rheomode

…………………………the research base of jon goodbun

Mud and Modernity, in Arena Journal for Architectural Research

What is concrete? Loved and loathed in equal measure, this building material, as soon as we try to define it, to specify it, to describe it, becomes, well, not very concrete at all, but rather fluid and surprisingly abstract! Concrete is a material which has been going through an interesting intellectual and practical renaissance in recent years, in no small part driven by the convergence of several different kinds of technology-driven manufacturing changes – ranging from computer aided manufacturing of formworks, to photograph etching, to engineering software, to nano- and bio-chemistry to 3D printing – which have opened up new worlds of realizable, expressive and performance optimised form. The demands posed by anthropogenic climate change, energy use, resource scarcity, and the environmental question more generally, have equally transformed the technologies and industries that are now feeding into developments in this material. On its own though, that is not enough to understand the revival in interest. In this paper I will argue that there are indeed profound relationships between capital, modernity and concrete. However, I will suggest that in order to really start to grasp these relations, we will need to explore some ways of thinking about concrete that have not been developed so far within the recent literature on the material. Notably I will develop an ecological approach to thinking about what concrete is, and in so doing redefine this material as a particular form of mud, or mudcrete: a material which is deployed by both human and non-human builders. I will note the ecological energetics and extended materialities of mudcrete, and will reflect upon the conceptual ‘forms’ or ‘patterns’ of this matter as a particular modality of the production of nature. Mudcretes always internalise in particularly interesting ways I argue, their external relations, the extended networks of materials, skills, labours and energies that go into their production. Mudcretes frequently stage fascinating bio-semiotic performances, whichever species or processes are dominant. But when the mudcretes in question are the product of human labour, they always act as social media.

Full article available here: http://ajar.arena-architecture.eu/articles/10.5334/ajar.6/

Filed under: ecology, research, teaching

ADS5DOT Brief 2015-16

 

ADS5 was founded and has been led by Dr Jon Goodbun since 2011. The studio took on the name DOT: Department of Ontological Theatre in 2012, and was joined by Dr Victoria Watson that year and Dr Benedict Singleton in 2014.

The studio’s work explores the tensions between the planetary and the personal, between geo-ecological politics and neuro-ecological aesthetics, to develop sites and programmes which are both critical and operative, and which test the possibilities of spatial research and the architectural project in the contemporary period.

 

DOT POSTCAPITALIST POTENTIALS:

PLATFORMS, STRUCTURES AND SPACES

     Global capitalism is haunted by a spectre, the spectre of post-scarcity society. All human society to date has been organised around an over-arching logic of scarcity – around the need to socially, economically and spatially manage the production and distribution of a surplus within the context of an overarching condition of ‘natural’ scarcity. That is to say, resources (money, goods, services etc) have always been limited and finite in their supply, whilst demand has been potentially infinite. But today we find ourselves in a deeply paradoxical condition. In order to perpetuate the social forms of contemporary society, it can be easily shown how contemporary ‘markets’ artificially create scarcities. This might be at a micro-level, where commodities of all kinds are designed to need replacing after an artificially short life, or at a systemic level, where the mis-managment of our ecological condition is objectively returning us to a context of absolute scarcity (in for example the collapse of fish stocks, or any number of other examples of ecological collapse). Yet as some of the more optimistic commentators have observed, we are today actually within reach of a post-scarcity condition, of – as at least one set of post-capitalist theorists hope – cyclical and managed resource flows combined with large sections of the industrial economy moving to near full automation.
     Bubbling away within capitalism there have always been enclaves of other futures, short-lived spaces of radical imagination. Technology, science and the arts have always had a complex degree of at least partial autonomy from their economic conditions of existence. Indeed the technological development of industry, in particular when overlaid with the logic of the network as an organisational form mediating information technologies and communications, has reduced the need for human labour and work as traditionally understood.  A post-scarcity society of abundant goods and services, managed by new forms of democratic and techno-ecological management which transcend old models of top-down planning or market driven emergence is a real near-future possibility, and would be based upon massively increased leisure time as the basis of new human social and aesthetic reality.
     However, whilst capitalism has never existed in the pure abstract forms described those who saw its inner workings most clearly (as described in Marx’s Capital for example), but has rather always grown within specific historical and geographical realities which have shaped its uneven development, the pure abstract model does nonetheless describe a typological strange attractor of sorts. Similarly, it is inevitable that post-capitalist potential futures will unfold in a similarly uneven manner. Nonetheless, the articulation of the logical possibility of the kind of typological post-capitalist ideal (even if in no simple way achievable) condition briefly outlined above remains an important political task facing our age.
     However, we are living through an historical moment that might take take many different routes into the future. In fact maximising, as far as it is possible to simulate and predict, the future possibility spaces available to us is itself an important political imperative. There is a strong structural tendency within the capitalist system of production to perpetuate and create scarcity and crisis, environmental destruction and social inequality, mental illness and cultural banality. It is inevitable that we are facing a future of resource wars, terrorism, mass migrations and both regional and, at least in part, systemic ecological collapse. As such post-capitalist potentials are co-evolving within a field occupied by other embryonic geopolitical forms already appearing within the collapsing order: the guns, dollars and drugs ‘post-misery’ doctrine of South American narcomarxist cartels, the engagement (if not yet the marriage) of liberalism with violent neoluddism, the fascist mutations of nazbol in Russia and Islamic State’s digital medievalism… In such a situation we need new means of making sense of things: new paradises and hells; new mythologies and archetypes to populate them; new tools, physical and cognitive; and new ways of understanding what architecture and urbanism can be and do in these scenarios.
DOT is a post-capitalist research lab. We take post-capitalism to refer to the conjunction of full automation with universal basic income in a generalised disappearance of obligations to work––and its implications (not least for design and architecture)
DOT researches and engages with realities, problems and opportunities that can be found within contemporary capitalist global economic order.
DOT researches the transformational effects that contemporary economic and technological developments have upon the human body and mind, perceptual faculties and imagination
DOT is oriented towards near futures that are very different to our recent pasts
DOT is researching potential transition routes and platforms of change which are open to a post-capitalist future
DOT believes that architecture and art schools are well placed to map, visualise and engage with the real inter-disciplinary complexities and abstractions of contemporary society.
We will organise the first semester around a seminar series designed to provide the studio with relevant conceptual equipment to tackle these questions, across contemporary politics, cybernetics, strategy, and aesthetics.
We will organise the first semester around a series of ‘workshops’, tasks, and scheduled research presentations, the most important of which are:
1. pick a contemporary material/technology and research it and its network of relations and flows.
2. pick a  contemporary organisation and research it and its network of relations and flows.
3. pick a means of production and master it (learn new software, techniques etc etc)

Filed under: research, teaching

Some notes on the anthropocene (or, welcome to the pre-anthropocene!)

