An emancipated human in a personal city.
An emancipated human in a personal city.
How can architecture assist Bildung in Umeå?
Background
Architecture strives to create a good life within the built environment but the type of architecture as well as the definition of a good life has changed over the centuries. For more than 30 years the SOM Institute has tried to understand the evolution of the behavior and habits in the Swedish society. In an article from 2009, the Institute shows a relation between how people value different aspects in their lives and how satisfied people are with their lives in general. They conclude by stating more satisfied people in general value experiencing nature, exercise and rich leisure time as more important than people who are unhappy with their lives. Satisfied people also value a safe living environment with social relations as more important than those who are dissatisfied. On the other hand, those who are dissatisfied value self-appearance, nice clothes and religious beliefs as more important than satisfied people. The article shows what aspects are a part of making a good life in Sweden in the beginning of this millenium.1
Though the above description may be true, it may not always be in one’s own control to create a good life according to one’s own values. The Swedish Research Council
(Vetenskapsrådet) 2018 showed in their report how segregation in Sweden is growing and the increased economic gap leads to consolidated ethical areas. Only people with an adequate disposable income have the possibility to move from such areas, they leave behind those who comes from lower socioeconomic families. People with a poor economy
are unable to fulfill their choices which are crucial for their future possibility to create a good life. The lack of funds makes a person fixed to an area.2 These areas are in many cases the same as the Swedish
Police define as especially vulnerable territories due to criminality. Here the criminals affect the social structures and the local community by taking direct or indirect control over the area and thereby circumscribe people’s human rights and create parallel communities within society.3 At the same time,
minority groups have started to be seen as something other than citizens of Sweden4 with a risk of not
receiving the same right to support from the government. From this system failure, which takes place on a European, national and local level, we are left with a fragmentation of people with different
fundamental values around freedom, equality, fraternity (democracy), and a fragmentation that classifies into groups and does not emancipate us as individuals.
1Nilsson, Å. Weibull, L. Det goda live. (The good life) SOM Institute. https://som.gu.se/digitalAssets/1294/1294515_093-106.pdf
(2020-01-01)
2Vetenskapsrådet. Vetenskapsrådet.
https://www.vr.se/download/18.4dd26b09169cbe0ddda629/1555326345256/Svensk-forskning-om-segregation_VR_2018.pdf (2019-10-05)
3Nationella operativa avdelningen. Kriminell påverkan i lokalsamhället – En lägesbild för utvecklingen i utsatta områden. Report/
Swedish Police 2019 page 7.
4SVT. SVT Nyheter. 2018. https://www.svt.se/nyheter/inrikes/politiker-i-natbrak-om-minoriteters-svenskhet 2019-10-03
There are two positions to be found in the development of our built environment: one is a focus on higher physical living standard, and the other is on personal emancipation. These two today in many ways contradict each other. But with today’s problems of climate change, ethnical conflicts and globalization, these problems create dislocation of people into new settings.5 Thus finding a balance
between these two positions becomes of highest importance. This strive for equilibrium can strengthen each individual and lift the debate around our common values to the next level. Today, segregation solidifies power relations and areas that are seen as problematic become gentrified to better fit the already fixed vision of the city as a brand. People who already live in these areas within a functional community are forced out to give room for new groups, whom without any self-reflection or reflection over the area’s existing values start a new community without local historical connections.6 The opposite
of a gentrificated city is the understanding of others and this is the key to reach emancipation for both the own identity and the society as a whole.
At the same time, identity becomes according to Anthony Giddens even more a constant project in the modern world where global risks are more abstract, simultaneously as they become more concrete7. For
example, the environmental crisis is mostly visible far away in for example the melting Arctic ice while at the same time it forces people to make decisions in their everyday lives. Can I buy this tomato or is it grown in a way that is bad for the polar ice? Lena Andersson is problematizes in the same theme.8 Her
argumentation is in line with Giddens, that there is a lack of objective truth in the contemporary society. According Andersson this means that there is no common ground for discussions which leads to a fixation in the group norms.
