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Festac '77, also known as the Second World Black and African Festival of Arts and Culture was a major international festival held in Lagos, Nigeria, from 15 January 1977 to 12 February 1977. This paper focuses on Doxiadis Associates' masterplan for Festac Town, a federal housing estate located along the Lagos-Badagry Expressway in Lagos State, Nigeria, paying special attention to the infrastructure along the Lagos-Badagry Highway (fig. 1). This project, which exemplifies the late modernist concerns for urban development in the Global South and should be understood within the context of modernisation that followed Nigeria's independence, concerned the design of a town aiming at hosting the visitors of the Second World Black and African Festival of Arts and Culture in Lagos in 1977 (fig. 2). It was assigned in 1974 by the Federal Republic of Nigeria to Doxiadis Associates and was conceptualized as "a model residential community with all the necessary functions and facilities to serve a permanent population" after the end of the aforementioned festival. This masterplan was based on the theory of ekistics developed by Greek city planner Constantinos A. Doxiadis, and included the construction of significant infrastructure installations. The scope of the paper is twofold: to investigate the connections between Doxiadis's understanding of the role of infrastructure in this project and his conception of 'Ecumenopolis', and to relate Doxiadis's vision for 'Ecumenopolis' to the idea of Eurafrica, referring to the political project that emerged in the 1920s based on the idea that Europe's future survival was bound up with Europe's successful merger with Africa. Doxiadis's concept of 'Ecumenopolis' departed from the hypothesis that the urbanization, the growth of population, and the development of means of transport and human networks would lead to a fusion of the urban areas and megalopolises forming a single continuous planetwide city (fig. 3). Doxiadis's "Towards Ecumenopolis" (1961), a confidential report that focused on how to devise a "different approach" to the City of the Future, treated infrastructure as a skeleton of a body covering the entire globe and resulting from the balance between settlements, production and nature. In his second report on 'Ecumenopolis', Doxiadis claimed that Africa was the largest and most suitable area to welcome inbound capitals and investments. The Africa Transport Plan was intended to provide the basic layout of his 'Ecumenopolis'. The paper examines a set of maps displaying settlements, routes, airways and human corridors that Doxiadis Associates produced to explore the potentials of the concept of 'Ecumenopolis', relating the latter to Eurafrica. One can read in the issue of May 1977 of Ebony: "For 29 days, black people from everywhere - from Africa, Europe, African-America, South America, Canada, and the islands of the seas - testified to the haunting presence of blackness in the world". My objective is to examine closely the cultural-historic complexity of the Second World Black and African Festival of Arts and Culture, the so-called FESTAC '77, during which thousands of artists, writers, musicians, activists and scholars from Africa and the Black diaspora assembled in Lagos. As Denis Ekpo remarks, in "Culture and Modernity Since FESTAC 77", in 1977, thanks to FESTAC, "Lagos had become the Mecca of African collective cultural and artistic self-retrieval and self-accreditation". The methodological approach on which the paper is based draws upon theoretical tools aims to go beyond "progress" or "influence", while the historiographical method on which the paper intends to challenge the schism between globalisation and regionalism.

Festac '77, also known as the Second World Black and African Festival of Arts and Culture was a major international festival held in Lagos, Nigeria, from 15 January 1977 to 12 February 1977. This paper focuses on Doxiadis Associates' masterplan for Festac Town, a federal housing estate located along the Lagos-Badagry Expressway in Lagos State, Nigeria, paying special attention to the infrastructure along the Lagos-Badagry Highway. This project, which exemplifies the late modernist concerns for urban development in the Global South and should be understood within the context of modernisation that followed Nigeria's independence, concerned the design of a town aiming at hosting the visitors of the Second World Black and African Festival of Arts and Culture in Lagos in 1977. It was assigned in 1974 by the Federal Republic of Nigeria to Doxiadis Associates and was conceptualised as "a model residential community with all the necessary functions and facilities to serve a permanent population" after the end of the aforementioned festival. This masterplan was based on the theory of ekistics developed by Greek city planner Constantinos A. Doxiadis, and included the construction of significant infrastructure installations. The scope of the paper is twofold: to investigate the connections between Doxiadis's understanding of the role of infrastructure in this project and his conception of 'Ecumenopolis', and to relate Doxiadis's vision for 'Ecumenopolis' to the idea of Eurafrica, referring to the political project that emerged in the 1920s based on the idea that Europe's future survival was bound up with Europe's successful merger with Africa. Doxiadis's concept of 'Ecumenopolis' departed from the hypothesis that the urbanisation, the growth of population, and the development of means of transport and human networks would lead to a fusion of the urban areas and megalopolises forming a single continuous planetwide city. Doxiadis's "Towards Ecumenopolis" (1961), a confidential report that focused on how to devise a "di!erent approach" to the City of the Future, treated infrastructure as a skeleton of a body covering the entire globe and resulting from the balance between settlements, production and nature. In his second report on 'Ecumenopolis', Doxiadis claimed that Africa was the largest and most suitable area to welcome inbound capitals and investments. The Africa Transport Plan was intended to provide the basic layout of his 'Ecumenopolis'. The paper examines a set of maps displaying settlements, routes, airways and human corridors that Doxiadis Associates produced to explore the potentials of the concept of 'Ecumenopolis', relating the latter to Eurafrica. One can read in the issue of May 1977 of Ebony: "For 29 days, black people from everywhere – from Africa, Europe, African-America, South America, Canada, and the islands of the seas – testified to the haunting presence of blackness in the world". As Denis Ekpo remarks, in "Culture and Modernity Since FESTAC 77", in 1977, thanks to FESTAC, "Lagos had become the Mecca of African collective cultural and artistic self-retrieval and self-accreditation". The objective of the paper is to examine closely the cultural-historic complexity of the Second World Black and African Festival of Arts and Culture, the so-called FESTAC '77, during which thousands of artists, writers, musicians, activists and scholars from Africa and the Black diaspora assembled in Lagos and to relate it to Doxiadis's ideas.

