means to resist unjust conditions upon immigrants in the US Mexico border. Estudio Tedy Cruz proposes affecting existing
environments thorough shifts in established infrastructure and policy (Lepik, 2010, p. 93). The engagement of this studio in the generation of spatiality for communities roots itself within the ontology of the socio-cultural needs of the groups its been design for, In this case families of Mexican immigrants in
21
4.4 Casa Familiar, Possible Design Implementation. By Author, 2004
In an effort to create an architectural conversation of the vocabulary of the built form, the Architect and Casa Familiar sought
to invent a system that would resonate with dense, multiuse, and often illegal
and
identity
is and
often
simplified
into
hegemonic
counter-hegemonic
development that has been common in the area (Lepik, 2010, p. 93). The production of trialectic spatiality situates within the
categories (Soja E. , 1996, p. 87). The modes of the socio-cultural figures of imposition, can engage a communal resistance from the collective well being. The built form can be a cultural tool of individual and communal empowerment and resistance.
discourse of the individual capacity to paramount a part of the collective. The spatial practice materialized, socially produced, empirical space is described as perceived space, directly sensible and open, within limits, to accurate measurements and
description (Soja E. , 1996, p. 66). The dominant pragmatism of the Casa Familiar echoes the flexibility of communal use by simple and deliberate moves. Casa Familiar orchestrates its many program,
accommodating a wide variety of social, cultural and commercial functions (Lepik, 2010, p. 94). Estudio Teddy Cruz utilized workshops to help and inform the process development of architectural d responses. The workshops discuss and challenge
conception of density, community, communal spaces and financing with the local residents (Lepik, 2010, p. 96). This assisted the delivery of the Estudio to create and produce an architectural product and choices for both the individual and community. The spatial choices generated by this effort grounded on information gathered at the participatory workshops, by the community members themselves. The multisidedness of power and its relation to a cultural politics of differences
22
4.5 Casa Familiar, Possible Design Implementation. By Author, 2004
The design and planning of the Casa Familiar utilize parts of the programming, such as flexible collective kitchens, farmers market, and community living rooms as a means to enable the respecting individual and communal activities to occur. Those who are territorially subjugated by the working of hegemonic power have two inherent choices: either accept their imposed differentiation and division, making the best of it or mobilize
to resist, drawing upon their putative positioning, their assigned otherness (Soja E. , 1996, p. 87).
Cruz mobilizes the collective need by employing spatial opportunities and
challenges, of this immigrant community. Not only providing a flexible housing delivery but using a direct means of communication to generate a collective solution.
4.4 Inner-City Arts Los Angeles, California

Along with the Urban Agriculture Organic Center and Casa Familiar efforts to allow communities to stand and resist sociocultural forces, the inner-City Arts program at San Ysidro is also allowing resident to resist thru power of cultural knowledge. The
program its hosted by a scheme designed and built by Michael Maltazan in 2008.
Nonetheless, the program was originated by Bob Bates and Irwin Jaeger as a response to the Proposition 13 passed during late 1970s
4.6 Rendering: Casa Familiar, Community Kitchen. By Author, 2004.
that virtually eliminated art programs from the public education system (Lepik, 2010).
4.7 Casa Familiar, Design Typologies. By Author, 2004.
4.8 Photograph: Inner-City Arts. By Lepik, 2010.
23
4.9 Photograph: Inner-City Courtyard. By Lepik, 2010.
Arts,
Multipurpose
4.11 Photograph: Inner-City Arts. By Lepik, 2010
Apart from the flexible classrooms, performance and administrative spaces the programs greatest asset is its capacity to bridge cultural knowledge enriching to poor groups of Los Angeles. Nonetheless, the builtform of this program has evolved from its humble beginnings, a storage warehouse. The program grounded its design and
development as means to flexibly host different activities, to accommodate the differences of patrons within the local Los Angeles community. The effectiveness of its current built facilities and program is based on the exponential growth that the program has taken over time. Growing as a direct relationship of the communal needs. Thus
4.10 Photograph: Inner-City Arts, Center. By Lepik, 2010
sculpting the built-form and program to accommodate the best implementation to teach and share art and cultural knowledge (Lepik, 2010). Thus, acknowledging the local
24
history, social and spatial elements affecting the community. The programs organic
In 2003 the Thai government created the Baan Mankong Program (BMP) as means to channel governmental funds towards the improvement and the betterment of current housing conditions of the poorest
approach is a fitting vehicle forms the development and enrichment of the
communal thialectic spatiality. This programs stands as Soja would refer, as a space of resistance (Soja E. , 1996). The Inner-City Arts acknowledges the state response to limit the level of arts education for low income communities, therefore providing the communities with means to fulfill the need without compromising their current condition of lifestyle. Therefore, fighting and contesting the notion that poor groups would not receive education at the level of affluent social groups.
communities in the country.
The program
paramounts the importance of a communitydriven development. In doing so, the funds and energy of the development was focused on areas that the community saw of higher urgency. This better informed the programs delivery as the localize effort was a direct response Therefore, to the socio-cultural the forces. of
expanding
threshold
capacity in the communities within the generation of the thirdspace.
4.5 Bangkok Community Networks Bangkok, Thailand

