"Architecture must return to its essence." With this statement, Wang Shu and Lu Wenyu establish the central premise of their curatorial vision for the 20th International Architecture Exhibition of La Biennale di Venezia, taking place from May 8 to November 21, 2027, across the Giardini, the Arsenale, and throughout Venice. Titled "Do Architecture – For the Possibility of Coexistence Facing a Real Reality", the exhibition calls for a return to the physical act of making architecture, at a time when, according to the curators, the discipline has become increasingly disconnected from lived reality through excessive abstraction, commercialization, and digitalization.

Rather than focusing on what architecture might become, the curators propose a renewed engagement with the present, questioning what it means to practice architecture today through materials, construction, local knowledge, and direct experience. This approach builds on ideas that have long informed the work of Amateur Architecture Studio, founded by Wang Shu and Lu Wenyu in 1997, particularly their exploration of traditional building techniques, material reuse, and the relationship between architecture and place.The exhibition also places the question of coexistence at its center, exploring how architecture can bring together seemingly opposing conditions, from technology and craftsmanship to urban and rural ways of building, while remaining grounded in the specific realities of each place.

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What makes a building worth preserving? Age is the most common answer, but not always the best one. A building from the 1950s or 70s may carry as much historical significance as a medieval cathedral; it simply demands a different framework, one that weighs political context, cultural meaning, and architectural innovation over the mere passage of time. This is especially true for modernist architecture across the so-called Global South, where the movement took on unique forms of expression.

It is precisely this conversation that ArchDaily and World Monuments Fund are now opening together. WMF brings on-the-ground conservation expertise across the world, and ArchDaily brings the editorial capacity to contextualize that work and connect it to a global audience. The goal is to do both at once: preserve places and tell their stories, shaping how modernist heritage is understood far beyond the field of preservation itself.

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There is no shortage of ways to imagine what the world will look like after a climate catastrophe. Genres of movies and novels have been built around the question of what happens when contemporary safeguards fail, from dystopian fiction and post-apocalyptic literature to disaster films, graphic novels, and video games. Burning forests, submerged cities, abandoned infrastructure, resource scarcity, and mass displacement are a familiar visual and narrative vocabulary. We have become remarkably fluent in imagining the consequences of a world that fails to respond to climate change.

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Every evening when we get home, without ceremony, we perform a small rite. We arrive at a door, we open it, and we step through into a space that belongs to us in a way no other space does. It is such a mundane act that we rarely notice it has a structure at all, and yet philosophers and anthropologists have written entire books describing these psychological structures. Interestingly, visual works such as the animated worlds of Studio Ghibli seem to reflect this dynamic to create worlds which contain architecture and layouts that provide a path to escape by tapping into our memories in a legible yet enchanted form.

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In an era where digital fabrication and automation are increasingly present in architectural practice, manual craft is often seen as a luxury item—restricted to high-end projects whose clients can afford extended deadlines and collaborative processes requiring constant dialogue with artisans. This scenario might have sounded contradictory a few decades ago, when Lina Bo Bardi denounced that a process of "deculturation" was underway and that an appraisal of "popular" Brazilian civilization was urgently needed to confront totalizing universalisms and *folklore*—the latter viewed by her as an instrument of state alienation designed to neutralize the subversive and transformative character of popular culture:

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For most of the twentieth century, architecture has learned to read cities through roads. Street hierarchies define urban plans, intersections organize movement, and buildings are understood by the façades they present to sidewalks. Roads appear so fundamental to urban life that they are often mistaken for a universal condition. Across much of Southeast Asia, cities developed according to an entirely different spatial logic. Long before automobiles reordered urban landscapes, rivers served as streets, marketplaces, civic spaces, and public infrastructure. Movement occurred primarily by boat, commerce unfolded along waterfronts, and architecture addressed water rather than asphalt. Reading these cities through their waterways changes how architecture itself is understood. Infrastructure, in this case, is not the road but the river.