The Greek architect and urban planner Constantinos Doxiadis belonged to the group of professionals and thinkers who challenged the quality of urban environment and living, as it had been evolved up to the mid of the 20th century. Doxiadis identified the need for revisiting policies in modern urban planning and he mobilized any available means –theory, practice, education and communication- towards this end. Providing his services as a government's consultant in several countries of the under-development world during the fifties and sixties, having established solid liaisons with distinguished Institutions in the U.S.A., having a remarkable portfolio of materialized projects with global impact and respectively a remarkable volume of written work, research and publications, having even created an Institute for postgraduate studies on the field, he went further beyond. He declared the necessity for a radical change in urban planning, by means of introducing a new scientific domain in the service of human settlements, that of Ekistics. The proposed paper aims to explore the idea of Ekistics, through its implementation at the Master Plan of Islamabad, or otherwise the City of the Future. Doxiadis was assigned to design the new Federal Capital of Pakistan and he seized the opportunity to launch Ekistics with this project of global magnitude –both Islamabad and Ekistics could be benefited from such a gesture. Ekistics transcended the strict boundaries of urban planning, as social, political and economic factors were also involved. It constituted a holistic approach, which aimed towards the balance of the five primal elements of human settlements, namely Nature, Man, Society, Shells and Networks. And it is not the agenda pursued by means of the modernist functional city that is abandoned, it is rather that changes in the processes followed can be observed. ; info:eu-repo/semantics/publishedVersion

The prospects of a new century urge us to reconsider the mental legacy of the past century: theories and practices of urban planning that came into existence in a certain intellectual climate and circumstances. The paper is an attempt to reconsider the rhetoric of rationality that manifested in urban design in the second half of the 20th century. Focusing on the legacy of the Greek architect, theorist and urban planner Constantinos A. Doxiadis as well as his relationship with the dominating ideas of his time, the author examines what were the sources of his concepts of entopia and ecumenopolis and in what aspects they are different from cyclical theory of city's growth, articulated by Lewis Mumford. The contexts in which ideology of progress gained strength resulted in the rise of belief of rational and globalising urban planning, introduced by Doxiadis' ekistics. It is shown that despite highly rational rhetoric and the use of scientific data, methods and procedures of research in planning the future global city, the final results were rather modest and limited, despite of the fact that the Greek urban planner succeeded in carrying a vast number of projects in several continents: the belief in the concept of progress faded away and attempts to "export" values of Western liberal democracy with the help of urban planning proved to be far less succesful than was initially intended. Santrauka Naujo amžiaus urbanistinės raidos perspektyvos akina įvertinti praėjusiame šimtmetyje klestėjusias urbanistines koncepcijas ir jų įtaką miesto raidai. Graikų architektas, urbanistikos teoretikas ir miestų planuotojas Constantinos A. Doxiadis paliko ryškų pėdsaką urbanistinės minties ir miestų planavimo istorijoje, kuris iki šiol nėra adekvačiai aptartas ir įvertintas. Sukūręs originalų, daugiadiciplinį ekistikos mokslą, jis sukūrė ateities miesto – ekumenopolio projektavimo sistemą, o kartu atliko urbanistinius tyrimus ir rengė projektus daugelyje pasaulio šalių. Analizuojama, kokią įtaką graikų urbanisto idėjų recepcijai padarė jo paties scientistinės ir racionalistinės premisos bei kompleksinių tyrimų metodologija ir kokios buvo jo koncepcijų sąsajos su bendra laikotarpio atmosfera, kurioje stiprėjo pažangos ideologija, racionalizmas, persmelkęs ne tik ekonomiką, bet ir kitas Vakarų visuomenės sferas. Taip pat aiškinamasi, kodėl bandymai globalią urbanistinę plėtrą derinti su Vakarų liberaliosios demokratijos vertybių ekspansija nebuvo itin sėkmingi. Urbanisto projektų likimas Azijos šalyse pademonstravo, kad racionalizmo doktrinomis pagrįstas planavimas nėra pajėgus pakeisti vietos bendruomenių gyvensenos ir mentaliteto. Parodoma, kad kartu su nesėkmėmis "eksportuojant" vakarietiškas urbanistines schemas pasikeitė požiūris į realias architektūros bei planavimo galias, su kuriomis XX amžiaus modernistai siejo ypatingas viltis. First Published Online: 22 May 2013 Reikšminiai žodžiai: urbanistinė plėtra, utopija, entopija, ekumenopolis, Doxiadis, racionalizmas, pažangos ideologija.

