Articles: The Latest Architecture and News

When African countries gained independence from European colonial rule during the mid-twentieth century, nation-building involved more than establishing new governments and political institutions. Newly sovereign states also needed to establish a built identity that could distinguish them from their colonial past, and architecture became an important tool in this process. Across the continent, monumental civic buildings, universities, conference centers, and cultural institutions were commissioned to embody progress and national unity. Yet this created a fundamental contradiction: many of these buildings adopted modernist and Brutalist architectural languages that had originated in Europe, while some were even designed by architects from former colonial powers. The Maison du Peuple in Ouagadougou, Burkina Faso, provides a particularly revealing example of how an architectural language associated with Europe could be appropriated and transformed into an expression of postcolonial independence.

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Across the Gulf, Bedouin heritage often enters architecture first as an image. Airport terminals recall tent silhouettes, visitor centres incorporate woven screens, and pavilions reinterpret traditional textiles as decorative façades. These references have become a familiar visual language for expressing regional identity. They also risk reducing one of the world's most sophisticated vernacular building traditions to an architectural motif. Long before the Bedouin tent became a cultural symbol, it was an environmental technology: a lightweight, adaptable structure capable of creating comfort in one of the planet's most demanding climates. What contemporary infrastructure may inherit is not the tent's silhouette, but the construction intelligence woven into it.

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In the heart of Ahmedabad's Navrangpura district in India sits the Sardar Vallabhbhai Patel Stadium. More than just a cricket ground, the stadium stands as one of India's earliest experiments in modernist public architecture. Built in the decades following the country's independence, the structure has not only become an engineering landmark, but also a major public space within Ahmedabad's urban fabric. Despite the building's architectural and historical significance, as well as its deep involvement in daily community life, it has suffered significant physical degradation as a result of decades of poor maintenance and lack of funding. That fragility is precisely why it has drawn international attention. In 2020, the World Monuments Fund (WMF) placed the Sardar Vallabhbhai Patel Stadium on its World Monuments Watch, a global list highlighting cultural heritage sites facing urgent preservation challenges.

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There has never been a more celebrated moment for craftsmanship in architecture. Across magazines, awards, and international exhibitions, handmade brick, lime plaster, carved stone, woven bamboo, and rammed earth have re-emerged as symbols of environmental responsibility, cultural continuity, and architectural authenticity. Beyond these carefully documented projects lies another reality. The overwhelming majority of buildings constructed today, from apartment blocks and office towers to public housing and commercial developments, continue to rely on industrialized systems that leave little room for skilled artisans. Craft has become increasingly visible at the very moment it has become increasingly uncommon. In countries such as India, the contrast is difficult to ignore. Centuries-old building traditions continue alongside one of the world's fastest-growing construction industries. To reframe the question of why craftsmanship is returning, perhaps the intrigue is why it now appears primarily where construction budgets, timelines, and clients can afford it.

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In 2021, a collaboration between the Italian architecture studio Mario Cucinella Architects and WASP, an Italian 3D-printing company, led to the development of TECLA: a house 3D-printed entirely from raw earth. Five years later, the technology behind it has grown, quietly spreading across several continents and design practices. By controlling the speed, angle, and path of the extruder nozzle, architects are able to create more than just walls. Throughout the years, they have been experimenting with how to shape the 3D-printed material into detailed surface motifs, reintroducing relief, texture, and intricate patterns directly into the structure. In this way, they are attempting to bridge earth-building traditions with digital computation, in an era where code is starting to influence form and material expression in architecture.

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A war can erase a skyline overnight. Roofs collapse, streets become impassable, and landmarks that once oriented everyday life are reduced to rubble. The most profound loss often remains invisible. Buildings can be surveyed, photographed, scanned, and, eventually, rebuilt. The knowledge that produced them is far more fragile. It survives in the hands of stonemasons who understand how a limestone vault carries its load, carpenters who know how timber joints respond to seasonal movement, plasterers who mix lime by memory rather than measurement, and residents whose everyday rituals keep these buildings in use. When these people are displaced, killed, or forced to abandon their trades, reconstruction inherits a problem that no drawing or digital model can solve. Stone can always be quarried again. Recovering the knowledge to shape it takes much longer.