Identity is therefore nothing that will happen on its own or even delivered by the state in pre-packaged education. Identity needs to constantly be recreated by every individual.9 This identity-seeking behavior starts a
collective search in both past and future to find a cultural context that can give a sense of stability to the identity process. But this search starts a conflict between the fundamentalist beliefs in the traditional values and to the globally-connected human’s faith in the future. At the same time, economic segregation solidifies groups in the present built environment where individuals become stuck in an area. So how can we instead create a personal city where values, such as social relations and rich leisure time are aimed for? Values that the SOM Institute describe to create a good life.
5Internal-displacement. Internal displacement monitoring center
http://www.internal-displacement.org/sites/default/files/publications/documents/2019-IDMC-GRID.pdf 2019
6Despotovic, Thörn. Den urbana fronten. 2 edition. Gothenburg Göteborgstryckeriet. 2016.
7Giddens A. translated by Karlsson I. Runaway world (en skenande värld) Stockholm 08 tryck 2010 p 27
8Andersson, L. VK Tv. Samtiden och vad som är fel med den, (our time and what's wrong with it). Umeå 2019-09-25.
https://www.vk.se/2019-09-17/tv-forfattaren-lena-andersson-pa-umeabesok 2019-10-04
9Giddens, Anthony, En skenande värld. Page 57
Purpose
To be able to answer this question, it is necessary to work with the society as an object in relation to the subjective individual. Through history this question can be traced back to ancient Greece and to help find an answer it is necessary to start there. The word paideia was used in the ancient Greek to define the relation between the citizens and the community and can be seen as the historical start for the idea of bildung. It was a strive to “develop the free, harmonic citizen, which where well-equipped to participate in the public life”.10This idea of bildung has later moved through history and adapted to fit to current
times. During the reformation, it lead to the openings of schools and afterward spreading knowledge of reading and writing because of the will to find the own true interpretation of the catholic religion.11In
the workers’ movement it was seen as a possibility to freedom from economic oppression, by obtaining knowledge, which no one can take away from a person.12 And finally bildung played a big role in the
women's movement during the 1970s.13
There is today a consensus that bildung still has a major role in the emancipation of people but the current debate in Sweden is still only on how to define the word. Bildung is either seen as a list of knowledge needed, a canon, often argued for in the news or by politicians14,15. Or bildung as a
constant process where the canon is formed out of this process. Advocating for this definition is among others Sverker Sörling16and Per
Svensson.17The canon in Sörling’s definition can
also vary and becomes a marker for the cultural identity of the subject. The definition used in this essay leans towards that bildung should be seen as an ongoing process if it is to be able to emancipate the individual and release people from the collective cultural context related to space. It is therefore defined as, humans’ own aspiration for change through an understanding of the others in relation to themselves. Here the question arises, how can architecture help with the emancipation through this definition? More specifically my research will try to give space for an emancipated human in a personal city by answering the question how can architecture assist bildung in Umeå?