Constantinos A. Doxiadis was a leading architectural and urban theorist during the 20th century. At the dawn of the Information Age, he renewed the call for a science of human settlements, which he termed ekistics. Current debate inevitably revolves around his legacy in the field. The present article briefly reviews Doxiadis' thinking about settlements and science. Focusing on the state of ekistics thinking today, our analysis is based on the case study of Metropolitan Athens and the Attica Region in Greece using space syntax. WE explore the inherent potentials and pitfalls of Doxiadis' conception of ecumenopolis - a type of world city –, arguing that it remains too abstract and impractical of an idea for today's world. Nonetheless, Doxiadis' intellectual legacy is profound. We conclude that architects, urban designers, and town planners should continue to develop Doxiadis' ideas about dynapolis (dynamic city) and entopia (in place) when addressing placemaking in cities for people today and tomorrow.

Crowdfunding is a relatively novel concept in Turkish public discourse. Yet activist media producers in Turkey actively use online opportunities to solicit production post-production and distribution financing. This article explores crowdfunding as a signifier that draws public attention to media texts for which online funding drives are performed. As crowdfunding campaigns circulate through social media they forge publics around the related films videos stories and more significantly the social causes around which these media revolve. Based on long-term ethnographic research with independent media producers in Turkey the article scrutinizes the crowdfunding adventures behind three documentaries My Child Ecumenopolis and I Flew You Stayed as narrated by their producers. Using the analysis of the campaigns for these documentary films as cases I argue that in addition to being a means to raising funds crowdfunding is a tool to accomplish social and political ends ranging from creating communities of support and attracting media attention to building a reputation of independence.

Crowdfunding is a relatively novel concept in Turkish public discourse. Yet, activist media producers in Turkey actively use online opportunities to solicit production, post-production and distribution financing. This article explores crowdfunding as a signifier that draws public attention to media texts for which online funding drives are performed. As crowdfunding campaigns circulate through social media, they forge publics around the related films, videos, stories and, more significantly, the social causes around which these media revolve. Based on long-term ethnographic research with independent media producers in Turkey, the article scrutinizes the crowdfunding adventures behind three documentaries, My Child, Ecumenopolis and I Flew You Stayed, as narrated by their producers. Using the analysis of the campaigns for these documentary films as cases, I argue that in addition to being a means to raising funds, crowdfunding is a tool to accomplish social and political ends ranging from creating communities of support and attracting media attention to building a reputation of independence.

