Henry Lefebvre - The French Giant.
He was a critic of disciplinary over
specialization such as that between economics, geography and sociology, which
'parcelled up' the study of space. He worked on dialectics, alienation,
and criticism of Stalinism and structuralism. Lefebvre wrote more than sixty
books and three hundred articles.
Lefebvre defined everyday life
dialectically as the intersection of "illusion and truth, power and
helplessness; the intersection of the sector man controls and the sector he
does not control“ and is where the perpetually transformative conflict occurs
between diverse, specific rhythms: the body’s polyrhythmic bundles of natural
rhythms, physiological (natural) rhythms, and social rhythms. The idea was that
through auto critique, people could understand and then revolutionize their
everyday lives. This was essential to Lefebvre because everyday life was where
he saw capitalism surviving and reproducing itself. Without revolutionizing
everyday life, capitalism would continue to diminish the quality of everyday
life, and inhibit real self-expression.
Urban space figures are so centrally placed in the ‘Right
to the City’, it is important to say a word about Lefebvre’s notion of space.
He takes an extremely expansive view that encompasses much more than just concrete space. Lefebvre’s idea of space includes
what he calls perceived space,
conceived space, and lived space . Perceived
space refers to the relatively objective, concrete space people encounter in
their daily environment. Conceived space refers to mental constructions of
space, creative ideas about and representations of space. Lived space is the
complex combination of perceived and conceived space. It represents a person’s
actual experience of space in everyday life. Lived space is not just a passive
stage on which social life unfolds, but represents a constituent element of
social life. Therefore, social relations and lived space are inescapably hinged
together in everyday life.
Producing urban space, for Lefebvre, necessarily involves
reproducing the social relations that are bound up in it. The production of urban space
therefore entails much more than just planning the material space of the city;
it involves producing and reproducing all aspects of urban life. For Lefebvre, then, “the right to the city is like a cry and
a demand... a transformed and
renewed right to urban life.”
The right to the city involves two principal rights for urban inhabitants: the right to participation, and the right to appropriation.
The right to
participation - maintains that citadins should
play a central role in any decision that contributes to the production of urban
space.
The right to
appropriation -
includes the right of inhabitants to physically access, occupy, and use
urban space, and so this notion has been the primary focus of those who
advocate the right of people to be physically present in the space of the city.
David Harvey
described the right to city as : -
‘The right to the city is far more than the individual liberty to access urban resources: it is a right to change ourselves by changing the city. It is, moreover, a common rather than an individual right since this transformation inevitably depends upon the exercise of a collective power to reshape the processes of urbanization. The freedom to make and remake our cities and ourselves is, I want to argue, one of the most precious yet most neglected of our human rights.’
The
Right to the City
should modify, concretize and make more
practical the
rights of the citizen as an urban dweller (citadin) and
user of multiple services. It would affirm,
on the one
hand, the right of users to make known
their ideas on
the space and time of their activities in
the urban area;
it would also cover the right to the use of
the centre, a
privileged place, instead of being
dispersed and stuck
into ghettos.
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