As the study cases keep respectively scaling-up, from Havanas UAOC, to Casa Familiar, to Inner City Arts, we will showcase one last scenario that encompasses a system that addresses the genealogy of the
thirdspace from a local household to a multicommunity network. The socio-cultural

4.12 Photograph: Development Workshop, Bang Poo Community. By Elian Pena, 2011
diversity within the city of Bangkok provides a great opportunity to illustrate conditions of empowerment throughout the scope within the trialectic spatiality. Along with several number of development systems used in the city, this effort will focus on the synergy of the Baan Mankong Program.
The
Baan
Mankong
Program
personified the communities as live organisms or entities of a particular need and capacities. Nonetheless, the best way to amplify the voices of those individual, groups or
communities with little power or capacity its to be a part of a larger collective. Thus, translating into a collective trialectic spatiality
25
of possibility, one that was not able to be heard or empowered without unifying by a cause or common interest. Thereby, when space is created for urban poor communities one most look at city in its entirety. Acknowledging that they are not isolated individual settlements, they have friends and allies in other communities around the city who struggle with similar difficulties. This is how communities start to build a larger platform for collaboration (Boonyabancha, 2005, p. 11).
2007; Soja E. , 1996; Lefebvre, 1991). The understanding of the juxtaposition of
similarities and differences within the number of communities in the program allow the program to deliver solutions informed from within. The program tackles a great number of issues affecting the communities. Issues varying from drains, walkways, toilets and water supply to more complex issues such as housing upgrading, relocation, flexible credit and tenure (Boonyabancha, 2005). It is due to this diversity of issues addressed by the program that the methodology of
implementation plays a crucial role in development.
4.13 Photograph: Development Workshop, Bang Poo Community. By Elian Pena, 2011
We can view the city as a collective of overlapping neighborhoods. Research on communities shows how the perception of the place its perceived in correlation to age gender, class and ethnicity (Madanipour,
26
4.14 Photograph: Bang Poo Community. By Parvathi Nair, 2011
The methodology employed by the BKP displays a comprehensive holistic
approach of identification of the forces at
hand. Boonyabancha states that the first step is to identify the figures of stakeholders in the situation at hand to render fitting means of communication among the stake holders. Secondly, meetings between the engaged community and the stakeholders take place to establish a direct and continues link of information. As a product of this constant communication between the communities and the enabling parties fitting delivery takes place (Boonyabancha, 2005).
communities themselves
(Boonyabancha,
2005, p. 3). Many communities of Thailand have had the benefit international support to assist their quest, only a product of the constant flow of information. The constant communication amongst the player can take advantage of knowledge and assets beyond the scope of their locality. Generating a greater pool of assets for the betterment of the community at hand.
4.16 Photograph: BMP Housing Project. By Noor Al Ghafari, 2011
Apart from a constant information

