A study of how the city of Port Said was created, and its spaces mutually produced and transformed through the practices of both dwellers and the state Founded in 1859, as part of the Suez Canal project and named after Khedive Said, the city of Port Said has always stood at the juncture of global, national, and local networks of forces, the city itself a reflection of many layers of Egypt’s modern history, from its colonial past through to the eras of national liberation and neoliberalism. Drawing on Bruno Latour’s and Henri Lefebvre’s conceptual works, this study examines how the ‘social’ (encompassing all aspects of human life—the political, the economic, and the social) of the city of Port Said was created, and how its spaces were mutually produced and transformed through the practices of both dwellers and the state. Looking also at the temporality of these processes, Mostafa Mohie examines three key moments: al-tahgir (the forced migration that followed the outbreak of the 1967 war and remained until 1974, when Port Saidians were permitted to return to their homes following the 1973 October War); the declaration of the free trade zone in the mid-1970s; and the Port Said Stadium massacre in 2012.

This book offers a deep exploration of architectural and urban heritage, using interdisciplinary and intercultural approaches to assess how historical, social, economic and political factors have impacted heritage development and its sustainability. It sheds light on the stakes of heritage conservation, management and maintenance in today’s globalised world. Through detailed studies of historic cities, the book explores both the tangible aspects of their built heritage (urban fabric, housing design, construction methods and materials for thermal comfort) and the intangible components of local communities (including identities, cultures, religions, values and ways of life) in diverse case studies in Egypt, France, India, Iran, Jordan, Morocco, Syria and Tunisia. By addressing not only urban and architectural heritage but also socio-cultural, environmental and political issues—including economic challenges and climatic concerns—this book is an essential resource for scholars and researchers across fields, including architecture, civil engineering, urban planning, sociology and philosophical anthropology.

A rich examination of the securitization of the everyday lives of the citizens of Cairo and how to build a more equitable urban order Until the year 2000, Cairo had been a model megacity, relatively crime free, safe, and public facing. It featured a thriving public culture and vibrant street life. In recent decades, however, the Egyptian state has accelerated a wholesale dismantlement of public education and public sector jobs and reversed the modest land reforms of the Nasser era. As a result, the vast majority of Cairo’s people have been forcibly deprived of their social rights, social goods, and educational capital. Eschewing the traditional focus on top-down regime and state security, the contributors to this volume, who represent a wide array of academics, activists, artists, and journalists, explore how repressive policies affect the everyday lives of citizens. They show the ways in which urban security crises are politically fashioned and do not emanate from the urban social fabric on their own: city crime, violence, and fear are created by specific means of extraction, production, and control. Another kind of city can live again. But how? By tackling a range of issues, including public health, transportation, labor safety, and housing and property distribution, Cairo Securitized unsettles simplistic binaries of thug and police, public versus private, and slum versus enclave, and proposes compelling new ways in which securitizing processes can be reversed, reengineered, and replaced with a participatory and equitable urban order. Contributors: Sara Soumaya Abed African Leadership Centre, Kings College London Zeinab Abul-Magd Oberlin College, USA Mohamed Ahmed Political Scientist and historian, Cairo Egypt Rania Ahmed Independent Researcher, Cairo Egypt Nicholas Simcik Arese University of Cambridge, UK Ahmed Awadalla activist, blogger at Rebel With A Cause, Berlin Germany Ahmad Borham The American University in Cairo, Cairo Egypt Miguel A. Fuentes Carreño University of California, Santa Barbara, USA Roberta Duffield Scholar on urbanism, public space, Cairo Egypt Momen El-Husseiny The American University in Cairo, Cairo Egypt Mohamed Elmeshad SOAS, London UK Ifdal Elsaket Netherlands-Flemish Institute, Cairo Egypt Mohamed Elshahed Independent Writer and Curator, Mexico City Amy Fallas University of California Santa Barbara, USA Tina Guirguis University of California, Santa Barbara, USA Elena Habersky The American University in Cairo, Cairo Egypt Hanan Hammad Texas Christian University, USA Hatem Hassan Impact Justice, Pittsburgh, USA Amira Hetaba Federal Government of Lower Austria, Austria Deena Khalil The American University in Cairo, Cairo Egypt Omnia Khalil City University of New York, USA Sabrina Lilleby University of Texas, Austin, USA Paul Miranda Nonviolent Peaceforce, South Mosul, Iraq Mostafa Mohie American University in Cairo, Cairo Egypt Laura Monfleur University François-Rabelais, Tours, France Aya Nassar Royal Holloway, University of London, UK Nora Noralla human rights researcher, Berlin, Germany Aly El Reggal Scuola Normale Superiore, Florence Italy Afsaneh Rigot Harvard University, Cambridge USA Yahia Saleh Malmö University, Sweden Bassem al-Samragy political analyst at the International Criminal Court, The Hague, The Netherlands Yahia Shawkat Technische Universität Berlin, Germany Maïa Sinno Géographie Cités Lab, CNRS / Sorbonne University, Paris France Mark Westmoreland Leiden University, The Netherlands