These brief notes were given by me at an event on the anthropocene at the University of Westminster on Tuesday 25th November 2014. (see http://instituteformodern.co.uk/2014/the-anthropocene-cities-politics-law-as-geological-agents)
I should probably start by saying that I claim no particular expertise in this area. The anthropocene is a concept that I have to deal with… mostly in the context of students who want to use it. Occasionally I use it myself, though generally in a heuristic sense, to explore the ways that the concept is being deployed, the political stances and potentialities that it contains. The following is a series of notes that have emerged from my engagements with the concept (in teaching both design studio, and history and theory, as well as recent research projects that I have been involved with, notably the scarcity project, and more recent work around questions of energy)). Hopefully this will provide some material to discuss what is at stake in the concept. how is the concept being deployed today and by whom, and perhaps most importantly for us this evening, whether the concept of the anthropocene might actually be conceived in such a way that it has useful conceptual structure that we can all do some work with, in our different fields.
The basic proposition of the concept of the anthropocene is a simple one: that the collective productive labour of the human species has become a global, geological force. The evidence can seem compelling: humans move more rock and earth than all of the Earth’s glaciers and rivers combined, we fix more nitrogen in the soil than microbial activity does, we consume in various ways vast quantities of the biological, material and energetic resources of the planet, and of course, we have our own sedimentary layer, what has become known as ‘Anthropocene rock—the concrete, steel and bitumen of the planet’s cities and roads’.
One of the biggest problems encountered with the anthropocene concept is that it is too easily adopted in a simplified form, as simply referring to this quantitative aspect, often all too enthusiastically by those who seem to take a rather adolescent male delight in the idea that at last (or once again) mankind has overcome his imagined nemesis in mother nature. We might start by saying that this is by far the most trivial and conservative reading of the term, and one which none of the initial authors (Paul Crutzen 2002) or primary users of the concept actually deploy. Nonetheless, one often encounters this kind of boosterish reading  – which of course, is particularly ironic, given that the anthropocene – should we chose to accept the term – could well be the geological era in which humanity becomes extinct! Paradoxically, we need to be careful that the anthropocene concept does not in fact naturalise, in terms of political ideology, our current way of being in the world.
But one of the problems with the concept is that it can seem to promote a naive and one-dimensional mode of Prometheanism, there are other problems too. Its is, it is hardly worth saying, a anthropocentric concept. Yet one wonders what it even means to say anthropocene when we learn that only 10% of the cells in the human body contain human DNA – is it already anachronistic, a legacy of outmoded ways of thinking about life. Concepts such as anthropocene often obscure as much as they illuminate, making us forget that every other living process on the planet also feeds into the anthropocene, and that this is an unfolding process that that ecological systems theory tells us we can in no viable way control.
There is perhaps also a danger that the concept acts to underplay more important categorisations. It might be more useful to think in terms of the difference between a biotic and abiotic planet, or a pre and post language planet. The anthropocene concept can act to compound our broader difficulty in recognising the complexity of other forms of species-life and who knows, other forms of species-being that are in the world.
One often hears that the anthropocene designates the first time that a single species has had such a global effect. Again, this is dubious.
We are certainly not the first species to have had a transformational geological affects at the scale of the planet. We might note for example that the Earth’s atmosphere is a non-equilibrium mixture of 21% oxygen and 78% nitrogen, and 1% other gases (mostly argon), including the all important carbon dioxide which makes up a mere 0.4%. However, 2.4 bn years ago the Earth was a very different place, there was no free oxygen in the atmosphere, and a great deal more carbon dioxide. This condition was transformed into the kind of atmosphere that were have today through what is known as the Great Oxegenation Event – the fundamental transformation of the oceans and atmosphere brought about through the photosynthetic activities of phytoplankton, such as cyanobacteria in the ocean, which produced sugars from carbon dioxide, water and sunlight, with oxygen as waste.
In this process the anaerobic life forms that had existed on the planet were wiped out in the first great mass extinction event, but which opened the way to the explosion of oxygen based life that we have on the planet today (well..) . Right now, 98% of the oxygen in our atmosphere is produced on an ongoing cyclical basis, through the photosynthetic labours of plants, trees and still primarily sea based organisms.
If we are impressed by our sedimentary activity in anthropocene rock, then we might do well to remember how much of our own landscape here on this island was directly produced out of the bodies of other species, producing limestone, and granite.. materials that we might think of as geological, but which are absolutely organic too. These materials of course, have provided the basis for our own anthropogenic building activity, both directly in the form of stone structures and claddings, but also indirectly as concrete.
Nor do we have the biggest structures on Earth. There is an ant colony that stretches 6000km from the Iberian peninsula through France to Italy in what National Geographic journal has described as ‘the largest cooperative biological unit ever discovered’.
And we would do well not to forget the global production of soils by microbes… I could of course go on…
So on one level, the concept seems to mark the last gasp of a particular mode of anthropocentric thought, the end of a way of thinking. However, beyond the trivial claim that human activities have changed the planet, there is a bigger, and more interesting claim, which doesn’t depend upon sedimentary activity, but is rather a question concerning consciousness. For example, we might concede that yes, many species have had, and continue to have, as profound a geological and atmospheric impact upon the planet as we have, but, as Marx famously noted, what distinguishes the worst of architects from the best of bees is that the human has a plan. Now, we might look at the world today and wonder ‘where’s the plan’, but in a sense, this is precisely the point in what I think is a more useful construction of the conception of anthropocene.
In fact, right from the start, the concept is tied to our emerging understanding of complex systems theories, of the material-energetic complexity of physical and natural systems, and humanities metabolic relations with those systems. Rather than an adolescent Promethean glee, the anthropocene can offer a more of a sober acknowledgement of both the real complexity of our inorganic body in ‘non-human’ nature, and accepts and works with the reality of our ecocide practices. Perhaps the most important, though still problematic intended use of the concept was to foreground an attempt to create a new kind of ecological literacy, and a global subject capable of perceiving its interdependencies with other life forms and systems, in the words of Paul Crutzen, one of the co-authors of the term.
Dipesh Chackrabarty developed an influential post-colonial critique of Crutzen’s formulation, focusing on the kind of universal human subject implied. Chackrabarty was also significant in pointing out how the concept had the potential to entirely reorganise the task of historiography, and called for a new kind of history writing that would work through the old distinctions of natural and human history… work which became useful in thinking about a lot of the practical and written work that has been developed in architecture schools in recent years. And more recently, a new wave of work on the anthropocene has taken the consciousness question further… Ben Dibley’s work on Marx’s conception of species-being and the anthropocene is particularly suggestive I think.
The concept of species-being is introduced by a young Marx in the Economic and Philosophic Manuscripts of 1844, and although it reappears in various forms in his later writings it remains a concept that has caused some controversy of interpretation, which I do not have the space to go into here. But we can say that for Marx species-being is a potential, the potential of human existence to consciously reflect through practice on its own conditions of life as a mode of life, or in Marx’s words: ‘making life activity itself an object of will and consciousness’. However for Marx we do not yet experience life as species-being… we are as yet alienated from it:
‘The universality of man manifests itself in practice in that universality which makes the whole of nature his inorganic body, (1) as a direct means of life and (2) as the matter, the object, and the tool of his life activity. Nature is man’s inorganic body – that is to say, nature insofar as it is not the human body. Man lives from nature – i.e., nature is his body – and he must maintain a continuing dialogue with it if he is not to die. To say that man’s physical and mental life is linked to nature simply means that nature is linked to itself, for man is a part of nature … Estranged labor turns . . . Man’s species-being, both nature and his spiritual species-property, into a being alien to him . . . It estranges from man his own body, as well as external nature and his spiritual aspect, his human aspect’
So if for Marx the natural world is our extended body, but one which is alienated from us. I will conclude these brief notes by suggesting (following Dibley) that the progressive reading of the anthropocene – framed as a question of raising our self-consciousness of our deeply implicated order with the non-human world – might be rethought through species-being. But I would have then to conclude that today we live in the pre-anthropocene. We could of course move into the anthropocene, but this would be a necessarily revolutionary act. To paraphrase the young Marx, to do this, we would need to make ourselves, including our extended body in nature, the historical subjects of the anthropocene, as the form of our species-being.

