Paper Example on Spatial Justice in Uganda

Introduction

Typically, urban designs adopt a holistic interpretation referred to as strategizing, making, building and imaging. These are used to inhabit urban spaces and shaping the physical state or life of a city. Spatial justice tries to call for a reflection on the spatial nature of inequalities and social interactions that are created and reproduced through relationships. In a way, spatial justice tries to advocate for more extensive control of spaces in cities. According to Edward Soja, spatial justice ensures that a more participatory and progressive form of social activism and democratic politics are enhanced. In addition to that, it provides new concepts and theories on how to maintain and mobilize regional confederations and cohesive collations of grassroots. At the same time, spatial justice acts as an intermediary between politics and culture, especially when Edward Soja assert that arrangement and design of a place is essential in enabling a sense of ownership and disciple of the society. In addition to that, space uniformity and organization plans of a community and how it enlighten individuals. However, be it as it may, even if spatial justice is granted a confident approach at the same time there is an inclusion of negativity. This means that man is not perfect especially in issues about territorial borders. Space provided for vertical and horizontal development is determined by policies of man which are adopted by the government. Negativity is displayed when the citizens portray unwillingness to cooperate with the government on specific initiatives of development.

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Equity Literature

All the intentions of man character-wise are seen when he has less and needs to share it. The human being also has to allow the prevalence of fairness in a society. This depicts equity and shows promise of fruitful endeavor. Moreover, it is crucial that a society that tends to thrive on the foundation of infidelity is perceived to fail at all cost. At the same time, culture has a role to play in moldings individuals with virtues of promoting fairness and equity to fulfill the promise of self-guidance. For instance, the commitment to oblige with a societal interest and upholding moral standards depicts benefits of equity. The action of keeping promises promotes trust and fairness. At the same time, this can act as a source of benchmarking to others to show how vital equity is.

This principle applies in Kampala Uganda. Being from Bantu origin, their behavior is characterized by humility and ability to exercise patience in all that they do. This moral value enables society to exist with a sense of equity. Therefore, self-belief is a paramount technique of survival. Equity dictates that a government should be able to distribute the national cake to all the corners of the nations. This includes the development regarding available space and seeing into prosperity that implementation is given priority. For example in Uganda, initially, much of the growth was concentrated in major cities like Kampala, Entebbe and Jinja but seemingly with the inclusion of spatial

Social Justice

According to this school of thought, space is an essential dimension of societal set-up, social justice thrives immensely in its existence. A sober understanding of the issues on social injustice enables citizens to tolerate the government. This is well outlined in the principles of urban planning. Especially in Uganda, social injustice has taken a toll on her citizens. This is believed to be as a result of the thorax leadership which is not friendly to the society. Citizens should be consulted on issues about development, and their views heard and respected. Several concepts are misguided especially when explaining to naive citizens. The government therefore take advantage and exploit the innocent people. Being not the case, the clarity in defining social injustice still a subject of confirmation because it is vague is highly politicized. The leadership of Kampala city still relies on the old principles of planning where prime lands of private ownership are snatched away with no meaningful collateral damage to be appreciated. This is relatively perceived to exploit the citizens and defame the principles of urban planning

In addition to that, it is paramount to analyze the concept of spatial justice, which is still a bone of contention to the extent that it has been neglected and nearing and extinction stage. As a result, currently, there is a surge of admission in most of the Ugandan higher learning institutions. These are primarily in the fields of social sciences because many individuals yearn to understand the concept of social injustices that are taking place in society. This is also catalyzed by the need to improve and create awareness in the young generation. Architects can also build a critical relationship with tradition and context. Initially, the design of traditional Ugandan houses was round grass-thatched mud hut in a homestead. Having evolved over centuries, it has positively been assimilated to the real and current technologies, skills and cultural practices and principles.

Consequently, these are meaningful information that can be passed from one generation to another. At the same time these current inventions have led to many people abandoning their traditional way of leaving. As a result, the Ugandan culture is deteriorated. An essential element of a conventional building was attributed expertise and available resources within a community. . Therefore, ensuring that the communities were supported and empowered was a crucial issue in ensuring that development and the economy was enhanced. The lucrative brick type of houses made the Ugandans more reliant on overseas suppliers and manufacturer.