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Bamboo is often praised before it is understood. It grows quickly, carries a long history of building cultures, and appears to offer architecture an immediate ecological language. In photographs, it can seem almost self-explanatory: light, natural, renewable, and already aligned with a more sustainable future. Yet this apparent clarity is also what makes bamboo difficult to discuss with precision. Once it becomes a symbol of environmental responsibility, the material itself can disappear behind the image it produces.

This is the risk of bamboo's contemporary revival. It can be imagined too easily as a green substitute for industrial materials, a regional atmosphere, or a softer alternative to the harder languages of steel and concrete. In each case, bamboo is admired before its conditions are understood. The more important question is not whether bamboo is sustainable in a general sense, but what kind of architectural culture it requires: what forms of knowledge, maintenance, regulation, labor, and time are needed for its sustainability to become real.

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This article is part of our new Opinion section, a format for argument-driven essays on critical questions shaping our field.

Before architecture students become authors of space, they are subjected to one. For years, they work inside a building that teaches without announcing itself as a teacher. It organizes their exhaustion, their ambition, their visibility, their solitude, their friendships, their sense of scale, and their relationship to judgment. Long before a student can articulate a position on architecture, the school has already offered one in its implicit built environment.

This is not to suggest that buildings determine architects. The influence is slower and less complete than that. A school building operates more like a hidden curriculum: a spatial discipline that works alongside faculty, syllabi, institutional culture, and student life. It teaches through access and obstruction, program adjacencies, daylight exposures, and scale. It produces habits of attention before it produces explicit beliefs.

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Deep in western Honduras, within a valley near the Guatemalan border, lies the ancient Maya city of Copán. Flourishing during the Classic period between the fifth and ninth centuries CE, the city developed as a regional epicenter through trade networks, dynastic politics, and monumental architecture. Today, the site is designated a UNESCO World Heritage Site due to its extensive architectural remains, including stepped pyramids, sculpted stelae, and ceremonial core. Over a century of systematic archaeological research has documented its urban morphology, revealing distinct residential districts, civic spaces, and systems of movement and visibility.

This analysis examines the spatial organization of Copán through the framework of urban theorist Kevin Lynch and "The Image of the City". By applying Lynch's five structural elements — edges, districts, paths, nodes, and landmarks — it is possible to analyze how Copán functioned not only as a ritual center but as a legible urban landscape designed to reinforce political hierarchy and regulate collective movement. Historical data for this analysis was taken from books and articles linked throughout the text, and was possible thanks to the collaboration of historian Arnulfo Ramirez de la Costa, professor and coordinator of the History program in the Department of History at the National Autonomous University of Honduras (UNAH) in Tegucigalpa.

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Modernism is often encountered through built form, photographed facades, canonical plans, concrete manifestos. For most people, its first encounter was far more immediate. It was a chair in an office, a shelf in a living room, a compact unit that reorganized how one sat, stored, or slept. Long before modern architecture could be widely commissioned, it was furniture that entered everyday space, carrying with it a new logic of living. Modernism's promise of transforming life was often delivered through these smaller, repeatable objects.

To understand this shift, furniture has to be read as a condensed form of architecture rather than decoration. Early twentieth-century designers treated it precisely this way. Le Corbusier described furniture as équipement de l'habitation (equipment of living), placing it within the operational system of the building rather than outside it. Similarly, the Bauhaus approached chairs and tables as industrial prototypes, embedding principles of standardization, efficiency, and mass production into their design. As architectural historian Beatriz Colomina has argued, modern architecture did not circulate only through buildings, but through media and objects that translated its ideas into everyday life. Furniture became architecture in miniature: portable, reproducible, and capable of reorganizing space without reconstructing it.

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The flood does not arrive as a surprise. It returns, following the same swollen rivers and monsoon skies, loosening the ground and entering homes that were never meant to resist it. Walls are untied before they are lost, materials are gathered before they drift, and structures are rebuilt with a familiarity that suggests this is not destruction, but sequence. In landscapes where water returns each year, survival is defined by the ability to begin again.