Filed under: ecology, research, teaching,

Radical Theatre: Staging the Dialectic of Emergence and Planning

makingarchitecturepolitically

In the last few weeks I have had some great discussions around questions of planning, architecture and, for want of a better term, ecological urbanism. I have attempted to give two long lectures on the subject – at Umea in Sweden 2 weeks ago, in Vienna last week. In both cases the following seminars and discussions were good, even if my lecture keeps overrunning. I have just given a couple of short papers which inevitably touched on similar issues at the

We live in paradoxical times. We are told that we are dominated by free markets, yet multinational corporations such as Tesco and Wallmart are organising planned economies at level of scale and sophistication that the old Soviet Union could barely have dreamed of. The problem of course, is that these privately planned economies are obscure, undemocratic and unsustainable. Yet at the same time many on the left appear to have abandoned any talk of planning at all, and have become spell-bound by systems-theory-based conceptions of ‘self-organisation’, ’emergence’ and ‘flat ontologies’. Yet these concepts, whilst powerful, in many respects embody neoliberal ideology, and need to be treated with some caution. The very concept of planning at an urban and democratic-economic level, has it seems, never been weaker, even whilst what is at stake in planning – especially regarding ecological justice etc – has never been greater. In this session I will reflect upon these questions, and the role that architecture can play in self-consciously staging a dialectic of emergence and planning.

