Wars, exoduses and infosphere are the three main actors of the deep social and cultural change that is crossing our century. The link between these three phenomena has brought to the stage the trajectories of nomadic and not (geo)localizable populations, generating a new way of living space and affection for places. The geographies of living have changed. The verb "to take root" has been replaced by the verb "to settle" replacing the idea of space appropriation and giving it an ephemeral meaning. The temporary trace of a passage finds its concrete representation in the "city of passage", the refugee city-camp. A city that Man is led to escape in continuum -mentally or via social- because of its ontological dimension. A dimension saturated with words such as exclusion, diversity, marginality; defined by the philosopher Marc Augè: "non. place". In fact, places are such when the entity space is combined with the time of memory and the desire to preserve a trace. This trace takes shape from an appropriation and a malleability of spatial geometries: an act of building, closely related to the temporal dimension that it determines. In the city of passage this action is absent; this involves a caesura in the act of living. Habitare (from lat. habitāre, orig. 'tenere', frequent. of habēre 'to have') in fact refers to the concept of permanence: the continuous and repeated having of a place, not in the sense of possession but in the sense of knowledge and confidence with it. Living becomes an act when the space is worn like a skin, like a dress (the same etymology of inhabiting) that is known. It is in the knowledge and management of this skin that spatial identity is determined. A deep-rooted identity that is not afraid of confrontation with the dimension "other" and "of the other". Can participatory design encourage and facilitate the cultural interchange between inhabitants and context, transforming the physical and social limes into a limen? A threshold that allows the passage to distinct and different cultural identities? Who are the protagonists of this process aimed at creating public value? And what tool can service design use to pursue this objective? The discipline finds an answer to philosopher Arthur Schopenhauer's hedge-hog dilemma through the multimedia co-design of space. The app Hedge-hog - an acronym that means hedgehog in English and that phonetically plays with the word edge: limit - promotes a stimulus to play and creativity through the co-organization and co-management of play and training activities between stakeholders: the minors who live in the camp, the volunteer service operating within it, the minors who live beyond the limit. The network connection between the various transit cities also helps to overcome physical distance and in some camp-cities makes up for the absence of volunteers by streaming the same proposed activities. This process, through the cultural and relational interchange, originates the creation of a present and conscious time, an affection to the place, a memory, the first necessary bricks in the construction of the city of tomorrow.

La città di passaggio e il Dilemma del porcospino. Il service design come strumento per la co-progettazione di spazi dedicati ai minori in campi rifugiati

VERCELLINO, FRANCESCA
2021

Abstract

Wars, exoduses and infosphere are the three main actors of the deep social and cultural change that is crossing our century. The link between these three phenomena has brought to the stage the trajectories of nomadic and not (geo)localizable populations, generating a new way of living space and affection for places. The geographies of living have changed. The verb "to take root" has been replaced by the verb "to settle" replacing the idea of space appropriation and giving it an ephemeral meaning. The temporary trace of a passage finds its concrete representation in the "city of passage", the refugee city-camp. A city that Man is led to escape in continuum -mentally or via social- because of its ontological dimension. A dimension saturated with words such as exclusion, diversity, marginality; defined by the philosopher Marc Augè: "non. place". In fact, places are such when the entity space is combined with the time of memory and the desire to preserve a trace. This trace takes shape from an appropriation and a malleability of spatial geometries: an act of building, closely related to the temporal dimension that it determines. In the city of passage this action is absent; this involves a caesura in the act of living. Habitare (from lat. habitāre, orig. 'tenere', frequent. of habēre 'to have') in fact refers to the concept of permanence: the continuous and repeated having of a place, not in the sense of possession but in the sense of knowledge and confidence with it. Living becomes an act when the space is worn like a skin, like a dress (the same etymology of inhabiting) that is known. It is in the knowledge and management of this skin that spatial identity is determined. A deep-rooted identity that is not afraid of confrontation with the dimension "other" and "of the other". Can participatory design encourage and facilitate the cultural interchange between inhabitants and context, transforming the physical and social limes into a limen? A threshold that allows the passage to distinct and different cultural identities? Who are the protagonists of this process aimed at creating public value? And what tool can service design use to pursue this objective? The discipline finds an answer to philosopher Arthur Schopenhauer's hedge-hog dilemma through the multimedia co-design of space. The app Hedge-hog - an acronym that means hedgehog in English and that phonetically plays with the word edge: limit - promotes a stimulus to play and creativity through the co-organization and co-management of play and training activities between stakeholders: the minors who live in the camp, the volunteer service operating within it, the minors who live beyond the limit. The network connection between the various transit cities also helps to overcome physical distance and in some camp-cities makes up for the absence of volunteers by streaming the same proposed activities. This process, through the cultural and relational interchange, originates the creation of a present and conscious time, an affection to the place, a memory, the first necessary bricks in the construction of the city of tomorrow.
refugees, minors, service design
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Utilizza questo identificativo per citare o creare un link a questo documento: https://hdl.handle.net/11567/1060072
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