Tuesday, December 8, 2009

Blackout

[Image: From The Night the Lights Went Out by the staff of the New York Times].

I'm excited to say that I will be leading a research seminar at the Pratt Institute's School of Architecture in the spring of 2010. I've decided to post the general course description here, simply because I find it interesting; I'm very much looking forward to exploring this more in the spring.

BLACKOUT: Failures of Power and The City

In this guided research seminar we will look at blackouts—the total loss of electrical power and its impact on the built environment. From the blackouts of NYC in 1965 and 1977 to the complete blackout of the northeast in August 2003; from the “rolling blackouts” of Enron-era California to the flickering electrical supplies of developing economies; from terrorist attacks on physical infrastructure to aerial bombing campaigns in Iraq and beyond; loss of power affects millions of people, urban and rural, worldwide.

[Image: From The Night the Lights Went Out by the staff of the New York Times].

But how do blackouts also affect the form, function, social experience, and even ecology of the city? What do blackouts do to infrastructure—from hospitals to police and traffic systems—as well as to the cultural lives of a city’s residents? While blackouts can lead to a surge in crime and looting, they can also catalyze informal concerts, sleep-outs, and neighborhood festivities. Further, how do such things as “dark sky” regulations transform what we know as nighttime in the city—and how does the temporary disappearance of electrical light change the city for species other than humans? This raises a final point: before electricity, cities at night presented a fundamentally different spatio-cultural experience. That is, the pre-industrial night was always blacked-out (something to consider when we read that, according to the International Energy Agency, nearly 25% of the global human population currently lacks access to electricity).

We will look at multiple examples of blackouts—internationally and throughout history—exploring what caused them, what impacts they had, and what spatial opportunities exist for architects in a blacked-out city. On the one hand, we might ask: how do we make the city more resilient against future failures of electrical power? But, on the other: how might we take advantage of blackouts for a temporary re-programming of the city?

(The seminar is only open to students at Pratt, unfortunately, but I hope that some of the research will find its way onto BLDGBLOG. Stay tuned—and let me know if you have any of your own suggestions for readings/viewings).

Make Mine a Minaret

As many—if not all—of you will know, last week saw Swiss voters ban the construction of new minarets in their country.

Fear, on one side, of watching Europe turn into "Eurabia"—even if the demographics don't justify such worries—and, on the other, of seeing centuries' worth of social liberalization—including women's suffrage and gay rights—fall apart in the face of religious conservatism, has led to the illegalization of an architectural form.

When your culture is under threat, ban a building.

Writing in the L.A. Times, Christopher Hawthorne calls it "Islamophobia lightly veiled"—whereas Ayaan Hirsi Ali, in a rambling article for the Christian Science Monitor, views it as "a rejection of political Islam, not a rejection of Muslims." The minaret, she continues, "is a symbol of Islamist supremacy"; its ban is thus a much-needed wall against what she calls "Muslim immigrant newcomers who feel that they are entitled, not only to practice their religion, but also to replace the local political order with that of their own." Writing on his own blog, meanwhile, architect Sam Jacob views this as a conflict over architectural ornament: "Switzerland has banned minarets," he writes. "In a sense, that is no real surprise coming from the home of architectural minimalism."

So what would happen if we temporarily—if only for the sake of argument—treated this whole thing as a design problem? What if architects could redesign minarets—what would that do to the efficacy of Switzerland's ban?

Archinect has stepped into the midst of this fight over religious expression, architectural form, visual traditions, national identity, future migration, international borders, the scenographic purity of the Alpine landscape, and more with a public design competition: Switzerland, We Have A Problem.

From the competition brief:
    To address this impasse between the rightful expression of the Muslim religion and the value of Switzerland’s overwhelmingly scenic environment, we challenge you to design a solution that allows the best of both worlds. Can you design a minaret as event rather than object?

    Your task is to design a deployable minaret that can attain full presence, visible from a distance, during each of the five daily calls to prayer.