This is the very clear text from Roemer van Toorn for the Umea lecture series:

With the fall of the Berlin Wall, and the collapse of Eastern European communism, the emergence of Third Way politics, and the subsequent rise of neo-liberalism, society became post-political. Discourses and practices of architecture not only suffered, but also enhanced this culture of de-politicization. The problem today is clearly not to make political architecture – neoliberal architecture is everywhere –, but to make architecture politically.

Now that the current economic crisis acts as late capitalism’s moment of truth architects should develop new visions, and help create projects that activate emancipation, surpassing the failure of neoliberalism. What we look for is a new beginning, an optimism – not another pessimism – of the architect as public intellectual that engages the optimism of the will and opens doors towards new social practices.

Architecture cannot, of course, conduct parliamentary politics. Spatial constellations can deliver no advice on how to vote or convey messages about social and political problems, but architecture is political precisely because of the distance it takes from these functions. Architecture is political in the way in which, as a space-time sensorium, it organizes being together or apart, and the way it defines outside or inside. Architecture is political also in the manner in which it makes the many controversies of reality visible by means of its own spatial and aesthetic syntax, and can enacts new spatial and aesthetic formations of sociability from within.

What we need in order to make room for the civil in our society is, according to Ariella Azoulay, ”the capacity known as political imagination, that is to say, the ability to imagine a political state of being that deviates significantly from the prevailing state of affairs“ What kind of political imagination – rethinking the political – can the practice and theory of architecture mobilize when it makes architecture politically is the focus of the UMA Spring lecture series of 2013.

Filed under: ecology, research, teaching, , ,

Department of Ontological Theatre at RCA

There have been some changes in ADS5 at RCA over the summer. My teaching colleagues from last year – Justin Lau and Kenny Kinugasa-Tsui – have moved to the Bartlett, and instead this year I will be joined by Dr Victoria Watson (and later in the year Aran Chadwick from Atelier One). The studio will be known as the Department of Ontological Theatre.

Ontological Theatre: time-lapse image of Earth perceived by ISS International Space Station (NASA 2012)

ADS5 Dialectical Ecologies: Ontological Theatre

‘The language of architecture rests on the dialectic between memory of past architectural forms and the experiences of the present… [these] contradictions are thought of as being derived from ambiguity between real and virtual structure which is inherent in all architecture.’

Alan Colquhoun, Reflections on Complexity, Las Vegas and Oberlin (1978)

This studio will confront the contradictions of the present – ecological, economic, social, political, cultural, technological – but will attempt to do so through a strategic re-engagement with specific moments in the history of architecture. Rather than starting from surface level phenomena in the present, we will adopt a dialectical approach, tracing those contradictions back in time, identifying earlier dynamics. From here we will stage Ontological Theatre: architectural experiments into the nature of order, planning, design, and technology, and speculations about how we might think of matter, mind, social collectivity, and ecological systems in the future.

 

Filed under: ecology, research, teaching

Architectural Association 22nd October: Dialectical Ecologies — Architecture and Politics in the Age of Capitalist Crisis

I will be talking at the Architectural Association in London on October 22nd 6pm

http://www.aaschool.ac.uk/VIDEO/lecture.php?ID=1957

Dialectical Ecologies — Architecture and Politics in the Age of Capitalist Crisis

Out of the deep contradictions of global capitalism an interconnected series of social, political, economic and ecological crises are emerging. These are transforming cities and regions around the planet in unpredictable and uneven ways, even whilst being generated through them. At the same time, our intellectual tools for thinking about these developments are also changing. Studies of systemic complexity have demanded major revisions in how we conceive of matter, life and agency, and what is meant by mind and self. Lessons from disciplines as diverse as quantum mechanics, the cognitive sciences, anthropology and ecology, are suggesting new relational paradigms for thinking about the unfolding dynamics of material and life processes. This lecture will situate a critical research practice within these emerging trans-disciplinary configurations, and will argue for an architecture that, as a dialectically autonomous producer of values and concepts, can stage a distinct political engagement with these socio-ecological questions.

Filed under: research, teaching

ADS5 at RCA Show 2012 and ‘Between the A12 and River Lea’ exhibition.

It has been a great first year teaching MA/diploma studio at the Royal College of Art with Justin Lau and Kenny Kinugasa-Tsui. The (rather out of date) studio blog is at http://ads5.wordpress.com/

Particular congratulations to final year students Jack Wates, Joseph Deane (who will represent the RCA in the RIBA Silver medal awards) and Emma Emerson (who was awarded the NLA prize by Peter Murray).

