The National Council of Architectural Registration Boards (NCARB) released the 2024 edition of its “NCARB By The Numbers” report, an annual survey of the state of licensure in the United States. The numbers offer an overview of the architectural profession, showing the demographics of candidates pursuing architecture licensure. While the advancements in gender equity and racial diversity have been gradual, they highlight a positive trend supported by initiatives to make licensure more accessible to a diverse demographic, in hopes of promoting a more representative architectural community.
As communities grow more multicultural and increasingly diverse, these spaces serve as physical manifestations of religious inclusion, encouraging the acceptance of religious and ethnic minorities within multicultural landscapes. Their proliferation reflects a growing need for inclusive environments that cater to diverse spiritual needs while promoting interfaith understanding. However, designing and implementing these spaces presents complex challenges, often sparking debates about representation, neutrality, and the very nature of sacred space. These discussions underscore the delicate balance architects must strike in creating spaces that are both universally welcoming and spiritually meaningful.
As we explore social practices that challenge the dominant model in architecture, we have come to recognize the significance of addressing issues related to identity, gender, race, and sexual orientation within the realm of spatial design. By considering these dimensions, we aim to highlight how the built environment can foster new ways of envisioning society and shaping our relationship with the world around us. To provide valuable insights, we have curated a bibliography that showcases the perspectives and experiences of individuals who defy the norms dictated by a universalizing approach. This collection of 20 books offers diverse narratives that invite us to perceive, imagine, and experience space through an LGBTQIA+ lens.
The early stages of practicing architecture are often met with what many explain as "the slippery slope of being an architect", where expectations do not at all meet reality of the profession and gets worse as the experience progresses. With constant burnouts as a result of working overtime and on weekends on the account of “gaining experience”, extraordinary expectations, low wages, and physical and mental strains, the prestige of being an architect has evidently vanished with modern-day work conditions. So how can architects fight for their labor rights after years of exploitation and what is currently being done to ensure them?
By defining sexuality as one of several sexual technologies, Michel Foucault has expanded our understanding of sex. This way, the relationship between architecture and the body is shaped not only by the built object, with its various spatial mechanisms for the production of bodies, but also by thinking, in the form of academic discourse. And vice versa, since gender and sexuality also impact architectural theory. One way or another, these relationships are very rich and capable of expanding our knowledge about architecture and the creation of generic sexed bodies.
Paul Rudolph, Rudolph Apartment at 23 Beekman Place, New York (1977-1997). Perspective Section, 1997. Digitized drawing | 4732 x 3416 px. The Paul Rudolph Archive, Library of Congress, Print and Photograph Division, LC-USZ62-123771. The cut shows the complexity of the space that Timothy Rohan describes as exemplary of Rudolph's approach to the private domain.
A growing number of theorists and practitioners have been discussing the impact of gender and race on the profession and theory of architecture. Issues linked to the relationship between the built environment, sexual orientation, and gender identity, however, remain particularly understudied, perhaps because of their relative invisibility and less clearly identifiable discriminatory consequences. Moreover, they are also completely neglected by design theory in the Francophone world. This article partially remedies the situation.
Architecture can be many things, also queer. Alongside many other transgressing words that carry different meanings and perspectives, this term triggers new insights into society and questions how we create architecture and urban planning projects, including their programs and activities. If there is any statement about how architecture should be done, if there is any conviction about what it represents, we wish here to avoid knowing what it is and be able to question its traditions to broaden the profession, its meanings, and social representation.
Stefan Fuchs & Raphael Dillhof interview Adam Nathaniel Furman and discuss the role and importance of facades in today's urban fabric, "in the context of a broader range of social, economic, and political issues". Part of a more in-depth study examining the role of facades in the 21st century, this discussion also raises the question of why buildings always embody the values of their creators.
https://www.archdaily.com/963168/adam-nathaniel-furman-buildings-always-embody-the-values-of-their-creatorsRaphael Dillhof, Stefan Fuchs
Collage made with photos of Matias Romero and Raquel Aviani/Secom UnB. (licensed under the Creative Commons Attribution-Share Alike 2.0 Generic license and Creative Commons Attribution 2.0 Generic license) via Wikimedia Commons
What would all the built environments be without its users? This question may make it easier to understand that not only do architecture and urbanism sustain themselves as physical spaces, but they also gain meaning mainly through the human and non-human movements and bonds, that - together with the architectural or spontaneous traces that make up the urban landscape - provoke the sensations that each individual feels in a unique way.
