In an age of globalization, it seems that the world in which we live in is becoming one as a uniform visibility. While there are cultural differences between places, we live in a kind of one world where architectural appearance is becoming more and more similar and indistinct.
In our work we are interested in discussing the conflicts as a positive phenomenon, that opens up in architectural spaces, especially in cities, between the "same" global space and the "unique" local space. We are interested in revealing the built-in tension between what appears to be similar and spatial events that open at a particular time and place. In other words, the city is run within which there is a constant tension that contains within it not only other events, on a different scale that but with human otherness.
There is a growing awareness of the significance of the role that place plays in forming and influencing human identity. In the context of our discussion, we need to differentiate between two conceptions of otherness. The first posits otherness as a condition that takes place in the city. In other words, the city is thought of as a container for otherness. The second is a conception according to which otherness is an integral part of the structure of the city to begin with. In other words, otherness and urbanity are simultaneous conditions that cannot be separated.
In our presentation we suggest thinking of conflict not as an aberration, or an exceptional condition of public space, but as an essential characteristic of urbanity. Agon, therefore, is used to reveal the lineage between the polis of the ancient Greek world and the modern city, since conflict is inextricable from both phenomena. Therefore, we suggest an aspect of the definition of cities as they are shaped by human action and perception, at the same time mutually, humans accept spatial conditions and are influenced by them.
Agon was an integral part of ancient Greek life, particularly in the polis for which competition was an essential characteristic. In Greek the legacy in the social life of the polis (city) was emerged relating to the Panathenaic Games (from 566 BC to the 3rd century AD). A feature of the athletic competitions was the idea of agōn meaning contest. Agōn later took on the meaning of struggle and conflict which as a phenomenon can also be understood in terms of conditions of living in the modern city.
Although agon seems to contradict our contemporary desire to dissolve and eliminate conflict in the city, by making the building similar, and thinking that by doing so, we are giving equality, in our work shows the perspective on the city in light of the ancient Greek concept of Agōn - Ἀγών, which is usually translated as competition or constructive conflict.
We argue that in order to reveal the essence of what cities and urban life and activities are, we should recognize the motivated power of the urban conflict as a positive generation of urban life. As so, we should be careful and sensitive in our practice to not over plan our environs and have the fertile ground for the possibilities of cultural, dynamic, and evolving human activities to occur in our environment.
We suggest that such activities and event have a unique way of unfolding, as an event in time can opens up a new special place like the Sukkoth holiday Inn Israel the drive people to have the sukkah (temporary hut construction built for the holiday) built in common and public areas and for a week it redefines the public space. Another kind of event can be in the way that new special place opens up a new kind of time such as a sequence of private and fenced backyards being redefined by their inhabitants to be a shared and public Urban passage. With that kind of local events, we should rethink the global stream the effects our local places and to have as planners the sensibilities to react to it.
It is relevant to contemporary discussions on urbanity because it enables us to refer to contemporary urban space and ask: How, as we plan the possibilities of the development of the city, can we make room for the inner tension through which the otherness that is inherent to urban space reveals itself? Or do we finally relate to the conflictive condition as an anomaly, which we rather conceal in order to maintain a pleasant state of urban cohesion? I argue that plurality, otherness, and conflict are not a diversion or an irregular condition of urban space. Instead, they are inherent qualities of its actual formation. Thus, I would like to conclude that unless we rethink these notions as inherent to the urban, we are destined to strive toward unified cities.