    You may use any technology you like, choose any site in Switzerland, and your minaret may reach any height so long as it’s at least twice as high as the building it sprouts from.
There are more specific requirements over at Archinect.

In the end, then, how might certain building types respond creatively to a legal ban? What private chapels might result if megachurches were universally denied planning permission—and what effect might this architectural gesture have on Christianity itself?

Might Switzerland, ironically, become a site of intense design virtuosity and formal mutation in the historical typology of the mosque?

How To: Seed Grenade

Things like this will never look the same after reading our long interview with Sara Redstone, plant quarantine officer from Kew Gardens, London, but they're still very cool.

This is how to make a "seed grenade," "seed bomb," or, more prosaically, seed ball.
    Seed balls, simply put, are a method for distributing seeds by encasing them in a mixture of clay and compost. This protects the seeds by preventing them from drying out in the sun, getting eaten by birds, or from blowing away.
And they're not new. The blog post I'm quoting from is more than two years old—but "the seed ball method" itself, we read,"has been working for centuries."
    I’ve read that some North American First Nations’ tribes used seed balls. More recently natural farming pioneer Masanobu Fukuoka has experimented with them. And, in New York City, seed bombs were used in 1973’s revitalization of the Bowery neighbourhood and the development of the city’s first community garden.
Landscapes at a distance. BLDGBLOG has already covered the idea of using military equipment in large-scale reforesting efforts, as well as the possibility of dropping "soil bombs" on Iceland.

But this wonderfully down-to-earth how-to guide for making everyday seed grenades saves you the hassle of purchasing decommissioned warplanes...

[Image: "This is what happens just a few day’s after dropping a seedbomb. The rain melted the clay and the compost, feeding the soil surrounding the bomb allowing for other plant growth." Image and text from Guerilla Gardener's Blog].

Just pack your seeds in a matrix of red clay, hurl your balls over a fence somewhere, and watch new worlds on the other side grow.

Monday, December 7, 2009

Agenda

[Image: The DoChoDo Zoological Island by Julien De Smedt Architects, from Agenda].

Another book launch I am looking forward to is for Agenda, which documents the work of Julien De Smedt Architects. Here are some page-spreads.

[Images: From Agenda by Julien De Smedt Architects].

If you're in NYC this week, come by the book's official North American launch party, hosted by Storefront for Art and Architecture; it's on Thursday evening, December 10, starting at 7pm.

[Images: From Agenda by Julien De Smedt Architects].

The book includes a huge range of projects, including the DoChoDo Zoological Island proposal, pictured at the head of the post, and "Experiencing the Void," De Smedt's proposal for the Guggenheim Museum in New York City in which a massive, climbable web would be hung down through the central rotunda.

[Image: From Agenda by Julien De Smedt Architects].

I'm also excited to say that I have a short story published in the book, about the cross-species appeal of roof gardens as witnessed by a junior executive at Albert Heijn...

So stop by if you're around, and consider picking up a copy of the book.

Thursday, December 3, 2009

Landscapes of Quarantine and the Counterfeit University

[Image: "Landscapes of Quarantine" meets at Storefront for Art and Architecture, October 2009].

As many readers will already know, for the past two months BLDGBLOG has been teaming up with Edible Geography to lead an independent design studio called "Landscapes of Quarantine" in New York City. We've been meeting every Tuesday—and the odd Saturday—since October, using various spaces around Manhattan but, for the most part, based at Storefront for Art and Architecture (we've also met at Front Studio/Harvest and at Studio-X).

It's all coming to an end this week, however, after which we'll start getting ready for the "Landscapes of Quarantine" exhibition, which opens in March 2010 at Storefront for Art and Architecture. I thought, therefore, following Edible Geography's lead, that I should post some photographs from the previous eight weeks. These are less project documentation shots, however, than they are simply social photographs of our weekly meetings; for the projects themselves, expect more images coming up in the spring.

[Image: "Landscapes of Quarantine" meets at Storefront for Art and Architecture, December 2009].