In 1968 the Apollo 8 spacecraft became the first manned vehicle to orbit the moon. This mission is perhaps most famous however, for a photograph called Earthrise, taken by astronaut William Anders. Deemed by Life Books as 'the most influential environmental photograph ever taken (Rowel, 2003, p. 172),' it is purportedly the first photograph of our globe in-the-round. Earthrise had been preceded, however, by a 1966 black-and-white image taken by the Lunar Orbiter 1 robotic probe. Marking a seminal shift into an era signified by universal globalization, the world's first view of Earth appropriately originated from beyond its surface. Six years later in 1972 when Rem Koolhaas created his theoretical project, 'Exodus, or the Voluntary Prisoners of Architecture,' he created an architecture against geo-economic forces of globalization. Critical to Exodus is an opposing spatial impenetrability designed to keep people in, while keeping goods, capital, and politics out. Both architecture and city, Exodus ideologically resists a newly emergent globalized world, manifest in an interconnected world-city that Greek architect Constantinos Doxiadis prefigured as 'Ecumenopolis.' Using Peter Sloterdijk's spatial analysis of globalization, I will place Exodus within this economic and historical context – a counter-cultural space at odds with global architecture and cities. As a discordant proposition, however, Koolhaas provides a place in which humans enter into an ontological space: Sloterdijk's Sphären (Spheres). ; In 1968 the Apollo 8 spacecraft became the first manned vehicle to orbit the moon. This mission is perhaps most famous however, for a photograph called Earthrise, taken by astronaut William Anders. Deemed by Life Books as 'the most influential environmental photograph ever taken (Rowel, 2003, p. 172),' it is purportedly the first photograph of our globe in-the-round. Earthrise had been preceded, however, by a 1966 black-and-white image taken by the Lunar Orbiter 1 robotic probe. Marking a seminal shift into an era signified by universal globalization, the world's first view of Earth appropriately originated from beyond its surface. Six years later in 1972 when Rem Koolhaas created his theoretical project, 'Exodus, or the Voluntary Prisoners of Architecture,' he created an architecture against geo-economic forces of globalization. Critical to Exodus is an opposing spatial impenetrability designed to keep people in, while keeping goods, capital, and politics out. Both architecture and city, Exodus ideologically resists a newly emergent globalized world, manifest in an interconnected world-city that Greek architect Constantinos Doxiadis prefigured as 'Ecumenopolis.' Using Peter Sloterdijk's spatial analysis of globalization, I will place Exodus within this economic and historical context – a counter-cultural space at odds with global architecture and cities. As a discordant proposition, however, Koolhaas provides a place in which humans enter into an ontological space: Sloterdijk's Sphären (Spheres).

Cover-Page -- Half-Title -- Series -- Title -- Copyright -- Contents -- List of figures -- List of tables -- Notes on contributors -- Acknowledgements -- Introduction -- PART I Metropolisation and suburban tourism -- 1 Ecumenopolis commuter belt tourism -- 2 Trends and conditions of the development of submetropolitan tourism -- 3 Case study: The Submetropolitan Błędów Desert, an ambivalent approach to devastation of the natural environment -- 4 Case study: vague hope for suburban tourism in Conakry Afrometropolis -- PART II New paradigms and opportunities for Metropolitan Commuter Belt Tourism -- 5 Tourism in submetropolitan areas analysed by selected theories of economics and regional development -- 6 Strengthening the sustainability of rural tourism and agritourism in the twenty-first century -- 7 New rural tourism paradigm in submetropolitan areas -- 8 Normative modelling in coordination of generic and private tourism promotion in submetropolitan areas -- 9 The concept of rural tourism and agritourism -- 10 Building a tourism palace: Agritourism in metropolitan areas
as another stone in the mosaic?
The case of Slovenia -- 11 The forthcoming ICT revolution in tourism in metropolitan areas -- PART III Natural resources in metropolitan and submetropolitan areas -- 12 Tourism valorisation of metropolitan areas based on their natural resources -- 13 Kampinos National Park as
a tourism attraction for Warsaw metropolitan areas -- 14 Kampinos National Park as a place of recreation for Warsaw inhabitants -- 15 Otulina: Agritourism in the Warsaw
metropolitan area -- PART IV Types of tourism and tourism segments in metropolitan commuter belts -- 16 Forms of rural tourism in metropolitan areas -- 17 Holiday tourism in metropolitan areas -- 18 Social farming-based tourism from the perspective of metropolitan areas

In Divisible Cities takes Italo Calvino's classic re-imagining of Venice, viewed in the mind's eye from many different metaphysical angles, and projects it on to the world at large. Where the Italian saw his favorite city as an impossible metropolis of many moods, shades, and ways of being, this unauthorized sequel unpacks the Escheresque streets in unexpected directions. In Divisible Cities is thus an exercise in cartographic origami: the reflective and poetic result of the narrator's desire to map hidden cities, secret cities, imaginary cities, impossible cities, and overlapping cities, existing beneath the familiar Atlas of everyday perception. Stitching these different places and spaces together is a "double helix" or "Siamese seduction" between the traveler and his romantic shadow, revealing -- step by step -- a clandestine itinerary of hidden affinities, nestled within the habitual rhythm of things. Matter matters. That's what the drone of the city tells us. And yet we dream of something beyond these invisible walls. Were I an architect-deity, I would create an Escheresque subway system, linking all the cities in the world. The tunnels themselves, and the people decanted from one place to the other, would eventually create an Ecumenopolis: a single and continuous city, enlaced and endless. Were this the case I could get on the F train at Delancey Street, Manhattan, and -- after a couple of changes mid-town -- emerge in the night-markets of Taipei, or near the Roman baths of Budapest. Or perhaps even downtown Urville