Equity

All obligations are derived from the principle of fairness, which states that people must comply with what is expected of them by an institution when the institution is just, and the people have voluntarily associated themselves with that institution. An obligation cannot exist to an unjust institution not to an unfair society, regardless of consent. The "rule of promising," which states we are to do what we say we will do unless there are certain extenuating circumstances, is a convention, not a moral principle. A "bona fide" promise is a promise to undertake a specific just practice, and the principle of fidelity states that bona-fide promises should be kept. Promising allows relations between individuals to be stable without the use of coercion or state intervention. The public nature of promises gives individuals assurance that each will do their part in the agreed-upon scheme of inclusion and fruitful participation. At the same time, the individuals should act on principles of the memorandum of understanding.

Ethical principles are those principles that would be considered and given priority before any other. When an ethical principle can be shown to support an individual judgment, that judgment constitutes a moral reason. A moral decision is reached when a specific moral right is judged to take priority over other moral reasons supported by other ethical principles. Rules are social conventions and by themselves do not supply moral reasons. Only when there is an ethical principle underlying the law can the government be considered to have any relation to moral reasoning.

Thus far, the discussion has centered on an ideal conception of society, which is part of strict compliance theory. In entertaining the question of our duty to oblige to the unjust law. If a community is reasonably just, its citizens must compel with unjust laws that do not supersede the rule of nature imbalance. Unjust laws may arise in two different ways: the law may not fulfill the society's conception of justice or the society's conception of justice may itself be unjust and unreasonable.

Justice

In a constitutional democracy, laws are enacted on the strength of a majority vote. A majority vote may not coincide with a just outcome because those who vote are subject to all sorts of conceptions and biases that may or may not be. Moreover, the Constitution itself is an example of imperfect procedural justice. It is impossible for the Constitution to ensure that all laws and structures proceeding from it will be entirely just, no matter how just the document itself is. In light of the imperfect nature of the constitutional process, we may consider our duty to oblige to unjust laws part of accepting the flawed nature of the political process. In a state of more or less justice, citizens' obligation to force to unjust laws works to create "mutual trust and confidence" that prevent society from breaking down entirely. Therefore, as long as "the burden of injustice" is approximately equally distributed over society and does not interfere with basic liberties, our duty is to comply with unjust laws.

Civil distrust is an appropriate action in response to violations of the principle of equal liberty or contrary to outlines rules of just society with a similar opportunity. Civil disobedience may be considered a last resort, which is undertaken after attempts to address the situation by appealing to political authorities and existing processes have failed. However, in outrageous violations of liberty, it is not necessary to go through the existing legislative framework before undertaking civil disobedience. It is possible that in a single society numerous minority groups have justification for engaging in civil disobedience. However, there is a limit to how much civil disobedience an organization can handle before the breakdown of law and order or the exhaustion of the ability of the political authorities and the public to take note of the claims being made. So that the requests of each minority group are appropriately communicated, Rawls suggests that such groups form an alliance and regulate among themselves the various acts of civil disobedience to prevent overloading the public with these messages at one time.

For justice to exist between nations, acts must be by the two principles of justice and must pass the test of choice from the original position. Similarly, "the national interest of a just state is defined by the principles of justice." Just wars are not waged for economic benefit but rather to secure peace, which allows a nation to maintain just institutions. A soldier, therefore, has the right to conscientiously refuse to engage in acts of war when the war cannot be justified on the grounds of the two principles of justice. Concerning the problem of conscription into military service, such a practice is justified only when it is undertaken "for the defense of liberty itself," which includes the liberties of persons in the society waging war and the liberties of persons in the society against which war is waged. Therefore, a person may conscientiously refuse to serve in the military to fight an unjust war. Rawls notes that such practices as conscientious refusal are valuable in counteracting "the often predatory aims of state power."

Civil distrust plays a crucial role in the maintenance of justice within democratic societies. It is a form of appeal to the majority's perception of fairness, which communicates that the rules necessary for stability within a just society are being violated. It is a request that the majority reconsider the manner in which community is conducting itself in light of the principles of justice that they all desire to uphold. Therefore, " general interest to engage in justified civil disobedience introduces stability into a well-mannered society." The decision to engage in such civil disobedience is not based on personal desire or narrow self-interests. Preferably, it is made after a conscientious consideration of the political principles unde...