Career and the profession By William Richards
Fewer than one in five new architects identify as racial or
ethnic minorities, and just about two in five are women, according to the
National Council of Architectural Registration Boards. As we work to achieve a
future of greater equity, diversity, and inclusion in the profession, we can
learn important lessons in reckoning with the past. The Pioneering Architects series celebrates
the legacy of architects who overcame unimaginable obstacles. In sharing their
stories, we aim to pay overdue tribute to their talents, honor their courage,
and learn from their experiences.
A single photograph is perhaps the only evidence of the 1928
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Minnette De Silva’s unique position in the mid-20th century exemplifies cultural and local specificity in dialogue with a global modern movement. Her architectural practice was expressive of the materials, techniques, and history of her native Sri Lanka as well as her participation in a network of international architects and designers. As a result, De Silva’s legacy traces the complex and multi-directional vectors of modernity.
The conversation between her built work, dedication to the production of her own archive and commitment to the inclusion of traditional forms of labor, present De Silva as a leader in design. With most of her buildings lost to time and neglect, her architecture survives primarily through images and words. Denying reductive dichotomies of International Style and vernacular, client and architect, object and archive, her work instead reveals nuances in architectural practice that continue to be relevant today.
It’s Sydney Lesbian and Gay Mardi Gras festival time. LGBTQI people are enjoying what some call “gay or lesbian Christmas”. It’s not quite the same in the era of COVID, but a contained version of the famous street parade will be beamed into living rooms on Saturday.
The public face of Mardi Gras, which began in 1978 with a protest parade, is remarkable in a nation that has been deeply prejudiced toward gay and lesbian people. Part of the power of Mardi Gras for older generations was that it removed queer sexualities from the “secret” confines of semi-legal bar and club locations and private parties to the public street. Being on the front page of the newspaper no longer meant you might be going to jail.
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