Brent Sturlaugson on “the supply chains of architecture” and “networks of materials, energy, power, money“. To wit;
“In describing some of the processes by which coal mined in Wyoming comes to supply a coal-fired power plant in Georgia, which in turn provides power to a nearby plywood manufacturer, I have sketched only the most basic components of the supply chains of a single resource and single commodity. And likewise, in tracing how the profits from energy generation and product manufacturing can then be deployed to influence electoral politics, which in turn affect our national policies and personal lives, I’ve offered but a glimpse“
Shannon Mattern (as part of her self-described “urban data and mediated spaces” beat) examines “the hardening of American borders and the spread of new technologies of recognition and identification that are changing the way we appear to one another.” Particularly “In Trump’s America“.
Ultimately, laying out “a final object lesson, which proposes a new way of responding to the border, an embodied transnationalism“.
Recently the local Denver YIMBY Facebook group was discussing a piece published over at Governing which explored ‘When Citizen Engagement Becomes Too Much‘. Specifically, the pros/cons of technocratic vs participatory forms governance through the example of Austin’s CodeNext process.
My response included the below;
Further, while I do believe in the value of technocratic expertise, I would disagree that we need less citizen participation/feedback in governing. If anything more. For instance things like participatory budgeting, which I have heard some council-members speak favorably of. I’ve also attended meetings where tabletop games or insta-polling were used and the consensus of the room was that these were very useful, rather than officials being able to merely check the box via monologue heavy community “listening sessions”.
Or how about even more fine-grained, neighborhood scale approaches like wijkwandelingen?
“It’s not so much about focusing on the omission of belonging, and all of us having a right to a home, but rather about introducing non-Indigenous people to this land’s accurate confederate history and the importance of relationship to land despite the dominant worldview of owning the land.”
“There is a fascinating Indigenous oral history covered up by the concrete of Toronto today, but those stories are not lost…We’re going back 11,000 years, which is a reminder of the sophisticated and cosmopolitan nature of Indigenous people then, something we can all see reflected in the rich multicultural landscape of Tkaronto today.”
Graham Caine’s London Ecological House (1972) processed human excrement into cooking fuel and fertilizer for growing vegetables on-site. Caine, an architecture student at the time, lived in the house for two years.
“The joyous and voluntary poverty of Buddhism becomes a positive force. The traditional harmlessness and refusal to take life in any form has nation-shaking implications…The belief in a serene and generous fulfillment of natural loving desires destroys ideologies which blind, maim and repress“.
Further, read Gary Snyder regarding “Engaged Buddhism” aka “Buddhist Anarchism” originally in the 1969 collection of essays Earth House Hold.