Of course, I realize that these photos will not be of immediate interest to everyone—but what I nonetheless like about them, and why they are appearing here, is that they show how a design studio without any official institutional affiliation can manage to set itself up, using equipment as simple as cheap wine, PDFs, and Post-It notes, inside already existing spaces around the city.

[Images: Scenes and friendly faces, including guest speaker Jake Barton, from "Landscapes of Quarantine," autumn 2009].

You don't need a campus, in other words, or even a dedicated building (or room); you need a schedule, some colored markers, a stack of plastic cups, maybe a Google Groups account, and a willingness to participate in a structured conversation.

[Images: After hours on a Tuesday night at Storefront for Art and Architecture, autumn 2009].

In fact, Nicola Twilley of Edible Geography and I have been joking that we wanted to start a kind of counterfeit university—that is, a form of continuing education that models itself on, and masquerades as, the very academic studio system it is meant to supplement (but not replace).

Whether or not any of that is told by the following photographs—let alone whether or not Nicola and I were actually successful—is something else altogether. But I'll put these photos up here simply as an act of willful nostalgia and archival documentation. It's been a great eight weeks. I regret no part of it—even living in a surreal, semi-abandoned building in New York City without a lease while everything we own remains boxed up in a storage unit in west Los Angeles.

[Images: Paola Antonelli from the Museum of Modern Art addresses the "Landscapes of Quarantine" group at Storefront for Art and Architecture, November 2009].

The group has had some fantastic guest critics & speakers, as well. Architect Bjarke Ingels came by in October to see some initial project proposals; Paola Antonelli, senior curator of architecture and design at the Museum of Modern Art, gave us all an inspiring introduction to her own past work (and offered exhibition advice for the future); designer Jake Barton blew everyone away with some of the most interesting exhibition-design ideas out there today; architect and educator Laura Kurgan supplied much-needed feedback on our designs and conceptual approach; graphic designer Glen Cummings came by with countless examples of his books, pamphlets, posters, shows, and websites; and Joseph Grima, director of Storefront for Art and Architecture, gave us an eye-opening history of the space we all then sat in. We even got to meet the immensely talented (and intimidatingly young) landscape architects from paisajes emergentes, in town from MedellĂ­n, who stopped by one night to say hello.

[Images: Guest speakers Laura Kurgan and Glen Cummings address "Landscapes of Quarantine," November 2009].

That's in addition to the amazing group of people we had along for the ride. The breadth of our participants' projects is extraordinary, and it's worth taking a long look at how far they've been pushing the idea of quarantine. I'll here paraphrase—or outright quote from—Edible Geography's own round-up of the studio.

At its most basic, quarantine is the creation of a hygienic boundary between two or more things, meant to protect one from exposure to the other. It is a spatial strategy of separation and containment, often invoked in response to suspicion, threat, and uncertainty.

Typically, quarantine is thought of in the context of disease control, where it used, somewhat mundanely, to isolate people who have been exposed to a contagious virus or bacteria (and who, as a result, might be carrying the infection themselves). According to historian David Barnes, quarantine was simply "an unpleasant fact of life" in most port cities for the duration of the eighteenth and nineteenth centuries (and, in some cases, earlier: in 1377, Dubrovnik became the first city-state to hold ships for a thirty day quarantine, on an island outside its harbor).

By the twentieth-century, this kind of routine application of quarantine was becoming less and less common. According to the Centers for Disease Control's own "History of Quarantine":
    In the 1970s, infectious diseases were thought to be a thing of the past. At that time, CDC reduced the number of quarantine stations from 55 to 8. However, two major events—the September 11 attack on the World Trade Center in 2001 and the SARS outbreak in 2003—caused concerns about bioterrorism and the worldwide spread of disease. As a result, during 2004–2007, CDC increased the number of U.S. Quarantine Stations from 8 to 20.
This year's swine flu pandemic has prompted an even greater awareness and enforcement of quarantine—although opinions are divided as to whether or not it has actually been effective in slowing the spread of disease.

