1.2. Habitat and Habits

But what we can see similar is both the Cretto and Gibellina Nuova has one common thing which is silence, the first is a city forever captured under a shroud of cement. The Cretto is captured which is archaeology of archaeology as a reminder of the past; and the second is a cemetery of houses, squares, monuments, and unfinished infrastructure.

This chunk discusses two locations, Cretto and Gibellina Nuova, emphasizing their quietness and what they symbolize. Cretto represents a city that has been covered with cement, turning it into a form of archaeological site. It's a reminder of the past and serves to memorialize what once was. In contrast, Gibellina Nuova is described as a cemetery that holds remnants of houses, public squares, and monuments that are unfinished, symbolizing loss and unfinished stories of the people who lived there.

Imagine a quiet, deserted village that used to be vibrant and filled with life, but now has only skeletons of buildings left. Visiting such a place can elicit feelings of nostalgia and sadness, similar to what one would feel when reflecting on lost opportunities or relationships. This illustrates how physical spaces hold emotional stories of their past.

When we talk about the philosophical aspect of place, where especially we talk about the perceived space, and the lived space where certain sense of emotional attachments place on the daily where the habitat and habits interact with each other.

This chunk delves into the philosophical understanding of how we perceive places and how these perceptions affect our daily lives. It distinguishes between 'perceived space'—how we view a location in our minds—and 'lived space'—our actual experiences in that space. The interaction between our habitat (where we live) and our habits (daily practices) creates emotional attachments that shape our sense of belonging in a particular place.

Consider a childhood home. Even if you move away, the memories of laughter, family gatherings, and special moments there can create a strong emotional bond. This shows how our lived experiences in a habitat can significantly affect how we feel about that place, making it a crucial part of our identity.

He reflects about second birth Bourdieu talks about second birth these are some of the refugee homes which were created by the Ikea. People from Syria or Afghanistan they were forcibly given these kinds of prefab elements to use, it could be a tent cities, it could be camps, it could be many other forms where because they are forced to enter into a different field, so that is where they have to learn a different practice, different set of rules, different process.

This chunk refers to the concept of 'second birth' as described by Bourdieu, which concerns how displaced people adapt to new environments. In this context, refugees from countries like Syria or Afghanistan are provided with temporary housing solutions, often with prefabricated elements from companies like Ikea. These individuals face the challenge of adapting to new rules and practices within unfamiliar living conditions.

Think of someone moving to a different country for the first time. They must learn not only a new language but also local customs and social norms to integrate into society. Similarly, refugees need to navigate a new environment and cultural practices, often in a hurried and challenging manner, to establish their new lives.

The relationship between home and homelessness is more complex than the simple presence or absence of home and the physical adequacy of the shelter. So it is not just a part of the building there is more meanings to it.

This chunk highlights that the concepts of 'home' and 'homelessness' are not strictly defined by having a physical structure to live in. True 'home' encompasses emotional, cultural, and social meanings. A house might provide shelter but does not necessarily equate to feeling at home, which can influence one's identity and sense of belonging.

Consider someone who has a roof over their head but feels lonely and disconnected. They might have a physical shelter but not feel that emotional realization of home. On the other hand, a person living in a shared community space with friends might feel more at home due to strong social connections, demonstrating that home is more than bricks and mortar—it's about relationships and emotional ties.

There was never just one cultural context for providing shelter following a disaster. It is always 2 they are just distinct one is the haves and the other one have-nots, the powerful and the powerless, the relief organizations and the victims, so there is the 2 dialects of the process, one is a giver one is a taker, one is a intender one is the victim.

This chunk discusses the complexity of relief efforts after disasters, stating that there are always at least two contrasting groups: those who have resources (the haves) and those who do not (the have-nots). It frames the relationship as a dialectic interplay between relief organizations (givers) and the victims receiving aid (takers). This highlights the power dynamics present, indicating that understanding and empathy are critical in disaster recovery contexts.

Imagine a scenario where one community is rich in resources after a natural disaster, while another is in dire need. When disaster relief arrives, the disparities can lead to frustrations, misunderstandings, and feelings of helplessness among the victims. This scenario underscores the importance of not just providing aid, but also understanding the cultural and contextual realities of those in need.

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