The work is on show at the RCA Show 2012 until July 2nd, and at the exhibition ‘Between the A12 and River Lea‘ at Assemble’s studios, which is open until July 8th as a part of the London Festival of Architecture.

Filed under: ecology, research, teaching, , , , , ,

Something I wrote four years ago…

In a conversation at the RCA last week the Oxford Conference on architectural education in 2008 was briefly mentioned. It reminded me that I wrote an open letter to the conference with Karin Jaschke, which was published on by BDOnline at the time. It is interesting to reread this article now – especially in the light if the current discussions at the RCA with Alex de Rijke and Charles Walker and other staff and students, regarding rewriting the architecture course.

The article (pasted below) was written towards the end of the Labour government,  and before the Lehman Brothers crash. Clearly the economic crisis and the new right wing UK government have shifted priorities and political debate enormously, but it is still remarkable how much the discussion around the environment has moved in the wrong direction. There is of course also a lot in this article that I would not say in the same way today. We seemed to be fairly comfortable using the word ‘sustainability’ without too much qualification. This was partly in response the Oxford conferences use of the term, but today I would be much more critical of that term. I would also not use the term ‘autonomy’ in the same way regarding architecture. We were obviously referring to some of the more myopic design studios, but today I think have a much more dialectical conception of architectural autonomy, and would state much more strongly the way that a certain way of working with and thinking about architectural autonomy is key to grasping architecture’s political dimensions – following in particular recent writing by Victoria Watson and Pier Vittorio Aureli (and in a different sense Patrik Schumacher). In general I would make more of the usefulness of urban political ecology in thinking about cities and the environmental question, following more recent work by for example Erik Swyngedouw and Matthew Gandy, and would avoid some of the more eco-apocalyptic language.

In any case, I include the original article below unedited:

Dear conference,

We apologies for not being with you in person. We are writing in response to the short opinion piece by Iain Borden on this Oxford Conference, sustainability and architectural education, which is circulating amongst delegates, and which is going to be published in the September issue of Blueprint. We are also writing to report back on the major international pan-disciplinary design research conference held in Turin earlier this month, ‘Changing the Change’, to which we contributed.
In his piece, Iain refers to ‘a certain sense of unease’ that he feels at the ‘clarion call’ of sustainability. His uneasiness is shared by many colleagues. Indeed, we have been watching with some fascination the real sense of fear that the ‘environmental question’ has instilled in many architectural educators in recent years. For many design tutors this fear is well founded, as they are in no way intellectually equipped to deal with the practical demands of students, nor the critical demands of the issues at stake. We find ourselves in the curious position of watching design tutors demanding their right to autonomy, that is to say, demanding their right to social irrelevance, and we wonder with Marx, who will educate the educators?
Yet the challenges ahead might prove to be architectural and design education’s greatest moment. To understand why this is, we need a sober reflection upon where we are now, and the nature of the intellectual, social and political struggles that we face.
Firstly, let us be clear, the ‘environmental question’ is of a completely different order to any other issue that we are facing. This is because the environmental question forces us to confront the question of value production in capitalism head on, in a way that no other contemporary issue does. Iain wonders whether, “global health, intercultural interaction, and well-being”, might be “other challenges of equal or perhaps greater significance.” These are all important issues, and indeed for many thinkers they are inseparable and fundamental to the question of sustainable living. However, they will all be completely determined by outcome of the confrontation between ‘the environmental question’ and capitalist production. Period.
The kind of scientific reports on climate change that have been coming out over the last year are of a different order to what has come before. Benchmarks that had been thought to be fifty years away in a worse case scenario are now, it seems, upon us. In the coming weeks the North Pole will be navigable to normal shipping for the first time, whilst Australia has already shifted to a new pattern of seasons and rainfall. The recent Stockholm Networks report suggested that even if we were to meet Kyoto plus standards, which we certainly will not, there will still be fast and massive negative change to the world that we know. The kinds of discussions that we are having in construction, which are almost exclusively around carbon emission control (ie a tiny part of the environmental impact of building), will at best slightly delay change. Considered as technical solutions alone, they are irrelevant. There is after all nothing special about carbon – it is the most currently pressing of many natural cycles that have been distorted as capitalist growth hits planetary limits, but we are also losing control of our food, water, material and energy futures too. We need to start asking, exactly what scenarios are we designing for, and for whom?
Naomi Klein in her recent book has brilliantly exposed how some of the most criminal and un-progressive forces in global capitalism use crises to dominate entire areas of the global economy. On the basis of our current situation, we have to conclude that by far the most likely scenario that we are heading towards, is that of a degraded planet, with huge regions becoming increasingly uninhabitable, producing massive migration shifts, whilst even the wealthier areas struggle to meet energy and material needs, and have significant problems with food crops and supplies.
These are unfortunately exactly the kind of conditions that ‘crisis capitalism’ loves. In the absence of any popular shared vision of a new way of being on the planet, an atmosphere of real fear will emerge. In this situation, the corporations with for example interests in nuclear power and GM foods will put pressure on governments to give them full access to global markets. These will even seem like common sense solutions.. indeed to our current Prime Minister they already do. Increasingly, the only food that will grow is from the seeds of privately owned and centralised GM corporations (with proprietary pollinating GM insects already being developed!), and the main energy supplies will come from centralised nuclear ‘big power’ interests. This is not centuries away. This is being put in place now. This is Green Capitalism!
So what does this have to do with architectural practice, education, and the Oxford Conference? Well, firstly, we need to understand that the questions confronting us are not about avoiding climate change – it is already far too late for that. It is about damage limitation and amelioration. It is about creating positive visions of alternative futures, as a form of resistance, and to counter the fear that will come. It is about designing properly local-global decentralised network structures of power, food, information and infrastructure that are both robust enough to exist on their own in a worst case scenario, and which take power away from the criminal centres of capitalism today. It is about properly training designers in systems theory, ecology, cybernetics etc… training designers to be social facilitators and political activists, designers of processes and economies as well as beautiful objects. It is about producing new kinds of design schools, which are active agents of local and global change. It is about producing new kinds of professionals, and facilitating new kinds of participatory design.
If architectural and design education is to meet this historic role, then it will need to free itself from the constraints of the professional bodies to which it is shackled, or it will need to transform those bodies entirely. Let the students redesign the curriculum, and not only will you find that sustainability issues are suddenly at the core of all subjects areas, but that some very interesting shifts in pedagogy, content, and indeed definitions of architecture and architectural work would materialise. Indeed, among the first critiques that properly sustainable architectural institutions will make will be concerning the many relationships between professional architecture and capitalist criminality.
Iain’s unease is then understandable. Sustainability is in its broadest form grounded in values that are antithetical to those underpinning the architectural profession and architectural education in most institutions today: the importance of authorship, the premium on individualism, an idea of creativity that is still fundamentally rooted in 19th century romantic and idealist artistic thought. Instead sustainability thinking, at least tendentiously, foregrounds co-authorship, co-creation, and an agency oriented rather than ego-centric approach to design.
Last week’s ‘Changing the Change – An international conference on the role and potential of design research in the transition towards sustainability’ conference in Turin, chaired by Ezio Manzini, demonstrated the breadth of definitions that are active in current sustainability discourse, ranging from environmental and carbon-focused thinking to socially and psychologically oriented research; from highly theoretical systems thinking to hands-on, bottom-up engagement. Manzini’s research project, ‘The Sustainable Everyday’, is grounded in designers going out into the world and looking for progressive grass roots activities to network, up-scale and support. It is a living demonstration of real design research in action. It has wide geographical spread and enormous trans-cultural and co-operative potential. Designers (architects were invited but thin on the ground) have clearly caught on to the fact that sustainability is an infinitely sensible, realistic, and energising proposition in a world with obvious and potentially lethal flaws in its structural (economic, material) and, arguably, philosophical (social, spiritual) set-up. Yes, sustainability is a systemic cultural critique.
Ultimately Iain’s unease is in defence of a plurality of approaches to architecture, and with this we concur – diversity is fundamental to the robust health of any ecology. We would also join him in resisting any overly ambitious common declaration of intent. There is very little consensus or understanding around what sustainability is or means in architecture, and we should not pretend otherwise at this stage. And above all, architectural education should be in the business of critiquing definitions of sustainability provided by the profession, for reasons that we hope are by now clear.