[Images: Guest critic Bjarke Ingels surveys the scene as the "Landscapes of Quarantine" group presents their preliminary design ideas at Studio-X, October 2009].

The use of quarantine to restrict individual liberties in the name of public health raises a host of legal and ethical questions that proved a fruitful ground for discussions this autumn about the "dark math" of triage and "acceptable losses."

Game designer Kevin Slavin, for instance, and comic book artist Joe Alterio are both now producing projects that investigate the challenge of shared responsibility and individual decision-making in the face of a deadly disease.

[Images: Add Post-It notes, and every wall becomes a university... Post-It notes at Storefront for Art and Architecture, autumn 2009].

Other studio participants have identified an undercurrent of absurdity inherent to the practice of quarantine, and they have been gravitating toward almost Dada-like real-life images of tourists forcibly confined inside Chinese hotel rooms, receiving takeout food from biohazard-suited attendants, and the returning astronauts of the Apollo program who were denied their public ticker-tape parade and simply waved at by President Nixon through the window of a modified airstream trailer (which was itself later found, mysteriously, on a fish farm in Alabama).

Set designer Mimi Lien and graphic designer Amanda Spielman (in collaboration with her brother, Jordan) are both creating projects that play on the most surreal aspects of quarantined space, with (respectively) evocative, depopulated dioramas of unexpected quarantine locations, and a tongue-in-cheek public health campaign filled with helpful tips. These touch on making the most of your time in quarantine, for example, as well as on relationship-maintenance for married couples divided by quarantine.

Of course, quarantine does not only apply to people and animals. Its boundaries can be set up anywhere and for as long as necessary, creating spatial separation between the clean and the dirty, the safe and the dangerous, the healthy and the sick, the foreign and the native—no matter how those terms might be currently applied. Many of our readings and discussions thus focused on the technical challenges involved in using design to prevent the forward contamination of Mars or the spread of plant pests in an era of global climate change.

Artists Jamie Kruse and Elizabeth Ellsworth of Smudge Studio are focusing their attention on what they term the "limit-case" of quarantine: plans for the one-million-year containment of nuclear waste in subterranean geological repositories around the world. Is there such a thing as infinite quarantine, Smudge has asked, and how might that be represented on a comprehensible human timescale?

[Images: Smudge Studio's graphical analysis of how long-term nuclear waste repositories can be designed].

Of course, as a project of spatial control, the implications of quarantine ripple outward to affect the layouts of buildings, the shapes of cities, the borders of nations, and even the clothes we wear. Our weekly discussions have ranged from the fictional potential of quarantine (currently under investigation by writer Scott Geiger) to the infrastructural requirements of quarantine as it applies both to rare orchids and to the President of the United States (architect Thomas Pollman of the NYC Office of Emergency Management).

Architects Yen Ha and Michi Yanagishita of Front Studio are addressing the implications of inserting quarantine spaces directly into the fabric of the city, while architect Brian Slocum has been examining the way quarantine spaces blur the border between inside and outside, resident and visitor, homeland and foreign origin.

Some evenings, our conversations have revolved around the dystopian overlap between border controls and health screening, as well as what quarantine might look like from the point of view of the bacteria or virus that that quarantine has been set up to control (a twist that stems from architect and filmmaker Ed Keller's thoughts on networks, information virology, and what he calls political science fiction).

Scott Geiger, Kevin Slavin, and artist Katie Holten were brave enough to rise early on a cold October morning in order to catch the Staten Island ferry with us and witness the ceremonial re-interment of the quarantined dead during a bagpipe-accompanied church service. Later in the studio, Katie went back out onto the waters of the New York archipelago to visit North Brother Island, the final home of Typhoid Mary, where she stepped through ruined buildings half-buried in autumn leaves, while photographer Richard Mosse—previously interviewed here on BLDGBLOG—flew all the way to Malaysia as part of his fascinating exploration of vampirology, family history, and remote villages destroyed by the Nipah virus.