10Sundgren Bildning och pedagogik – en akademi för bildning. Report Swedish national agency for higher education. 2008 page
11
11Svensson, Steinfeld, Bildningen på barrikaden. Livonia Svante Weyler Bokförlag AB. 2017. Page 111 12Svensson, Steinfeld. Bildningen på barrikaden. Livonia Svante Weyler Bokförlag AB. 2017. P 132
13Witt-Brattström E. Å alla kära systrar : historien om mitt sjuttiotal. chapter, Oh mina systrar vart är ni. Norstedts 2010 p.283 14Birgersson S. Expressen Ledare https://www.expressen.se/ledare/susanna-birgersson/infor-utbildningsplikt-for-politikerna/
2019-11-30
15Wikström C. Borås tidning. Culture.http://www.bt.se/kultur/vi-har-en-usel-kultursyn-i-sverige-och-en-usel-bildningstradition/
2019-11-30
16Sörlin. Till bildningens försvar. Lettland Natur & kultur. 2019
17Svensson P, Steinfeld T. Bildningen på barrikaden. Stockholm, Svante Weyler bokförlag AB. 2017
Methods
The report is a literature review were I have tried to work in a methodology similar to the definition used for bildung. In other words, starting with my own interest in architecture and then moving forward, learning from other fields of knowledge and in the attempt to understand what others have argued for and learn more about my own view of architecture and the built environment of Umeå. The point of departure is Accept (Acceptera),18 a Swedish architectural book published 1931 after the Stockholm
exhibition, by six of its participants. This was at the time an interjection to modernist movement debate in Sweden which is still ongoing today. Even today (January 9, 2020), Jöran Lindvall, in a debate article in Dagens Nyheter, one of biggest newspapers in Sweden, he argues against Sweden Democrats view of modern architecture as misanthropic.19,20
Reading the book Accept where the authors wanted to create a built environment that evolved humans through accepting industrialization, initiated different paths for further reading.21 The first path became
to understand whether their goals were reached. Through reading reports from, for example, the Swedish Research Council22 and the Swedish police that show how segregation increases,23 I argue that
these goals have not yet been reached. Gentrification also shows how the built environment and building process is part of this segregation.24 The second path is therefore to understand what an
evolved human is in relation to the society and how this can be achieved. Here bildung is found as a catalytic word through history, closely described together with the emancipated, evolved human. Bildung is still today also related to the qualities of a good life25. The last path is the development of the
built environment to understand where the problem can be found. Two case studies, one never built, Le Corbusier's city plan for Stockholm from 193326 and the other, Umeå University27, shows this
development. From Le Corbusier's early theoretical modern proposal to Umeå University’s build plan from 1962 that is still evolving today.
Discussion
The reason to depart from 1931 and Accept is because this book has become the modernistic manifesto in Sweden. Two out of the six authors, Sven Markelius and Uno Åhren, were members of CIAM together with Le Corbusier and other modernistic architects from all over Europe. Within Accept the authors’ visions were as stated before, a more evolved type of human, as I interpret as the emancipated human, due to the progress of industrialization.28 I share the same intentions as the authors regarding the
18Asplund, Gahn, Markelius, Paulsson, Sundahl, Åhrén. Acceptera. Facsimile edition. Arlöv Berlings. 1980. 19Lindvall J. Dagens Nyheter. Nej, miljonprogrammet ser inte ut som Novosibirsk. DN Debatt. 2020-01-09 20Karlsson M. Dagens Nyheter. Vi har inte råda att vara kaxiga även om vi är störst. DN Svensk politik 2020-01-01 21Asplund, Gahn, Markelius, Paulsson, Sundahl, Åhrén. Acceptera. Facsimile edition. Arlöv, Berlings. 1980. p 127
22Vetenskapsrådet. Vetenskapsrådet.
https://www.vr.se/download/18.4dd26b09169cbe0ddda629/1555326345256/Svensk-forskning-om-segregation_VR_2018.pdf (2019-10-05)
23Nationella operativa avdelningen. Kriminell påverkan i lokalsamhället – En lägesbild för utvecklingen i utsatta områden.
Report/ Swedish Police 2019 page 7.
