Eu nunca pretendo me ajustar ao fanatismo religioso. Bem ajustados. Vivemos vidas virtuais, trabalhando na frente de Outlook, Word, Excel e Google, e quando chegamos em casa nos deitamos na frente do TV, ou d e em tela ou outro, ou assistimos pornografia na internet, ou jogamos algum videogame.

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On the local level I take the city for example, focusing on the importance of citizenship and democratic participation, and how this must be built from the ground up.

I also take into account the nature of 21 st century cities, which are Southern, and the majority live in slums. Human ingenuity must find a way to represent divine goodness in some of the ugliest parts of modern global civilisation, the over consumption and over use of resources.

The cities of the future are going to be made from recycled appropriated detritus of the 21 st century, and they will be as splendid and beautiful.

While I want to sketch a utopian-realist vision of future cities, it is imperative for this vision that the cities we have in min are by their nature full of slums, badly managed, with a large number of poor people, a lack of security, health and education.

This is the starting point that we need to think from, to begin imagining ways in which such a seemingly hopeless situation could be remedied and made utopic.

I believe the examples of Mazdar City, Copenhagen or that city in Korea are particularly interesting as models to be followed.

These are vanity projects made within a neoliberal systemand have unlimited resources, small homogenous populations. These planned cities do not need to adapt to hardships, and therefore as policy models are not so useful to most of the residents on Spaceship earth, whose lived reality is encumbered by many restraints which such privileged cities are not worried by.

Sure, some interesting ideas may come out of these experiences, but our general starting point, our fertile territory for change must be a city of the South.

These cities as starting points have advantages over richer cities from a sustainability perspective, because they are lower aggregate energy use.

If slums could be re-conceptualised as models for sustainability, their architecture re-organised, their local citizens engaging with each other and with public space in a new way these communities could become models for the rest of the world.

As neighbours work together and produce their own food, and green their communities, and do things to make themselves and each other happy, the people would be given back their humanity.

It is entirely possible that even such cities could become sustainable and offer quality of life for all. These cities will not be planned with the wave of a hand from remote mandarins, these must be cities built ground up cohesive integrated and organic.

These will not be the cities of huge swathes of concrete or grand public works. Cities made up of communities working together and with each other.

Slum city innovation and the African example: The way that such cities communities appropriate waste, and the solutions that these people, living without material wealth is where we start our imaginary journey.

It is with favela communities in mind where we need to think of architectonic and urban food production. It is the densely packed community life which we need to understand as the norm.

I say this both from a practical perspective, but also from a sustainability perspective also. The widespread education of local builders in bio-architecture techniques.

Connectivity … Citizens are also connected through the internet to each other and to the state, with real-time decision making and feedback on public policies.

This vision of a virtuous city and wordis underpinned by fundamental values that are paramount to constructing our vision: Sustainability, The Common Good, Participation and Volunteerism.

In our planning the vision is not considered to be virtuous if its energy requirements do not fit within these limits. We recognize that global civilisation is in the midst of a spiralling environmental crisis caused by overproduction, overconsumption and high waste production.

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City life must be geared towards self-reliance, local food production, low energy usage, renewable energy production. Therefore, air-conditioning for everyone is sustainable in the current mode, something more efficient, in compliance with planetary limits is essential.

For the effluence of the six million residents to be dumped into the sea is not sustainable, nor is current waste management processes where all the rubbish is dumped at a landfill somewhere out of sight.

In orientating policy making decisions, the common good of the city residents is of utmost importance within the limits of the above mentioned environmental constraintsin addition the city residents cannot infringe on the rights of others, such as people of another region having lower quality of life to supply the quality of life of city residents.

For example, people living near a landfill are going to be negatively affected, thus such a proposal is rejected.

Or a city which imports materials for construction which degrade another ecosystem is also not allowed. This city vision needs to be governed by the people at the most fundamental levels.

We are opposed to a command and control architecture of governance and want adequate citizen participation at all levels.

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It would be possible for an enlightened dictator to provide good for all, and sustainability, but this would not involve people at the grassroots levels.

It is imperative that neighbours learn to work together for the common good and manage the area where they live. It is essential that the population is politically informed to make decisions.

However the above two rules of the common good and sustainability trump participation, so a group of citizens who propose something which is not sustainable or which infringes on the rights of others would be prohibited.

The role of the state is not weak however, it is considered representative of the collective, and absolute authority of the common good of the citizens and has the power to conduct public works and educational drives for all.

The regulatory power of the state is supreme, and the state is in turn regulated by a full grassroots up participatory process. In what follows I discuss, from a policy-making perspective the aspect of citizenship, governance, sustainability and the application of technology.

The city I envisage must be socially cohesive at the grassroots level. It is essential that the practice of neighbours voluntarily collaborating for their own benefit must be instigated across the city.

The practice of neighbourly cooperation toward a common goal is also essential to raising community self esteem and empowerment.

Just as individuals vary in their capacity for efficacious action, so too do neighbourhoods.

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Collective efficacy is different from the traditional concepts of social capital, social ties, or networks. It is a measure of social cohesion and shared norms—a reflection of social processes and relationships, the willingness of people to work together to make things happen.

Neighbourhoods are high in collective efficacy when the residents trust each other, share common values, and are willing to intervene on behalf of the common good—for example, in supervising children and protecting public order.