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The architecture of Birmingham reflects the city's history as one of the first industrial centers of England. The wealth generated in the city and the surrounding region led to the grandeur of the Victorian era in the nineteenth century. Heavy bombardment during the Second World War caused widespread destruction. This was followed by rapid reconstruction in the 1950s-70s, introducing rational modernism and brutalist ambition, which characterizes large parts of the city center today. A few decades later, erasure returned to Birmingham, with reconsideration of some of the decisions of the mid-twentieth century. Famously, the Bullring Centre and the Birmingham Library were torn down to make way for twenty-first-century redevelopments, adding new layers of richness to the city's built environment.

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While pyramidal geometry appears in monumental historical structures, its contemporary application remains limited. The primary constraint is the sloping envelope, which contracts the building's floor area as it ascends and reduces usable interior volume compared to orthogonal or cylindrical forms. However, from a structural standpoint, the geometry offers lateral stability against wind and seismic loads due to its broad base, central mass distribution, and self-bracing triangular faces. Nonetheless, applying this shape at a residential scale introduces several layout constraints. These slanted walls limit vertical wall surfaces, which complicates the placement of standard windows, doors, and floor partitions. At the same time, the low clearance along the perimeter also creates unusable floor area at the edges of the room.

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Architecture has long been defined by permanence. Buildings are celebrated because they endure, cities because they establish permanence against uncertainty, and monuments because they resist the passage of time. Some of humanity's oldest urban traditions emerged in landscapes where permanence alone could never guarantee survival. Across the deserts of North Africa and the Arabian Peninsula, oasis settlements developed not as isolated refuges from an empty wilderness, but as carefully maintained pauses within landscapes already shaped by movement. Long before highways and airports connected continents, caravans, pilgrims, pastoralists, and merchants traversed these territories through networks of wells, irrigation systems, cultivated groves, and market towns. The oasis was never the end of a journey. Wells, shaded palm groves, irrigated fields, and caravan markets allowed the next stage of the journey to begin.

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Architecture often inherits a paradox. The buildings that come to define a place are rarely the only ones that shaped it. Instead, they become symbols, repeated through guidebooks, tourism campaigns, conservation agendas, and architectural histories until they stand in for an entire region. Over time, the richness of a built landscape is compressed into a handful of familiar images. What falls outside that frame rarely disappears. It simply slips from architectural discourse.

Few places illustrate this more clearly than Odisha. For decades, its architectural identity has been represented through the monumental stone temples of Bhubaneswar, Konark, and Puri. The sculptural sophistication of the Kalinga tradition has rightly earned international recognition, becoming one of India's most celebrated architectural legacies. Yet this prominence has also produced an unintended consequence. Odisha is frequently understood as a land of temples, leaving other architectural histories comparatively unexplored. Royal residences, administrative buildings, colonial encounters, vernacular settlements, and former capitals occupy a far smaller place in the architectural imagination despite revealing equally complex stories of governance, diplomacy, ecology, and cultural exchange.

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On the Caribbean coast of Honduras, lies the Leán valley, a narrow coastal strip lined by the Nombre de Dios Mountain Range to the South and the Caribbean Sea to the North. For a long time, this was the last frontier: dense jungle, swamps, no infrastructure, and difficult inland access. However, all of that started to change with the arrival of the Garífuna, who settled the area between the Danto and Cangrejal Rivers, setting the foundations of what would become the City of La Ceiba. An urban hub in the Honduran Caribbean whose history has been defined by migration waves: Central Americans, Afro-Caribbean people, Europeans, and corporate North America. These movements from all around the world did not merely contribute to economic growth, but actively produced the city's spatial logic, identity, and architectural form.