24Despotovic, Thörn. Den urbana fronten. 2 edition. Gothenburg Göteborgstryckeriet. 2016 25Sörlin. Till bildningens försvar. Lettland Natur & kultur. 2019
26Le Corbusier. translated by Winter K. La Ville Radieuse translated part in: Le Corbusier och Stockholm. Stockholm Bildtryck AB
1987
27Länsarkitektkontoret i Västerbottens län. Umeå Generalplan 1966 p 151
evolvement of humans, yet the existence of segregation shows that their goal has not lead to the emancipation. The authors already in the book saw problems within industrialization and that it could lead to weakened community and alienation. They saw that this problems could grow from the possibility that advertisement can create a constant increasing material demand for people to full fill. The six authors believe that this material demand would be self-controlled in the capitalistic society. This belief can today be seen as naïve when we see how companies invest as much money in advertisement as they do in physical objects such as machines, buildings and vehicles29 and also that since 1950 there
have only been eight years where the production has decreased.30
Older views of the built environment, such as the large neighborhood blocks were at the end of the 1920s abandoned and the modern ideas became incorporated into the Swedish building law. With this change in law, the modernistic zoning ideal was implicated in the urban fabric in line with the manifesto. The street was no longer a space for negotiation between the different inhabitants in an area. Instead functions were separated into different areas.31 Differences were not to be mixed but rather seen as
reasons for separations. In contrast, bildung stands for a mixture of groups, which in turn can lead to the opportunity to learn from each other and thus evolve as humans. In Umeå municipality’s comprehensive plan, there is a clear intention to move from zoning, back to neighborhood blocks.32 However, the plan
has a numeric goal rather than a focus on the involvement of the inhabitants, which is similar to the modernistic zoning plan.33
In the international competition to redevelop a large part of Stockholm, Le Corbusier contributed a city plan that was well in line with the new modernistic ideal. Here spaces were separated, where for example traffic and living is part of the argumentation as rational parts, where the traffic in itself is divided into different planes. “The street is dead”34 Le Corbusier claims,
instead he advocated for walk paths on the ground and autostradas for traffic 5m up in the air: completely separating cars and pedestrians. But this would not be the only separation. In the proposal all buildings for the 280,000 inhabitants are raised on pillars to separate nature and the built
environment. This idea would provide the chance to return the landscape into the center of Stockholm where people at the time were living like animals in the narrow streets according to Le Corbusier35. For
Le Corbusier nature was an indicator of freedom for humans and would give inspiration for the poet.36
Therefore the proposal to a large extant took away the urban fabric. Here I believe that one of the main problems with the functionalist city planning was created. When the negotiation space that connects citizens to each other is removed from the city, the buildings are left in a vacuum.
29SCB
https://www.scb.se/hitta-statistik/statistik-efter-amne/naringsverksamhet/naringslivets-investeringar/foretagens-utgifter-for-it/pong/statistiknyhet/foretagens-utgifter-for-it-och-marknadsforing-2014.-korrigerad-2016-10-28/ 2019-11-30
30 SCB https://www.scb.se/contentassets/1ec0c4bd12f644cb9c7270173285bb1c/scb-sis-trycksak.pdf 2019-11-30 31Andersson M. Politik och stadsbyggnad, Modernismen och bygglagstiftningen. (Politics and city building, Modernism and
building legislation.) Mölnlycke, Elanders. 2009 p. 289
32Umeå Municipality. Comprehensive plan, in depth for Umeå. Adopted 2018 p. 21 33ibis p. 27
34Le Corbusier. translated by Winter, K. La Ville Radieuse translated part in: Le Corbusier och Stockholm. Stockholm Bildtryck AB
1987 p.16
35ibis p.14
36Le Corbusier La maison des hommes (Vår bostad). Malmö Forssells boktryckeri 1962. p. 50
This can on the other hand be seen as the modernistic idea that modern humans no longer are constrained by the social norm but are free to create their own social environment. Le Corbusier does not leave the green space empty. Scattered around are sports facilities all the way into the water. A central spine is also introduced as the “new” street, a walk path surrounded by old historical buildings, left due to their high cultural values, together with new small houses, one and two stories high. Here are stores, restaurants and nightclubs located for the city life. Space for craftsmen that is described as a delicate problem will also be given a place in this central spine. “They are crucial for a living city” Le Corbusier states.