Jon Goodbun (University of Westminster) and Karin Jaschke (University of Brighton), 2008

Filed under: ecology, research, teaching

Gregory Bateson – An Ecology of Mind documentary film

I am co-organising (with Kevin Power (Centre for Action Research, Ashridge Business School) and Wallace Heim) the London premier of:

An Ecology of Mind: A Film by Nora Bateson
Monday 27 February 2012, 18:30-22:00 pm
Old Cinema, University of Westminster, 309 Regent Street, London W1B 2UW

Tickets: £9.50; £3.50 (student/unwaged/Westminster staff)
Book your ticket from: http://anecologyofmindlondon.eventbrite.co.uk/

The Institute for Modern and Contemporary Culture (IMCC) at the University of Westminster is proud to host the London premier of Nora Bateson’s An Ecology of Mind: A Daughter’s Portrait of Gregory Bateson. The screening will be followed by an interdisciplinary panel and audience discussion with Nora Bateson, and will end with a wine reception in the Regent Street foyer.

Panel with Nora Bateson; Iain Boal (Birkbeck College); Jody Boehnert (Brighton University); Ranulph Glanville (American Society for Cybernetics); Peter Reason (Action Research); and Wendy Wheeler (London Metropolitan University). Chaired by Jon Goodbun (IMCC and Architecture, Westminster)

“Tell me a story” … of life, art and science, of systems and survival. Gregory Bateson’s way of thinking – seeing the world as relationships, connections and patterns – continues to influence and provoke new thinking about human social life, about ecology, technology, art, design and health. Nora Bateson, Gregory’s youngest daughter, introduces Bateson’s ideas to new audiences in her film An Ecology of Mind, using the metaphor of a relationship between father and daughter, and footage of Bateson’s talks.

There are several other screenings around the country – see www.anecologyofmind.com Each screening, too, hosts a discussion between Nora and a wide range of people working in depth with Bateson’s ideas: artists, architects, action researchers, ecological activists, mental health practitioners, scientists, urban designers, cyberneticians. These screenings and discussions intend to show a way of thinking that crosses fields of knowledge and experience, one that can lead out of the ecological crisis and towards a more sound way of living.

Awards for the film:
Gold for Best Documentary, Spokane International Film Festival, 2011
Audience Award Winner, Best Documentary, Santa Cruz Film Festival, 2011
Winner, Media Ecology Association, John Culkin Award for Outstanding Praxis, 2011

Event organised by Jon Goodbun (Westminster), Wallace Heim, Kevin Power (Centre for Action Research, Ashridge Business School) and Eva Bakkeslett

To book a ticket go to: http://anecologyofmindlondon.eventbrite.co.uk/

Filed under: ecology, research, teaching, , , ,

PechaKucha: ‘Re-imagining the Possibility of Planning’

This is my PechaKucha presentation – ‘Re-imagining the Possibility of Planning, or, How to Become an Urban Ecologist – for Rip It Up and Start Again given at The Gopher Hole on Weds 2nd March 2011. I was asked to speak about the future of architecture and the university.. Apparently there will be audio recordings to follow on their site…

Filed under: ecology, research, teaching

About

rheomode is a research lab run by Dr Jon Goodbun
.

rheomode is currently working on 4 main research projects, including

1. Scarcity, working as a part of the SCIBE AHRC/HERA European research team, based at the University of Westminster. I have recently co-guest-edited (with Prof Jeremy Till and Dr Deljana Iossifova) a special issue of the journal Architectural Design on 'Scarcity – Architecture in an age of depleting resouces'.
2. A RIBA funded teaching and research project looking at the political ecologies of concrete and digital fabrication.
3. Re-imagining the project of planning, a broad urban ecology teaching and research project (and book in progress).
4. Space and Mind, an ongoing research interest in thinking about the role that ecological, technological and spatial environments play in our cognitive processes.

Info

Contact

You can reach me:
.
jcgoodbun (a) mac.com

Twitter Feed @jongoodbun

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