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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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On June 24, 2026, a severe seismic event consisting of two major earthquakes with magnitudes of 7.2 and 7.5 struck north-central Venezuela just 39 seconds apart. The widespread destruction was concentrated along the country's northern coast, heavily impacting the capital city of Caracas and the neighboring state of La Guaira, where fragile urban infrastructure and vulnerable housing stock led to the collapse or severe damage of thousands of residential structures. This disaster mirrors previous devastating events observed during other major seismic events, including the 2008 Wenchuan earthquake and 2011 landslides in Sichuan, the 2014 Ludian earthquake in Yunnan, and the 2017 earthquake across central Mexico. When high-magnitude natural disasters damage entire communities, architects have the opportunity to help by proposing post-disaster architecture with strategic recovery models. Rather than relying on generic, standardized emergency shelters, conscious architectural design can deliver low-cost, rapidly deployable residential infrastructure that preserves human dignity through culturally contextual and dignified spaces.

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At the helm of architectural discourse on sacred architecture, attention almost always settles on the monument. Temples, mosques, monasteries, and churches dominate architectural histories, design criticism, and photography alike, becoming the physical symbols through which faith is understood. For millions of pilgrims across India, the most consequential architectural experience begins long before the shrine comes into view. It unfolds across mountain roads, river ghats, shaded streets, temporary camps, queue systems, bridges, water kiosks, medical stations, and countless ordinary pieces of infrastructure through which pilgrimage actually takes place. The architectural work of pilgrimage may lie less in the shrine itself than in the environments that allow millions of people to reach it.

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A building material rarely begins where architecture encounters it. By the time concrete reaches a construction site, its limestone has already been quarried, processed, and transformed. Timber arrives long after the forest. Glass appears detached from the sand from which it was made. By the time materials enter construction, much of the landscape and industry that produced them has already disappeared from view.

Across India and the SWANA region, another material supply chain is becoming visible. Rice husks, coconut fibres, sugarcane bagasse, and date palm residues, once treated as agricultural leftovers, are increasingly entering architecture as insulation, composite panels, fibreboards, and cement substitutes. Rice mills, coconut plantations, sugar factories, and date farms are increasingly becoming part of the architectural supply chain.

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Architecture often speaks about ecological design as though it were a recent discovery. Biodiversity corridors, regenerative landscapes, sponge cities, and more-than-human urbanism are presented as emerging responses to contemporary environmental crises. Across India and the SWANA region, landscapes shaped through religious practice have long organized relationships between people, water, vegetation, and animals. Long before ecological performance became a design metric, temple tanks stored monsoon water, sacred groves protected biodiversity, and oasis settlements sustained life in some of the world's most arid environments. Few of these places emerged from explicit environmental agendas. They emerged through cultural and spiritual practices. Their environmental logic remains highly relevant today. Many of the conditions now discussed through more-than-human design have existed for centuries within landscapes architects rarely study as ecological infrastructure.

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Every three years, the International Union of Architects' (UIA) World Congress lands in a different city, under a different theme set years in advance. A quick mapping of these host cities reveals a deliberate pattern: throughout the decades, the UIA has purposefully chosen a wide range of venues across all continents, rendering each edition a snapshot of what mattered in that specific place, at that exact moment. The result of this geographic rotation has been a diverse kaleidoscope of conversations, analyzing the profession from countless angles and adapting it to changing times. But 2026 is different; this time the UIA is repeating a host city for the first time: Barcelona, under the theme "Becoming. Architectures for a planet in transition".

Architecture continues to draw cities as though humans occupy them alone. Plans trace circulation routes, zoning maps assign functions, and buildings are evaluated according to human comfort, safety, and efficiency. Walking through cities across India and Southwest Asia reveals something much more complex. Dogs sleep beneath market stalls, monkeys move across rooftops, birds nest in temple towers and mosque façades, and insects pollinate urban landscapes hidden in plain sight. These species are woven into daily urban life as consistently as human occupants. Streets, courtyards, roofs, drainage systems, markets, and vacant lots are already occupied by multiple species simultaneously. Architectural thinking has been slower to account for this reality.

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