In the general plan for Stockholm (Generalplan för Stockholm) from 1952 which is the biggest realization of the modern movement idea into a concrete planning program, the question of affinity in relation to the new zoning plan is raised again but accepted with the hope that inhabitants in these satellite suburbs will develop closer connections to their neighbors through common activities in planed spaces similarly to the ones suggested by Le Corbusier37. In the satellite towns the centers are designed for consumption
and public transport, but also for sports and cultural activities such as library, theaters and cinemas. It is also space for the important craftsmen in the satellite centers very similar to Le Corbusier's proposal. The argument for the big general plan was to give a good life for everyone. Vällingby city center, one of the first satellite towns built according to the Stockholm general plan, becomes more like a node with buildings scattered in the surrounding landscape. An older woman said about Vällingby “It's so boring here. We had to go to Sundbyberg to have fun. It was called the Vällingby disease.”38 The question
therefore arises about who are the people having this argument of a good life. In the years after the Stockholm exhibition, one of the authors of Accept, Uno Århén, also a member of CIAM, together with Gunnar Myrdal initiate a new housing policy investigation. Myrdal at that time argued in the magazine
Architecture and Society, (Arkitektur och Samhälle) that people do not know what is best for themselves,
rather it is up to a few well-educated experts to take the right decisions.39 The common individual is
incapable of knowing their own good and therefore need to be taught how to live.
It is this notion Harry Martinsson critiques when he wrote the poetical epos Aniara from 1956. Here the reader can follow a shuttle into the far future, with 5000 people, drifting off course into space. To maintain hope, they all gather around a film screen projecting images of possible destinations. After five years, the screen breaks down. The passengers are faced with reality without any more distractions and start as a collective to slovenly go through stages of hedonism, persecution and dictatorship.40 This
process was due to the lack of ability of self-reflection and the ability to create one’s own narrative of thoughts. Martinssons criticism of contemporary society is where everything was planned and little space was left for the individual aspirations. The 1950s is also the decade when Sörlin sees how prioritization for bildung is declining and focus is shifted to government led education 41.
37Markelius. Generalplan för stockholm 1952 quoted in Fragment i staden. 38Sörerlind J. Stockholms Satelliter. Stockholm Byggförlaget. 2000 p.36
39Andersson M. Politik och stadsbyggnad, Modernismen och bygglagstiftningen. (Politics and city building, Modernism and
building legislation.) Mölnlycke, Elanders. 2009
The level of education was lover in Norrland than in the south of Sweden. In an attempt to address this discrepancy, the government in the 1950s decided to start
educations at a higher level in Umeå. The campus area was
decided, according the zoning ideals of the time, to be located next to the hospital in the new general plan for Umeå 1966. Together they created the biggest zone in Umeå for public. The area completely excludes housing.
The university campus is planned as a park with a man-made pond in the center. Different functions are planned around it and on the north side lays the library together with the learning facilities for the subject in the humanistic. Opposite of the library, south of the water, a building for a dining hall and student union activities. Together they create an internal spine in the area. On the south side is also
space for the subject in the natural sciences, connecting the
university to the already existing hospital and its planned expansion. The administrative building is located at the west side of the pond and the facilities for the forest education is located to the east at the edge of the park as a border to the forest area. All yellow brick buildings are placed in the park with walkways crisscrossing the parkscape42. The buildings in them self becomes like a small city
planned after the zoning ideal. Inside are internal streets and atriums, marked in the outside architecture with different glass light domes on the otherwise flat surfaces43. The internal streets become the
meeting place for students and the outside park is hard to inhabit in other ways than the planned ones.
Neither the plan for Umeå University nor Le Corbusier's Stockholm plan is connected to bildung. This is because of the process behind their creation, where the architect and planners are raised to become experts, much in line what Giddens describes of relation between expert and user44. But bildung and
emancipation cannot be reached in such a system. Similar to how education, according to Sundgren cannot become bildung, only be a part of the process45.
42Länsarkitektkontoret i Västerbottens län. Umeå Generalplan 1966. 43Holmqvist Sten, K. Arkitekturguide Umeå. Umeå, Kommuntryckeriet. 2001.