4.15 Photograph: BMP Design Proposal. By Noor Al Ghafari, 2011
feed between community
members and
This feed of information its known to have a great range of stakeholders and enables. Several earlier projects by
enabling stakeholders, the communities need to establish connection amongst them in order to attain the level of social voice needed to get their particular needs achieved. The collectivity of communities has behaved as a societal power core for poor communities in Thailand, facilitating generating a pool of negotiating avenues with the different
communities from local and international NGOs working in Thailand had also shown the possibilities for improving housing by lowincome
27
communities
and
networks
of
stakeholders
(Carpenter,
Daniere,
&
Takahashi, 2004; Boonyabancha, 2005). This community network has had a great level of success in becoming a strong hold of resistance for the poor. The solutions may be different in each community and region, but the same culture of collective synthesis and mutual assistance underlies them all a strength which has always existed of necessity in poor communities, but which the upgrading process is consciously helping to revive (Boonyabancha, 2005, p. 12). The constant use of collective efforts by the community in Thailand has set a strong precedence of success as means resistance and facilitation of goods in need. Thus, generating a collective social capital that fosters inter-communal relationship.
28
Thereby, assisting in the development of built and symbolic means within society. The acknowledgment of spatial users as
Thirdspace as a Comprehensive Approach

Every single individual in the planet perceives space and built-form differently. Our perspective in regards to space is part of a three part consciousness, that addresses all that it tangibles and intangibles. A spatial conciseness, which is simultaneously
thrialectic beings can help design greatly informed and fitting development. As the thrialectic spatiality makes the conditions that affect space tangible, displaying the
professional disciplines required to participate and how they need to engage with each other in the design process. (Soja E. , 1996). Securing betterment and prosperous avenues for future while addressing the immediate issues. To the precise circumstance of our present movement. It relocates us not in the past or in the tacitly built environment of the city, but in the marginality and the
interpreting ones spatial, social and historical association to space. three-sided The thirdspace is a of spatiality-
sensibility
historicality-sociality it is not only bringing about profound change in the ways we think about space, it is also the beginning to lead to major revisions in how we study history and society (Soja E. , 1996, p. 3) and therefore the production of space. One cannot generate the thirdspace, as the notion of the thirdspace is a comprehensible its ones an asset. Thus the that space
overlapping psychological, social, and cultural borderlands of contemporary lived space (Soja E. , 1996, p. 111).
thirdspace dramatizes
active
vehicle to
relationship
generating a pragmatic language that can be use to design and shape development.
29
5.1 Photograph: Inner-City Arts, Arts Program. By Getti Images, 2011
development engagement. As Soja stated, the thridspace illustrates the great number of forces that presses upon spatial use (Soja E. , 1996). Therefore, displaying and demystifying for engagement of separate professional spatial disciplines. Thereby, accentuating the need of a cross-disciplinary approach that could generate spatial responses that are at the same level as potential individualscommunities using them.
By the cases revised we have observed as developers have to go further than just addressing the situation at hand. We have seen how the projects that were developed in consultation with the
communities can grow to be community identity icon. As the project grew from the communitys disposition and accord. There could be similarities and that identify us with other groups that share the same conditioning. These similarities can also pose as social barriers from others social groups or entities of power. As many agenda driven projects have shown us, one cannot generalize or identify user in to single groups as is convenient for some institutions of power (Madanipour, 2007). One has to acknowledge the rich complexity of the trialectic beings to deliver a place of individual and communal resistance. It is therefore,
space has to address and accommodate the number of different groups within the community Thereby, without Formalize disadvantaging and any.
unformalize
regulation and barrier for the betterment of the individual, the community and the collective. Looking forward, in this effort we have highlighted the elements and social particularizes that influence ones relationship to space. To gain ground, we must ensure that a holistic assessment, such as spatial view of the 3rd space is use to inform future
30
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Lefebvre, H. (1991). The Production of Space. Oxford: Wiley-Blackwell. Lepik, A. (2010). Small Scale Big Change. New York: The Museum of Modern Arts. Madanipour, A. (2006). Roles and Challenges of Urban Design. Journal of Urban Design , 173-193. Madanipour, A. (2007). Social Exclusion and Space. In R. LeGates, & F. Stout, The City Reader (pp. 158-165). London: Routledge. Morton, S. (1997). Gayatri Spivak: ethics, subalternity and the critique of postcolonial reason. Cambridge: Polity Press. Oldenburg, R. (1989). The Great Good Place. New York: Marlowe & Company. Palleroni, S. (2004). Studio at Large: Architecture in Service of Global Community. Seattle: University of Washington Press. Putnam, R. D. (1993). The Prosperous Community. The American Prospectus , 1-11. Soja, E. (1996). Thirdspace. Journey to Los Angeles and Other Real-and-Imagined Places. Oxford: Basil Blackwell. Soja, E. W., & Hooper, B. (1993). The Space That Differences Makes. In M. Keith, & S. Pile, In Place and the Politics of Identity (pp. 183-205). Spivak, G. C. (1988). Can the Subaltern Speak? Marxism and the Interpretation of Culture .
Additional Bibliography
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Production of Trialectic Spatiality UCL 2011