Argentinean philosopher, theologian, and historian Enrique Dussel understands the present international order as divided into the "culture of the center" -- by which he means the ruling elite of Europe, North America, and Russia -- and "the peoples of the periphery" -- by which he means the populations of Latin America, Africa, and part of Asia, and the oppressed classes (including women and children) throughout the world. In 'Philosophy of Liberation,' he presents a profound analysis of the alienation of peripheral peoples resulting from the imperialism of the center for more than five centuries. Dussel's aim is to demonstrate that the center's historic cultural, military, and economic domination of poor countries is 'philosophically' founded on North Atlantic onthology. By expressing supposedly universal knowledge, European philosophies, argues Dussel, have served to equate the cultural standards, modes of behavior, and rationalistic orientation of the West with human nature and to condemn the unique characteristics of peripheral peoples as "nonbeing, nothing, chaos, irrationality." Hence, Western philosophies have historically legitimated and hidden the domination that oppressed cultures have suffered at the hands of the center. Dussel probes multinational corporations, the communications media, and the armies of the center with their counterparts among the Third World elite. The creation of a just world order in the future, according to Dussel, hinges on the liberation of the periphery, based on a philosophy that is able to "think the world" from the perspective of the poor and to reclaim the Third World's distinct cultural inheritance, which is imbedded in the popular cultures of the poor. Apart from the liberation of the periphery, there will be no future: "the center will feed itself on the sameness it has ingrained within itself. The death of the child, of the poor, will be its own death." This is a disquieting but stimulating book for scholars and advanced students of philosophy, ethics, liberation theology, and global politics.

This new study from Ben Highmore looks at the seemingly banal world of objects, work, daily media, and food, and finds there a scintillating array of passionate experience. Through a series of case studies, and building on his previous work on the everyday, Highmore examines our relationship to familiar objects (a favourite chair), repetitive work (housework, typing), media (distracted television viewing and radio listening) and food (specifically the food of multicultural Britain). A chair allows him to consider the history of flat-pack furniture as well as the lively presence of inorganic ‘stuff’ in our daily lives. Distracted television watching and radio listening becomes one of the preconditions for experiencing wonder through the media. Ordinary Lives links the concrete study of routine existence to theoretical reflection on everyday life. The book discusses philosophers such as Jacques Rancière, William James and David Hume and combines them with autobiographical testimonies, historical research and the analysis of popular culture to investigate the minutiae of day-to-day life. Highmore argues that aesthetic experience is embedded in the mundane sensory world of everyday life. He asks the reader to reconsider the negative associations of habit and routine, focusing specifically on the intrinsic ambiguity of habit (habit, we find out, is both rigid and adaptive). Rather than ask ‘what does everyday life mean?’ this book asks ‘what does everyday life feel like and how do our sensual, emotional and temporal experiences interconnect and intersect?’ Ordinary Lives is an accessible, animated and engaging book that is ideally suited to both students and researchers working in cultural studies, media and communication and sociology.