1. Philosophical Aspect of Place

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.

The Cretto and Gibellina Nuova represent two places that embody silence in unique ways. The Cretto is seen as a city entombed in cement, serving as a reminder of a lost past, almost like a historical artifact frozen in time. In contrast, Gibellina Nuova is likened to a cemetery, suggesting that it contains remnants of what once was—homes, public spaces, and structures that remain incomplete. Both places evoke a profound sense of absence and memory, inviting reflection on the histories they represent.

Think of an abandoned amusement park where rides stand still in the stillness of nature reclaiming the space. Just like the park, Cretto and Gibellina Nuova hold stories of joy and life that have been silenced over time, inviting visitors to ponder over what has been lost.

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 how spaces are experienced differently by individuals. 'Perceived space' refers to how we think about and interpret a space based on our beliefs and feelings. 'Lived space,' on the other hand, is the actual experience of that space in everyday life, which includes emotional attachments and interactions with our surroundings. The interaction between our habits (daily routines) and habitat (the physical space we occupy) shapes our understanding and feelings about a place.

Consider your home. You may perceive it as a comforting refuge or a place of confinement, based on your current feelings. Yet, daily interactions—like cooking in the kitchen or relaxing in the living room—translate your emotional perception into lived experiences that further enhance your connection to that space.

How they were living in Africa and how they were living in Syria how they were living in Afghanistan is very much different in what they have set up in Turkey or what they have set up in Belgium.

This section highlights the challenges faced by refugees from Africa, Syria, and Afghanistan when they relocate to places like Turkey or Belgium. The lifestyles and cultural practices that shaped their lives in their home countries may not directly apply in their new environments. This underscores the necessity of adaptation; they must learn new customs, languages, and societal rules in order to integrate and thrive in these unfamiliar settings.

Imagine moving from a rural village where life revolves around farming and community gatherings to a bustling city where everyone is busy and lives independently. Adjusting to city life would require learning new social norms, keeping up with a rapid pace, and possibly altering one's daily routines, which symbolizes the adaptation refugees face in a new country.

The relationship between home and homelessness is more complex than the simple presence or absence of home and the physical adequacy of the shelter.

This part asserts that the idea of home goes beyond just having a physical structure to live in. The emotional and psychological ties to a place, as well as the social and cultural connections that accompany a home, make the concept of homelessness multifaceted. It is not merely about lacking a house; it involves the loss of identity, community, and connection that a home embodies.

Imagine a person who sleeps on a park bench every night. While they do not have a traditional home, the park could represent their space of familiarity and comfort. Hence, home can be seen as a feeling of belonging or safety, rather than just four walls.

There was never just one cultural context for providing shelter following a disaster. It is always two: the haves and the have-nots, the powerful and the powerless, the relief organizations and the victims.

This section emphasizes the dual nature of cultural contexts involved in disaster relief and shelter provision. There are two distinct groups: those who have resources and power to help (the 'haves') and those who need assistance ('have-nots'). This creates a dynamic of power where relief organizations must negotiate between their capabilities and the needs of the victims they aim to assist. Understanding this duality is essential for effective intervention and aid strategies.

Think of a school fundraiser: some students have parents who can contribute significantly while others may not. The fundraising event illustrates the disparity between those with access to resources and those without, highlighting how well-meaning efforts can unintentionally reflect and reinforce existing inequalities.

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