A gift of a pagoda, the presence of a prominent citizen, and the possibilities of hospitality

Environment and Planning D: Society and Space

Volumn 23, Issue 1, 2005, Pages 11-28

  Chan, Wun Fung ^a  

^a UNIVERSITY OF STRATHCLYDE   (United Kingdom)

Author keywords

[No Author keywords available]

Indexed keywords

CITIZENSHIP; CULTURAL IDENTITY; ETHNIC MINORITY; GOODS EXCHANGE;

BIRMINGHAM [ENGLAND]; EASTERN HEMISPHERE; ENGLAND; EURASIA; EUROPE; UNITED KINGDOM; WESTERN EUROPE; WORLD;

EID: 14044250726     PISSN: 02637758     EISSN: None     Source Type: Journal    
DOI: 10.1068/d347t     Document Type: Article

References (72)

1. I use the phrase 'prominent Chinese citizen' to offer anonymity. The phrase itself is lifted from a planning application for the pagoda, which is to be discussed subsequently. The citizen is in fact a British citizen.
2. From a speech by the Lord Mayor of Birmingham, opening of pagoda at Holloway Circus, 17 June 1998.
3. This bid was a part of the Birmingham Integrated Operational Programme (known as Birmingham Solihull Operational Programme 1994-96 and the Birmingham Integrated Development Programme 1988-92) that solicited both European Social Fund and European Regional Development Fund monies. It followed two similar and unsuccessful bids to the Urban Programme in 1991 and 1993. The successful bid for the Holloway Circus Redevelopment came as a part of the Birmingham Tourist Project under the West Midlands Objective 2 Programme. This was wrapped up with four street-improvement schemes: Broad Street Approaches, Digbeth Approaches, Oozells Street School Turn, and the Holloway Circus Improvements. It was accepted in 1996.
4. Application to the Birmingham Integrated Operational Programme for a Chinese Gate, Smallbrook Queensway, 1994, Planning and Architecture Department, Birmingham City Council, planning file C/04126/96/BCC.
5. Caillé (2001) fleshes out the details on the paradox of the gift cycle. He suggests that the gift becomes unthinkable from the intentions of egoism and/or altruism, thus producing a double inconceivability of the pure gift. An egoistical interest in giving becomes compromised because it is given under the terms of personal advantage and altruistic giving also becomes tainted as it provides satisfaction to the giver. To this end, he writes that a gift is against interest, exchange, and obligation.
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