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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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There is a big difference between looking at an image of a building and experiencing the space it represents. The atmosphere of a place, shaped by its light, sounds, materiality, and relationship with the surrounding landscape, has long belonged to the realm of physical experience. Today, real-time rendering technologies are beginning to narrow that gap, allowing projects to be explored and experienced before they are ever built.

Long before a building is constructed, it exists as drawings, physical models, perspectives, photographs, and, more recently, photorealistic renderings. Each new representational tool in history has sought to communicate not only the appearance of a project, but also the experience of inhabiting it.

As Barcelona hosts the UIA World Congress of Architects for the second time in its history, thirty years after the 1996 edition, the city becomes a site for reflecting not only on architecture but also on the changing conditions under which it operates. Titled Becoming. Architectures for a Planet in Transition, and developed by the six-member curatorial team of Pau Bajet, Maria Giramé, Mariona Benedito, Tomeu Ramis, Pau Sarquella, and Carmen Torres, the 2026 Congress expands the discussion beyond the city toward planetary questions, addressing architecture through ecological, social, political, and material systems rather than as an isolated discipline. During the opening day of the Congress, ArchDaily spoke with Mariona Benedito and Carmen Torres, two members of the curatorial team, about how this edition revisits Barcelona's architectural legacy, why uncertainty has become central to architectural thinking, and what they hope participants will take away from the event.

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In June 2026, the refurbished Teatro Mauri reopened its doors on Cerro Bellavista in Valparaíso, formerly Chile's main port. The building forms part of Latin America's modernist legacy and stands adjacent to La Sebastiana, one of the renowned residences of the poet Pablo Neruda. It was designed by architect Alfredo Vargas Stoller, author of other icons of modern architecture in Valparaíso, such as the Edificio Cooperativa Vitalicia and the Conjunto de Viviendas Vargas in Viña del Mar. Teatro Mauri opened in 1951 as a venue for performances and cinema. Following a fire in the early 1990s, it fell into disrepair, serving only sporadically as a venue for local parties and events. In 2015, it was purchased by the Sociedad Chilena de Autores e Intérpretes (SCD), which commissioned its restoration from architects Laura Garrido and Gregorio Garretón.

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This guide shows how to use a D5 Render a free live-sync plugin to improve SketchUp workflow.

Anyone expecting the following words to discuss materiality, sustainable construction techniques, woodworking methods, or ways of weaving thatch will be mistaken. This article seeks precisely to shift the focus beyond the aspects that so often define discussions about Indigenous cultures when the subject is "architecture."

In a universe where the very term "architecture" is foreign, approaching Indigenous constructions—or whatever word might best describe them—through an exclusively material or technological lens is itself an attempt to fit their ways of producing space into Western categories. In doing so, a complex cosmology is reduced to a set of measurable attributes, as if it could be transformed into a checklist applicable to any form of architecture, erasing precisely what makes it distinct: the relationships between territory, body, and memory.

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