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A dissertation submitted in partial fulfillment of the requirements for the MSc Building and Urban Design in Development Word

Josue Robles Caraballo

1.0 Introduction: Trialectic Spatiality 2.0 Thirdspace and Trialectic Being

3.0 Literature Review: Community identity & Collectivism

4.0 Precedence: Rendering the Thirdspace

5.0 Conclusion: Thirdspace as a Comprehensive Approach

2.0 Thirdspace and Trialectic Being

3.0 Literature Review: Community identity & Collectivism

4.0 Precedence: Rendering the Thirdspace

5.0 Conclusion: Title

as way to understand the continuum of spatial cognition. Thus, provoking and

1.1 Diagram: Trialectics of Being. The historicalityspatiality-sociality. By Soja, 1996.

This perception of empowerment illustrates the importance of flexible

social-cultural imposition. It is therefore, that the thirdspaces spatiality-historicality-

This effort will illustrate a

opportunities and choices within policy, space or knowledge.

production of space its not a derivative of cartographers, urbanists, architects or

2.1 The Real and the Imagined

2.2 Power and Capacity of Use

Exclusion and Space, 2007). The individual and collective

old and new socio-cultural constituents of struggle.

3.1 An Individual Ontology within Commonality

sociality that forms the human notion nature of existence.

3.2 Community: Thrialectic Identity within Communality

construction of combinatorial (Soja E. , 1996, p. 93). Willingly and constantly the

community and space most morph to accommodate and induce a bond of

3.3 Production of Thirdspace as a Community Stronghold

3.4 Active Collectivism

3.5 Community and Entities of Power

consciously cross racial, ethnics, class, and gender boundaries to mobilize an

communal spaces are a product of spatiality, historicality and sociality implications. In

Rendering the Thirdspace

Madanipour, 2007; Dovey K. , 2008; Putnam, 1993).

4.1 Precedence and Study Cases

4.1 Havana resident transporting bananas. By Bg Os, 2008.

4.2 Urban Agriculture Organic Center. Habana, Cuba

agricultural resources for the capital city, this

that strained the

4.3 Casa Familiar San Ysidro, California

4.4 Casa Familiar, Possible Design Implementation. By Author, 2004

Cruz mobilizes the collective need by employing spatial opportunities and

4.4 Inner-City Arts Los Angeles, California

4.7 Casa Familiar, Design Typologies. By Author, 2004.

4.8 Photograph: Inner-City Arts. By Lepik, 2010.

4.9 Photograph: Inner-City Courtyard. By Lepik, 2010.

4.11 Photograph: Inner-City Arts. By Lepik, 2010

approach is a fitting vehicle forms the development and enrichment of the

communities in the country.

capacity in the communities within the generation of the thirdspace.

4.5 Bangkok Community Networks Bangkok, Thailand

thirdspace from a local household to a multicommunity network. The socio-cultural

2007; Soja E. , 1996; Lefebvre, 1991). The understanding of the juxtaposition of

implementation plays a crucial role in development.

4.14 Photograph: Bang Poo Community. By Parvathi Nair, 2011

The methodology employed by the BKP displays a comprehensive holistic

approach of identification of the forces at

4.16 Photograph: BMP Housing Project. By Noor Al Ghafari, 2011

Apart from a constant information

feed between community

Thirdspace as a Comprehensive Approach

5.1 Photograph: Inner-City Arts, Arts Program. By Getti Images, 2011

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