Felton Earls discovered this concept from a study into what makes neighbourhoods violent in Chicago in the s. We can also see this phenomenon in neighbourhoods where families sit on front porches and communicate with each other in the evening, where the street is non-threatening communities are much healthier than areas where the street is seen as dangerous, and neighbours not to be trusted.

The solution to this malaise is for neighbours to get together, and decide through dialogue and consensus on projects which they can execute themselves, such as the clean up of a local space, or planting a garden.

These encounters between people facilitate social cohesion.

The differential ability of neighborhoods to realize the common values of residents and maintain effective social controls is a major source of neighbourhood variation in violence.

Although social control is often a response to deviant behaviour, it should not be equated with formal regulation or forced conformity by institutions such as police or courts.

Rather, social control refers generally to the capacity of a group to regulate its members according to desired principles—to realize collective, as opposed to forced, goals.

One central goal is the desire of community residents to live in safe and orderly environments that are free of predatory crime, especially interpersonal violence.

It has been demonstrated that collective efficacy approaches are very efficient in improving neighbourhood life. It only requires a small percentage of a community to invest their time voluntarily in a community to cause a broader change.

Collective efficacy research arises from discussions around violence in cities and why this happens, it emerged as a response to genetic arguments on why adolescents would turn to crime.

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Pointing out that neighbourhood, family and early childhood development factors, the ecology in which the individual grows up are the defining factors, rather than some sort of innate disposition to criminal activity.

However, for the future city in the majority world especially, the question of policing and providing security must be addressed. As mentioned above, cities with limited resources cannot train the police, or provide enough police, or even in many cases maintain a functioning justice system.

However, what can be done, which does not require non existent resources is the empowerment of neighbourhood strength and informal social control, in order to provide security in that area.

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This is not a top down approach, such as the installation of a Militia as in suburban areas of Rio de Janeiro, rather a neighbour-led approach of mutual care and concern which inhibits criminal activity.

It also has a powerful secondary benefit, which is that neighbours get to know each other. This alone is a key factor in making communities safer.

Why collective efficacy is of fundamental importance to conceptualising the future city. The policy implications which collective efficacy theory shows us are that the neighbourhood is an important site for intervention, and that neighbours dong things for themselves as a group is a key variable.

I find this so relevant for thinking about virtuous future cities because the more neighbours do things themselves, rather than wait for the state to do it, the better.

This is a good thing to do because it builds community resilience and strengthens the bonds between neighbours. Very important also, is that we address the practical issues for city-building, particularly in the developing world, where the state does not have the resources to provide adequate public services for all.

Therefore, the more local neighbourhoods do things for themselves, and are enabled and empowered to do so by the state, the better. Collective efficacy, on the other hand, can be achieved even with weak social ties: the key is a willingness to activate those networks to achieve a shared result.

It is possible for less advantaged neighborhoods to have high levels of collective efficacy. In general, though, collective efficacy is higher in neighborhoods with residential stability and high rates of home ownership, and lower in areas of concentrated poverty and disadvantage, where people feel alienated and powerless.

In order to build collective efficacy, citizens must become more active, thus the concept of. To be a citizen in the fullest sense…, you have to be active.

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It is about a willingness to get involved and make a contribution both to political debate and social action. From taking the neighbourhood as a starting point, we can begin to think of activities which neighbours could engage in for the common good, such as planting gardens, building things together, neighbourhood watch, and solidarity economies.

In addition, the more neighbours undertake this practice, the more likely true leaders will be emerge. Neighbours will see who really is working for the common good, and will elect the most virtuous leaders as local representatives.

Ibrahim Mahama working with jute fabric. Butcher has worked in some of the finest hotel chains in the country but found his true love by owning and operating his own restaurant, Creole Kitchen. Bfyne swimwear cheap men They teach values and attitudes aiming at consolidating internationalism, national identity and patriotism, a morality of work, solidarity and defense against external threats.

I propose that at the very local level, communities be strongly encouraged to meet with each other at the very local level, and to meet at least weekly to discuss the issues which affect them collectively in their neighbourhood.

From such meetings the groups should come up with policy recommendations for their area, as well as ideas and plans which they can implement themselves.

Consensual decision making skills should be imparted to communities in order for participatory decision to be made through processes of dialogue, deliberation and consensus.

In this way the amount of libraries in a given area, police incident rates, hospital services, sewer infrastructure, public spending and an endless variety of variables could be displayed on a realtime map of the city. Women’s Bikinis Two-Piece Swimsuits discounts on the best women’s two-piece swimwear Post to Cancel.

Initially at least a catalysing force will be necessary to coach citizens neighbours achieving their goals. In addition, general training programmes and capacitation will also need to occur.

Neighbours planning meetings, and community coaching sessions are informed by the pedagogy of Paulo Freire. A revolutionary approach to education.

Building local knowledge, consciousness and resilience.

No pedagogy which is truly liberating can remain distant from the oppressed by treating them as unfortunates and by presenting for their emulation models from among the oppressors.

The oppressed must be their own example in the struggle for their redemption. Alongside general campaigns to raise awareness on the importance of being a good citizen, education towards citizenship needs to be taught formerly to children to instill in them values of cooperation, voluntarism and community spirit at the school level.

In order to build cities where neighbours work spontaneously and voluntarily together, these principles must be instilled in children through the school system.

Implicitly and explicitly, Cuban education is organized to promote social cohesion around the values of the Party and state.

Values Education is a core subject in the Cuban curricula. Education, specifically Values Education, is expected to promote social cohesion by preventing internal disruption from violence, drugs, and criminality.