LGBTQIA+: The Latest Architecture and News

This article was originally published on Common Edge.

In the post-pandemic era, an oversupply of underutilized churches is a growing reality. Besides offering explorations in adaptive reuse, what does this trend say about modern spirituality? Have humans lost interest in the sacred? In a recent article on Common Edge, Duo Dickinson addressed this concern by claiming that "the cultural change that is causing the abandonment of churches does not end the human search for the sacred."

While correctly stating that no formula can turn architecture into "the holy," he seemed to indicate that a new spirituality might still be found in architectural form. As we consider what changing forms of sacred space mean for the modern era, looking for a revitalization of spirituality through architecture alone risks a repeat of an error made in the last century: expecting too much of aesthetics.

Evolving theories in urban design seek to reframe how cities are built and experienced. As theory and practice grows more empathetic towards the needs of its diverse stakeholders, queer urban design brings a broad and holistic shift to understanding identity and community in publicly inhabited spaces. The approach challenges traditional - often rigid - methods of city planning by applying principles of queer theory to reflect fluidity and interconnectedness. On occasion of Pride Month 2024, ArchDaily investigates the building blocks of "queer urban design" to influence city planning practices to be more inclusive.

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"We are focused on creating a just public realm," said Chelina Odbert, Hon. ASLA, CEO and founding principal of Kounkuey Design Initiative (KDI), at the National Building Museum in Washington, D.C. And by just, "we mean free, inclusive, accessible, unbiased, and equitable". A "just public realm is open to everyone.” There is unlimited access to streets and public spaces so people can travel to school and work and be full members of their communities.

Unfortunately, the public realm is instead often “intimidating, exclusionary, inaccessible, unjust, and inequitable” for many women, LGBTQIA+ people, people with disabilities, and people of color. Landscape architects, planners, and others need to understand who feels safe and comfortable in public spaces or there is a risk of perpetuating inequalities, Odbert argued.

Respecting others seems like something still distant from prevailing in humanity. In a world where news bombards us with various forms of violence, it is always necessary to find ways to recognize the worth and dignity of each person and to respect differences. We need to cultivate tolerance towards what we don't know, and in this regard, architecture can be an important ally.

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Ornament and Its Discontents

Disguise, makeup. Expression of the subjectivity of a group, language, or sign. Historical document, emblem of fleeting fashions. A crime. Ornaments have been interpreted in different ways and are considered one of the most degenerate sins of architecture. Resisting the temptation of decoration has become a virtue, a legitimate sign of authenticity and a possible future.

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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.

Space as a gender adjacency and sexuality's spatial dimension are recent themes in architecture. The case of the bathroom as a gender-regulating device is a constantly discussed topic at the intersections of queer theory in architecture. The discussion is even broader within LGBTQIA+ guidelines.

The queer crowd has always been present, finding ways to exist, gather, and celebrate. Although their visibility hasn't always been highlighted throughout history due to the consciousness of having to submit to heteronormative and strict mass normality in the past, doesn't mean they previously didn't have their own spaces to call their own. Queer spaces, past and present, have been categorized as strong, vibrant, vigorous, and worthy of occupying their own place in history, filling in as safe places for identifying individuals, places of social gathering, entertainment, and even offering community housing; therefore, there will always be a need for queer spaces.

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How might your persona or act differ if you were to put yourself before society’s expectations and limitations, embracing your queerness and preferences? Looking into the impact of individuality, we talked with Andreas Angelidakis, an architect to who refers to himself as “an architect who doesn’t build”, but views architecture as a site of social interaction, creating works that reflect on the urban culture by mixing ruins, digital media, and psychology to better understand the power of finding different design paths.

While walking through the city, have you ever felt afraid to be yourself? As strange as the question may sound to some, it is a reality for most LGBTQIA+ people, who at some point have been victims of hostility when they were noticed performing outside the "heteronormative standards" of public spaces. If violence comes from social layers that go beyond the designed space, this does not exempt the importance of thinking about projects that can integrate the physical sphere and insert a symbolic or representational factor to include and educate its citizens. This is the case of Homomonument, which for more than three decades, has become a platform for queer celebration and protest in the heart of Amsterdam.

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"Growing up queer means experiencing the destabilizing absence of a broad and accessible queer history, most notably, in our case, in relation to spatial design". This account is what intrigued artist Adam Nathaniel Furman and architectural historian Joshua Mardell to bring together a community of contributors who bring new perspectives to the field of architecture and share stories of spaces that challenge cis-heteronormative morals, sheltering lives that seek to live their own truths. The result of this quest is a book titled Queer Spaces: An Atlas of LGBTQIA+ Places and Stories, which explores stories about distinct social, political, and geographical contexts within the community.

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Videos

Canada’s Department of National Heritage, along with the Minister of Canadian Heritage Pablo Rodriguez, Minister for Women and Gender Equality and Youth Marci Ien, as well as the LGBT Purge Fund have unveiled “Thunderhead” as the winning concept of Ottowa's LGBTQ2+ National Monument competition. The winning design symbolizes a thunderhead cloud, which embodies the "strength, activism and hope of LGBTQ2+ communities, and will be a lasting testimony to the courage and humanity of those who were harmed by the LGBT Purge, homophobic, and transphobic laws and norms".

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Ethical practice spans all parts of architecture. From intersectionality and labor to the climate crisis, a designer must work with a range of conditions and contexts that inform the built environment and the process of its creation. Across cultures, policies and climates, architecture is as much functional and aesthetic as it is political, social, economic, and ecological. By addressing the ethics of practice, designers can reimagine the discipline's impact and who it serves. 

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