[Images: Benjamen Walker of WNYC records the final Tuesday evening of "Landscapes of Quarantine," December 2009].

As some people might have noticed, on the other hand, we lost Lebbeus Woods (one of our studio's original participants who, unfortunately, had to drop out of the proceedings), and we've been meeting with Jeffrey Inaba off-site in order to discuss his work (with C-LAB) for the exhibition.

You can read more about the studio here or here—and I want very much to point out to other people elsewhere that you don't need to be connected to academia in order to put together a group of interesting and committed people for the purpose of pursuing an organized research project. You could work at Jamba Juice and still assemble a makeshift university. In fact, I've always thought it worth remembering that Thomas Bulfinch wrote his classic text Bulfinch's Mythology while working day shifts as a bank teller in Boston.

But you need nothing more than a structure, a common topic, a place to meet up, a backpack full of the most basic office supplies, perhaps a bottle opener, and the will-power to see it through; with any luck, in other words, more "counterfeit universities" will be popping up here and there, their research published independently on blogs, their meetings hosted in apartments, offices, restaurants, bars, and other spaces in their after-hours, bringing more and more people into productive conversation.

Crude City

If I was in Los Angeles next week, I would definitely be aboard the Center for Land Use Interpretation's forthcoming tour, Urban Crude: The Oil Fields of the Los Angeles Basin. From the gallery's description of both the bus tour and the accompanying exhibition:
    The fabric of Los Angeles, a continuous cloth of development, draped on the surface of the land, is shallow, but its roots, thousands of meandering straws of oil, dig deep into the soil. Like tree roots, these veins extract the living essence of the ground, fueling this city of the car. Like historical roots, these oil fields are the progenerative substrate, the resource pool, where the economy of Los Angeles originated, driving the development and culture of the city. Today, it continues. Los Angeles is the most urban oil field, where the industry operates in cracks, corners, and edges, hidden behind fences, and camouflaged into architecture, pulling oil out from under our feet.
The bus tour kicks off at 9am on Friday, December 18, and you can read more about it here.

Being a long-time fan of the Center for Land Use Interpretation, meanwhile, I was excited to put together an infrastructure-based guide to the city of Los Angeles last year in the form of a short interview with CLUI director Matthew Coolidge. From human-waste-processing sites in El Segundo to the cell-phone towers atop Mt. Wilson—by way of gravel pits and methane-capture valves atop landfills—that tour can be found at Dwell.

Alexander's Gates

One of many books I've been enjoying this autumn is On Monsters by Stephen T. Asma, an extended look into where formal deviation occurs in the world and what unexpected, often emotionally disconcerting, shapes and forces can result.

[Image: The Dariel Pass in the Caucausus Mountains, rumored possible site of the mythic Alexander's Gates].

According to Asma, measuring these swerves and abnormalities against each other—and against ourselves—can shed much-needed light on the alternative "developmental trajectories" by which monsters come into being. This speculative monsterology, as he describes it it, would thus uncover the rules by which even the most stunning mutational transformations occur—allowing us to catalog extraordinary beings according to what Asma calls a "continuum of strangeness: first, nonnative species, then familiar beasts with unfamiliar sizes or modified body parts, then hybrids of surprising combination, and finally, at the furthest margins, shape-shifters and indescribable creatures." Asma specifically mentions "mosaic beings," beings "grafted together or hybridized by nature or artifice."

In the book's fascinating first-third—easily the book's best section—Asma spends a great deal of time describing ancient myths of variation by which monsters were believed to have originated. From the mind-blowing and completely inexplicable discovery of dinosaur bones by ancient societies with no conception of geological time to the hordes of "monstrous races" believed to exist on the imperial perimeter, there have always been monsters somewhere in the world's geography.

Of specific relevance to an architecture blog, however, are Alexander's Gates.

[Image: Constructing the wall of Dhul-Qarnayn, mythic isotope to Alexander's Gates].

