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Terrorism --- Riots --- Riot control --- Terrorisme --- Emeutes --- Répression des émeutes

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In an age dominated by nationalism and ethnic conflict, Charles Jencks argues that these reactionary tendencies can be countered by an equally powerful drive - heterophilia: the love of difference, the desire to seek out new experience and curiosity. All of these are essential to the creation of a new form of city, the heteropolis, epitomized by Los Angeles. With over one hundred ethnic groups, forty different lifestyle clusters, eighty languages spoken in the schools, and extraordinarily different flora and fauna, Los Angeles' diversity has now become one of its main drawing points, and problems. Precariously balanced between civil unrest and the creative enjoyment of difference, it is something towards which other world cities, with their mass-migration and global trade are heading. The hetero-architecture of Los Angeles suggests a way beyond the present impasse between the fundamentalists and the multiculturalists, a third position which diffuses confrontation with creative displacement and inclusive eclecticism. The strange beauty of hetero-architecture embraces variety, its informality allows marginalized groups to feel at home and its unusual metaphors suggest our connection to the natural world. Frank Gehry, Eric Owen Moss, Morphosis, Frank Israel and Charles Moore are its visible leaders, but there is also a vernacular and funk version of the genre as well as the populist versions of Jon Jerde and Disneyland. The philosophy of hetero-architecture accepts difference as a necessity and turns it into a virtue with an informal aesthetic at once polyglot, abstract and representational - that is radically eclectic and inclusive in an understated way. The 'L.A. Style', as it is known, bears affinities with other aesthetics such as the Wabi and Sabi style of the Japanese. With many world cities now facing increasing pluralization, the heteropolis is bound to become a major urban form of the future.

Architecture --- Diversité culturelle --- Architecture --- Relations interethniques --- Aspect social --- Gehry, Frank Owen --- King, Rodney G. --- Oeuvres. --- Émeutes

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Revolutions --- Political persecution --- Émeutes --- Répression politique. --- Violence policière. --- Lutte contre. --- Serge, Victor, --- Russie. --- URSS --- Émeutes --- Répression politique. --- Violence policière. --- Russie --- Political persecution - Soviet Union

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Demonstrations --- Riot control --- Protest movements --- Demonstrations --- Riot control --- Protest movements --- Manifestations --- Répression des émeutes --- Contestation --- Manifestations --- Répression des émeutes --- Contestation --- History. --- History. --- History. --- History. --- History. --- History. --- Histoire --- Histoire --- Histoire --- Histoire --- Histoire --- France. --- Germany. --- Prussia (Kingdom). --- History. --- History.

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L’émeute est généralement négligée par les marxistes, taxée d’apolitisme et renvoyée à l’instant pur, à la spontanéité. Joshua Clover s’attache à la théoriser et à comprendre la succession des formes de contestation dans la longue durée. Quand le capitalisme apparaît, l’émeute est la forme de lutte dominante, s’attaquant à la circulation des marchandises. Puis, au moment de la révolution industrielle et jusqu’à l’immédiate après-guerre, la grève lui succède, avec cette fois la sphère de la production en ligne de mire. Depuis les années 1960 à 1970, une période marquée par la désindustrialisation, le chômage de masse et le ralentissement de l’accumulation en Occident, l’émeute redevient la forme de contestation par excellence ; cette émeute nouvelle, c’est l’émeute prime

Émeutes. --- Grèves et lock-out. --- Mouvements sociaux. --- Mouvements contestataires. --- Capitalisme. --- Riots. --- Strikes and lockouts. --- Social movements. --- Protest movements. --- Capitalism. --- Mouvements sociaux --- Émeutes --- Grèves et lock-out --- Capitalisme --- Mouvements contestataires