Across the floodplains of Bangladesh, the Brahmaputra basin, and the Mekong Delta, inundation is a seasonal certainty. Reports by institutions such as the World Bank and the Intergovernmental Panel on Climate Change often frame floods through exposure and damage, measuring success through resistance and durability. Yet in territories that are submerged annually, such metrics only partially describe the problem. The ground itself oscillates between solid and liquid states. To build as if it were fixed is to design against the very condition that defines it.

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Having thrown a stone today, Eshu kills a bird of yesterday. The Yoruba proverb tells both a story of reparation and of ancestrality by joyfully bending spacetime conventions and accessing subjects from the past with present actions. The saying offers a poetic entry point to broader West African traditions and to the practice of Scottish-Nigerian artist and architect Dele Adeyemo. Named one of the winners of the ArchDaily 2025 Next Practices Awards, Adeyemo's work brings together ecology, spirituality, dance, and territory, examining how embodied cultural practices can generate alternative spatial possibilities within and against the architecture of racial capitalism.

Born in Nigeria and raised in the United Kingdom, Adeyemo has been visiting Lagos for many years. Through this engagement, he has developed an extensive body of research on collective movement practices that predate capitalism and offer distinct, often imaginative spatial intelligences operating alongside dominant systems. ArchDaily spoke with Dele about his artistic and pedagogical practices, and how he identifies design sophistication where architects often perceive deficiency.

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Amid the rapid build-out of data centres and AI economies across the Greater Bay Area—and alongside the celebration of AI as a tool and "author," as featured in 2025 Hong Kong–Shenzhen Bi-City Biennale of Urbanism\Architecture (Hong Kong)—a parallel question becomes unavoidable: how do the planning and construction of AI infrastructure actually begin to shape everyday life? Many of the facilities already built remain intentionally distant from daily experience. The "cloud" may be marketed as immaterial, but its architecture is profoundly physical: high-power, high-heat, service-heavy environments that are often sited in remote or low-density areas to take advantage of lower land costs and to minimize friction with nearby communities. Security and risk management further reinforce this logic. Data centres hold sensitive, privileged information—corporate assets, legal records, government and institutional data—and remoteness becomes part of their operating model, keeping the infrastructures of AI both spatially and socially out of sight.

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Founded in 2015 in Ahmedabad by Anand Sonecha, SEAlab is a practice shaped by a slow, contemplative engagement with place, proportion, and participation. Recognized as one of the winners of the ArchDaily 2025 Next Practices Awards, the studio builds with simple materials and local techniques, pursuing environments that are experienced as much as they are seen. This ethos became particularly tangible in Gandhinagar, where the School for Blind and Visually Impaired Children did not begin as a purpose-built institution. The school had been operating from an existing primary school building, with classrooms stacked above dormitories and twelve children sharing a single room. Space was limited, and so were growth opportunities. The new academic building was required to expand capacity, improve living conditions, and support greater student independence.

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In an age so obsessed with skincare and appearances, few architects are truly interested in the intestines of our buildings. With a practice rooted in contextual awareness and technical pragmatism, sensitive to the needs of the people it serves and to resource limitations, Moroccan architect Aziza Chaouni focuses on the hidden systems that allow architecture to be. Over the past two decades, she has been working on projects across different geographies, particularly in the Saharan region, actively engaging with its communities and heritage.

Currently leading the South–North (SoNo) Lab for Sustainable Construction and Conservation at EPFL in Lausanne, Switzerland, Chaouni brings to the academic realm her architectural expertise in operating under pressing constraints, advocating for reciprocal collaboration between the Global South and the Global North. ArchDaily had the opportunity to speak with Aziza about her experience in Africa and how it can foster more sustainable ways of designing buildings for the future of our cities.

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With the Milano–Cortina 2026 Winter Olympics underway, it is worth looking back at how the Olympic Village has evolved from a purely functional solution into a strategic urban project. From improvised housing compounds to key pieces of urban regeneration, Olympic Villages have repeatedly functioned as large-scale experiments in how parts of the city can be built within a short period of time.

Designed under intense time pressure and for a highly specific population, these environments reveal shifting ideas about housing, collective life, and the urban legacy of mega-events. Across different editions, the Olympic Village reflects broader ways in which events, housing, and cities intersect under conditions of urgency.

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