Alexander's Gates, Asma writes, were the ultimate wall between the literally Caucasian West and its monstrous opponents, dating back to Alexander the Great:
    Alexander supposedly chased his foreign enemies through a mountain pass in the Caucasus region and then enclosed them behind unbreachable iron gates. The details and the symbolic significance of the story changed slightly in every medieval retelling, and it was retold often, especially in the age of exploration.

    (...) The maps of the time, the mappaemundi, almost always include the gates, though their placement is not consistent. Most maps and narratives of the later medieval period agree that this prison territory, created proximately by Alexander but ultimately by God, houses the savage tribes of Gog and Magog, who are referred to with great ambiguity throughout the Bible, and sometimes as individual monsters, sometimes as nations, sometimes as places.
Beyond this wall was a "monster zone."

[Image: The geography of Us vs. Them, in a "12th century map by the Muslim scholar Al-Idrisi. 'Yajooj' and 'Majooj' (Gog and Magog) appear in Arabic script on the bottom-left edge of the Eurasian landmass, enclosed within dark mountains, at a location corresponding roughly to Mongolia." Via Wikipedia].

Interestingly, a variation of this story is also told within Islam—indeed, in the Koran itself. In Islamic mythology, however, Alexander the Great is replaced by a figure called Dhul-Qarnayn (who might also be a legendary variation on the Persian king Cyrus).

Even more interesting than that, however, the Koran's own story of geographically distant monsters entombed behind a vast wall—the border fence as theological infrastructure—appears to be a kind of literary remix of the so-called Alexander Romance. To quote that widely known religious authority Wikipedia, "The story of Dhul-Qarnayn in the Qur'an... matches the Gog and Magog episode in the Romance, which has caused some controversy among Islamic scholars." That is, the Koran, supposedly the exact and holy words of God himself, actually contains a secular myth from 3rd-century Greece.

The construction of Dhul-Qarnayn's wall against the non-Muslim monstrous hordes can specifically be found in verses 18:89-98. For instance:
    "...Lend me a force of men, and I will raise a rampart between you and them. Come, bring me blocks or iron."
    He dammed up the valley between the Two Mountains, and said: "Ply your bellows." And when the iron blocks were red with heat, he said: "Bring me molten brass to pour on them."
    Gog and Magog could not scale it, nor could they dig their way through it.
Think of it as a kind of religious quarantine—a biosafe wall through which no moral contagion could pass.

[Image: Constructing the wall of Dhul-Qarnayn, via Wikipedia].

But as with all border walls, and all imperial limits, there will someday be a breach.

For instance, Asma goes on to cite a book, published in the 14th century, called the Travels of Sir John Mandeville. There, we read how Alexander's Gates will, on some future day blackened by the full horror of monstrous return, be rendered completely obsolete:
    In the end, Mandeville predicts, a lowly fox will bring the chaos of invading monsters upon the heads of the Christians. He claims, without revealing how he comes by such specific prophecy, that during the time of the Antichrist a fox will dig a hole through Alexander's gates and emerge inside the monster zone. The monsters will be amazed to see the fox, as such creatures do not live there locally, and they will follow it until it reveals its narrow passageway between the gates. The cursed sons of Cain will finally burst forth from the gates, and the realm of the reprobate will be emptied into the apocalyptic world.
In any case, the idea that the line between human and not-human has been represented in myth and religion as a very specifically architectural form—that is, a literal wall built high in the mountains, far away—is absolutely fascinating to me.

Further, it's not hard to wonder how Alexander's Gates compare, on the level of imperial psychology, to things like the Great Wall of China, the Berlin Wall, the U.S./Mexico border fence, or the Distant Early Warning Line—even London's Ring of Steel—let alone the Black Gates of Mordor in Tolkien's Lord of the Rings.

[Image: A map of the Distant Early Warning Line, an electromagnetic Alexander's Gates for the Cold War].

Perhaps there is a kind of theological Hyperborder waiting to be written about the Wall of Gog and Magog.

Or could someone produce an architectural history of border stations as described in world mythology? I sense an amazing Ph.D. research topic here.