44Giddens A. (translated by Retzlaff J). The consequences of modernity, (Modernitetens följder). Malmö, Holmbergs 1996. 45Sundgren Bildning och pedagogik – en akademi för bildning. Report Swedish national agency for higher education. 2008
Image 5: General plan for Umeå from 1966
Conclusion
As stated in Accept, the Modern movement strived for a higher human, raised out of the collective industry. Work within the industry will not always be better than what it was in the past but they believed it would lead to more freedom. In a similar way the idea with the built environment was to create a basic functional foundation from which people could freely develop their spiritual identity. The key aspects for this was sport, culture, craftsmanship and social meetings, that all would be placed in a green parkscape, bringing back nature into our cities. These activities are in line with what is described by the SOM institute as qualities that are needed in a good life and also are shown to decrease stress in a modern life.46 But for the modern movement, the focus became on solving the practical issues with a
functional environment in an almost scientific manner, from the most important part, the dweling, to efficiency in traffic circulation. Through standardizations the authorities could become truly objective, which should be there goal.47
This goal became the dominant political ideal in Sweden as Lena Andersson argues.48 The government
worked with creating a material perfection where everyone was included. Identity and ideological beliefs were left for the individuals to self-reflect upon. But I believe that this self-reflection to a very little extent occurred. As they feared in “Accept”, industrialization created a constant increasing need for a material standard that never will be reached. We are still striving for the point where life will be functional and efficient enough to start our spiritual emancipation. Instead of a future free from
collective norms and common ideals the institution and capitalistic way have become the norm and, for example, sports have instead of emancipating individuals created a modern slave trade cheered by the collective49.
In the early book, the Consequences of modernity, from the 1990: s by Anthony Giddens, this belief is still present.50 The institutions and
consumption are believed to be the foundation for a good society. But the down side with this can be seen in gentrification and segregation. There is no built space for the development of new groups or the radical democracy Chantal Muffet strives for.51 Also
Giddens has started to argue that our institutions are unable to handle change.52 All space in Le Corbusier’s Stockholm proposal is
planned as a collective space, either as a personal space functional for everyone or space for collective consumption. The future has become so abstract where personal interest no longer has a physical space. Instead the idea of the future becomes an institution in itself,
46Dewe P, Trenberth L. The importance of leisure as ameans of coping with work related stress: An exploratory study. Counselling Psychology Quarterly, 15:1, 2010 p 69
47Le Corbusier. translated by Winter K. La Ville Radieuse translated part in: Le Corbusier och Stockholm. Stockholm Bildtryck AB
1987 p.16
48Andersson L. Dagens Nyheter. När SD vill återupprätta folkhemmet mister de sig själva. DN Ledare. 2020-01-03 49Kelner M. The guardian.
https://www.theguardian.com/sport/2017/aug/03/sporting-slaves-ethiopian-trade-athletes-lily-abdullayeva-azerbaijan. Athletics 2020-01-05
50Giddens A. (translated by Retzlaff J). The consequences of modernity, (Modernitetens följder). Malmö, Holmbergs 1996. 51Mouffe C. translated by Söderlind O. For a left populism (till vänsterpopulismens försvar) Hägersten. Tankekraft förlag. 2019
p.68
52Giddens A. translated by Karlsson I. Runaway world (en skenande värld) Stockholm 08 tryck 2010 p.33
similar to Umeå University, where education has moved from being one part of the personal future through an emancipation journey of bildung, to become an institution of the moment that define one’s role within the collective society.
The ideas behind the modern movement were of good intentions but did not succeed to raise humans from the physical to the spiritual level as intended. Physical comfort became an unreachable goal that we are still striving for and the question how to build for an emancipated human is still to be answered. I think that my report shows how the planned space during the modern movement became too fixed in its form and left no space for new ideas. Bildung needs space that is open for discussion and negotiation, for example, space that do not have a planned function. For next semester I plan to interview people in Umeå who find a way to use the city for their personal emancipation, and find tools, either buildings or rules, that can enhance what qualities that are important for them.
Bibliography:
Andersson M. Politik och stadsbyggnad, Modernismen och bygglagstiftningen. (Politics and city building,
Modernism and building legislation.) Mölnlycke, Elanders. 2009
Asplund, Gahn, Markelius, Paulsson, Sundahl, Åhrén. Acceptera. Facsimile edition. Arlöv, Berlings. 1980. Despotović K, & C Thörn, Den urbana fronten : en dokumentation av makten över staden. Second edition. Göteborg, Göteborgtryckerier 2016.
