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This chapter seeks to enhance organizational theory's current typology of organizational architectures to explain a flourishing modern architecture that has developed utilizing the inexpensive communication paths created by technology such as the Internet and wireless networks. As communication and coordination costs have dropped, new organizing methods have grown that are difficult to understand using the traditional organizational architectures. In this chapter, we introduce a new community architecture, the “C-form,” which is categorized by (1) fluid, informal peripheral boundaries of membership; (2) significant incorporation of voluntary labor; (3) information-based product output; and (4) significantly open sharing of knowledge. Although the domain of open source software (OSS) is frequently cited as an example of such communities, we argue that the form expands well beyond the domain of software to a wide variety of information-based products. Drawing on a culture frame, we develop an initial set of principles of C-forms and finally explore the implications of the C-form for the modern organizational world.

Purpose – This chapter discusses a study in which we examined campus architecture, spatial design, aesthetics, and cultural policy with regard to the manner in which attributes in these visual and textual entities shape the full range of diversity of the student body or the individuals and collective group who study within the university.

Methodology – This chapter presents the qualitative element of a larger multi-method inquiry. The data for this study were generated from a sample composed of eight universities in four states in the United States and of cultural policy documents from multiple universities in addition to the eight specific universities that were visited on-site.

Findings – Twelve themes emerged from data derived from campus visits to eight universities representing diverse geographies and institutional structures and from analysis of the cultural policies of 30 institutions of higher education. Taxonomic analysis (analysis of the organization of themes and their relationships to one another) revealed important directional associations among the themes yielding rich findings for future theory development and testing.

Implications – The findings yielded important understandings about the influence of cultural policy as reflected in the campus community, on inclusion, exclusion, and diversity. Of particular note were the unexpected thematic findings regarding the political, proprietary preferences of “disabled” groups related to space ownership and the future implications of occupying specialized designated architectures. We conclude with conceptual and methodological directions for expanding this research agenda internationally and for informing change in cultural policy and architectures on campus communities.

There is considerable variety in the use and citation of Wenger’s framework of communities of practice in educational research. In some cases, citations and references to Wenger’s work are superficial and lack meaningful theoretical application. In others, citations and use of Wenger’s work are critical and insightful, thoughtfully applying Wenger’s framework to a range of educational settings. The effect of these variable uses is a conceptual slippage that leads to the framework being misapplied, misunderstood and over-simplified. In this chapter I foreground the under-used idea of learning architectures. A learning architecture consists of an assemblage of components that may allow learning to take place. Such an assemblage might consist of a place (rooms, workshops, facilities), tools and equipment (textbooks, materials, handbooks, reading lists) and activities that require and encourage mutual engagement (seminars, tutorials, group presentations). In this chapter, drawing on previously published ethnographic research, one teacher-training course is used to model a learning architecture approach. At the same time, the chapter introduces and resolves one of the more contested aspects of Wenger’s framework, namely the position of pedagogy and assessment within a community of practice.

Sociologists studying the rise of postmodernism have generally concentrated on either macro-level structures of economy or micro-level subjectivities of individuals. Few have specified how meso-level actions within concrete institutions have produced both these macro- and micro-changes. Bourdieu's concept of field provides a meso-level concept that allows sociologists to explain the transition to a postmodern society by changes in the composition and competition of producers and consumers struggling for advantage in the economy and culture. The chapter focuses on architecture, revealing that the rise of a postmodern aesthetic was the result of internal changes of this field and their complex interrelation with the external changes of an economy in transition from Fordism to post-Fordism.

Embedded in built environment discourse, this chapter examines the traditional knowledge and resilience of the Ngadjuri Nation Peoples through an Elder’s narrative of reconciliation as well as resistance in their subsisting colonial settlement. Removed from ‘Country’ in the 1840s, Ngadjuri Aboriginal community endured colonial industries of open-cut copper mining and large-scale pastoralism as irreparable destruction to their cultural landscapes. European processes in the resources sectors reshaped natural topographies, deconstructing Ngadjuri Songlines and Ancestral Dreaming stories. Burra’s colonial stone buildings of settlement, painstakingly cut and composed from materials of the surrounding ecological terrain, prompted new narratives from Ngadjuri as a way of alleviating scars. Broadly speaking, this chapter aims to show how cultural heritage of two communities is provocatively and conceptually unpacked through the vernacular buildings’ cross-cultural foundations. That is, an under-reported narrative was unwittingly bestowed on the colonial-built forms with hidden meanings that deserve further investigation. This chapter offers a counternarrative to colonial histories revealing Ngadjuri’s methods for reconnecting to Country and culture after generations of disempowerment. It explores how within the materiality of colonial structures, the Ngadjuri entwined their remediated storylines – revealing a data curation that had avoided popular discourse in the galleries, libraries, archives, and museums [GLAM] sector representation. This example implies there are bodies of knowledge in built cultural heritage hidden elsewhere on our Aboriginal Nations and the challenges it presents GLAM in their Indigenisation processes.

Remote communities often face a range of problems related to distance, service provision, high costs, and economic uncertainty. Many of these problems are structural and a direct result of their location on a periphery. In recent decades many remote settlements have looked to the tourism sector to supplement existing local economies. Numerous tools variously described in the literature as theories, models, and frameworks have been suggested as approaches for assisting local economies develop tourism. In searching for solutions, it is not unusual for researchers to advocate a standalone theory, model, or framework as a preferred approach. However, this method ignores the complexity of the real world and that solutions usually require a multidimensional approach based on combining various theoretical tools. This paper proposes an open architecture approach that utilizes a number of theories and models that can be selectively and collectively used to assist remote settlements develop a tourism sector. This approach was tested in Cooktown, Australia. One outcome was the identification of a range of deficiencies in the strategies currently used by the destination.

New Towns were exemplars of Utopian social and economic visions allied to Modernist ideas of design and architecture. Initially hailed as the answer to the ailments of the historic European city and the urgent need for housing after the War, they came under considerable scrutiny when the ideas of New Urbanism on design, density and community became one of the most vocal critics on Modernist town planning.

The UK Arts and Humanities Research Council recently funded a New Town Heritage Research Network Project. Drawing on case studies from the network, this chapter will refer to the original questions posed by the above-mentioned network project: How are the Utopian social and economic visions which accompanied the New Town Movement embodied in the masterplanning, urban design and architecture of the New Towns? How can the New Town architectural and urban design heritage be evaluated? How can future planning for these towns accommodate and build on this heritage in a meaningful way, and be integrated into regeneration and growth? How can key stakeholders in New Towns create an identity and pride for their town as well as a sense of belonging, by building cultural capital through their heritage, including architecture, public art and cultural activities?

This chapter will analyse how New Towns and their associated Modernist Heritage have been perceived by different audiences and are positioned in the overall heritage discourse including the question of a shared European Heritage.

In this book chapter, I focus on the epistemological, ontological and axiological practice traditions that help to reveal the taken-for-granted assumptions about the management of trust funds in First Nation communities. Informing this chapter is a qualitative research study involving 11 First Nation community members in Canada who were interviewed. Indigenous ways of knowing, being and doing and the theory of practice architectures are used to identify the cultural discursive, material-economic and social-political arrangements that enable and/or constrain practice. The findings reveal that Indigenous ways of knowing, being and doing collide adversely with trust account decision making due to the duties and obligations guiding trust settlement agreements. The ways in which trust account practices can be transformed to ensure greater alignment with Indigenous ways of knowing, being and doing are outlined.