Giddens A. (translated by Retzlaff J). The consequences of modernity, (Modernitetens följder). First edition, Malmö, Holmbergs 1996.
Giddens A. (translated by Karlsson I). Runaway world (en skenande värld) Stockholm 08 tryck 2010 Holgersson H. Thörn C, Gentrifiering. First edition. Lund, Studentlitteratur AB, 2014.
Le Corbusier. (translated by Winter K.) La Ville Radieuse (translated part in: Le Corbusier och Stockholm). Stockholm Bildtryck AB 1987
Le Corbusier. (translated) La maison des hommes (Vår bostad). Malmö Forssells boktryckeri 1962.
Länsarkitektkontoret i Västerbottens län. Umeå Generalplan 1966. Martinsson H. Aniara. Stockholm, Alb. Bonniers boktryckeri. 1974
Mouffe C. (translated by Söderlind O). For a left populism, (Till vänsterpopulismens försvar). Hägersten, Tankekraft Förlag. 2019
Svensson P. Steinfeld T. Bildningen på barrikaden. Stockholm, Svante Weyler bokförlag AB. 2017 Sörlin S. Till bildningens försvar. Lettland Natur & kultur. 2019
Reports:
Dewe P, Trenberth L. The importance of leisure as ameans of coping with work related stress: An
exploratory study. Counselling Psychology Quarterly, 15:1, 2010
Internal-displacement. Internal displacement monitoring center http://www.internal-displacement.org/sites/default/files/publications/documents/2019-IDMC-GRID.pdf 2019
Nationella operativa avdelningen. Kriminell påverkan i lokalsamhället – En lägesbild för utvecklingen i
utsatta områden, (Criminal impact in the local community - A state of play for developments in vulnerable areas). Report, Swedish Police 2019
Vetenskapsrådet. Svensk forskning om segregation – en kartläggning, (Swedish research on segregation -
a survey). Report, the Swedish science Council. 2018
Sundgren. Bildning och pedagogik – en akademi för bildning, (Bildung and pedagogy - an academy for
TV/Web broadcasts:
Andersson Lena. VK Tv. Samtiden och vad som är fel med den, (our time and what's wrong with it). Umeå 2019-09-25. https://www.vk.se/2019-09-17/tv-forfattaren-lena-andersson-pa-umeabesok 2019-10-04
Newspaper articles:
Andersson L. Dagens Nyheter. När SD vill återupprätta folkhemmet mister de sig själva. DN Ledare 2020-01-03
Kelner M. The guardian. https://www.theguardian.com/sport/2017/aug/03/sporting-slaves-ethiopian-trade-athletes-lily-abdullayeva-azerbaijan. Athletics 2020-01-05
Karlsson M. Dagens Nyheter. Vi har inte råda att vara kaxiga även om vi är störst. DN Svensk politik 2020-01-01
Lindvall J. Dagens Nyheter. Nej, miljonprogrammet ser inte ut som Novosibirsk. DN Debatt. 2020-01-09
Images:
Image 1: Despotović K, & C Thörn, Den urbana fronten : en dokumentation av makten över staden. Second edition. Göteborg, Göteborgtryckerier 2016. p. 111
Image 2: Despotović K, & C Thörn, Den urbana fronten : en dokumentation av makten över staden. Second edition. Göteborg, Göteborgtryckerier 2016. p. 99
Image 3: Raphael. The School of Athens. Vatican fresco
Image 4: Le Corbusier La maison des hommes (Vår bostad). Malmö Forssells boktryckeri 1962. p. 71
Image 5: Länsarkitektkontoret i Västerbottens län. Umeå Generalplan 1966. Appendix Image 6: Länsarkitektkontoret i Västerbottens län. Umeå Generalplan 1966. P 153
