It’s been a big week hereabouts. In particular, two pieces of Do projects news to share with you:
- As you probably know, Nurri and I have been running Systems/Layers “walkshops” under the Do aegis for the last year or so, in cities from 65°N to 41°S.
As we define it, anyway, a walkshop is an activity in which anywhere up to about twenty people take a slow and considered walk through the city together, carefully examining the urban fabric and the things embedded in it, and then sharing their insights with one another and the wider world. (Obviously, you could do a walkshop on any particular urbanist topic that interested you, but we’ve focused ours on looking at the ways in which networked information-processing systems increasingly condition the mretropolitan experience.)
We’ve gotten a huge kick out of doing the Systems/Layers walks, but the simple truth is that there are so many competing claims on our time and energy that we can’t dedicate ourselves to running them full-time. We’ve also been encouraged by the result of our first experiment in open-sourcing the idea, the Systems/Layers event Mayo Nissen held in Copenhagen last June.
So when Giles Lane at Proboscis asked us if we’d consider contributing to his Transformations series, we knew right away just what we’d do. We decided to put together a quick guide to DIY walkshops, something to cover the basics of organizing, promoting and executing an event.
Last Monday, with Giles’s patient support, this idea came to fruition in the launch of Do 1101, Systems/Layers: How to run a walkshop on networked urbanism as a Diffusion eBook pamphlet. As with most things we offer, the pamphlet is released to you under the terms of a Creative Commons Attribution-Noncommercial-Sharealike license, so we expect that some of you will want to get in there and repurpose the content in other contexts.
We’ll most likely be rereleasing the Systems/Layers material our ownselves in the near future, in an extended dance mix that includes more detail, more structure, and more of Nurri’s pictures. In the meantime, we hope you enjoy the pamphlet, and let us know about the uses to which you put it.
Safety Maps is a free online tool that helps you plan for emergency situations. You can use it to choose a safe meeting place, print a customized map that specifies where it is, and share this map with your loved ones. (As it says on the site, the best way to understand how it works is simply to get started making a Safety Map of your own.)
It’s been a delicate thing to build. Given the entire framing of the site, it and the maps it produces absolutely have to work in their stated role: coordinating the action of couples, households and other small groups under the most trying of circumstances, when communications and other infrastructures may simply be unavailable. They have to do so without implying that a particular location is in fact safer than any other under a given set of conditions, or would remain accessible in the event of disaster. And they have to do so legibly, clearly, and straightforwardly.
These are utilitarian preparedness/resilience considerations, and they’re eminently appropriate. But in the end, the site springs from a different set of concerns: in Nurri’s original conception, the primary purpose of these artifacts is to prompt us to think about the people we love and the utter and harrowing contingency of the circumstances that allow us to be together. We obviously hope people find Safety Maps useful in challenging moments, but we imagine that we’d hear about this either way — whereas it’s difficult, if not impossible, for us to ever know if the site works in the way she intended it to.
Even though it was an accident of timing, Nurri also had some questions about releasing Safety Maps so soon on the heels of the Sendai earthquake/tsunami; she didn’t want us to appear to be opportunists reaping ghoulish benefit from the suffering of others. I think it was the right decision, though: sadly, there are in truth precious few windows between natural or manmade catastrophes of one sort or another. And there may be no more productive time for a tool like this than a moment in which disaster is in the news and fresh on a lot of people’s minds.
From my perspective, there’s been one other notable feature of the journey Safety Maps has taken from conception to release: but for an inversion of name, emphasis and colorway (from “Emergency Maps” in red to what you see at present), the site looks, feels and works almost identically to the vision Nurri described to me in Helsinki in October of 2009. In my experience, this almost never happens in the development of a website, and it’s a tribute both to the clarity and comprehensiveness of her original idea, and to Tom and Mike’s resourcefulness and craftsmanship.
I’m also quite fond of the thoughtful little details they’ve built into every layer of the experience, right down to the animated GIFs on the mail you get when you send someone a map. It’s just a lovely thing, and I’m terribly proud to have had even a tiny role in helping Nurri, Tom and Mike build it. Our thanks, also, to Cloudmade and the entire community of Open Street Map contributors, without whom Safety Maps would have remained nothing more than a notion.
Hey hey! I’m truly delighted to announce that I’m going to be giving a free talk here in Tokyo in a couple of weeks, in collaboration with my friends at AQ.
This is an entirely new talk, and kind of a departure for me. Born out of frustration with my own track record over the last twelve years, and how few of the efforts I’ve been involved with have launched, shipped or otherwise seen the light of day, it’s a pragmatic look at what it takes to move projects from idea to reality. (You should understand “project” here to meaning any complex plan of collaborative action that unfolds over time, whether it involves publishing a book, launching a new fashion line, building a house or rolling out a new brand identity.)
I’m calling it “Becoming Real, or: The Art of Making Things Happen,” and I’m planning to hang our discussion on a few tentpoles: Bruno Latour‘s concepts of “recruitment” and “translation,” how capital can function as both a usefully universal solvent and a perilous gravity well, what happened to Jasper Morrison when he tried to design a camera for a large Japanese company, and Stafford Beer‘s thoughts on viable systems. Finally, we’ll take a look at some people I know who seem to be unusually skilled at bringing their notions to fruition, and ask if there’s anything to be gleaned from their example.
It’s free, it should be fun, and if I pull it off properly, we’ll all learn a little something — myself as much as anyone else in the house. We’ll be setting up a Facebook event page over the next few days, and you’ll most likely have to register to guarantee admission, since I’m told seating will be limited.
But why not join us on the 29th of October, from 19.00, at co-lab Nishi-Azabu (2-24-2 Nishi-Azabu, Minato Ward, Tokyo)? I look forward to seeing you there, and finding out what we can make happen.
UPDATED: Here’s the Facebook link.
Coming back to the Upper Haight neighborhood of San Francisco after many years away has been something of an education in the lower limits of urban metabolism for me. Despite a few significant disappearances and subductions, it’s astonishing just how many of the storefronts on the street remain precisely the same as they were when I first encountered them at the tail end of 1990 — in quite a few cases, businesses that barely ever seemed to enjoy any traffic or clientele, or have much future hope of same.
The neighborhood’s issues, as well, are sadly perennial. Since the mid-1960s, these few overdetermined blocks, and the lovely public park onto which they open, have served as a very strange attractor indeed. As the continent’s final stop, as a microclimate sporting permanently moderate conditions, and (after the so-called Summer of Love fixed it in the popular imagination as all-welcoming hub of benevolent creativity) as a destination of particular choice for the putatively free-spirited, the Upper Haight has for decades been a sink for those who have found the constraints of life elsewhere too much to bear. As you might imagine, a significant percentage of those attracted to the Haight for such reasons have historically wound up living on the street.
While there were originally at least the rudiments of an institutional support infrastructure in place to support such a life — including the network of crashpads, Free Stores and Free Bakery established by the anarchist Digger collective — all that was long over and done with by the 1980s. Nor has anything appeared to replace that infrastructure in all the long years since, given the gutting of municipal budgets by Proposition 13 (1978), the general souring and inward-turning that followed in its wake and continues to condition American constructions of public life, and the restatement of the Haight as a corporate simulacrum of itself.
Local property values had soared in the intervening decades, too, meaning that the selfsame flats that had once furnished errant hippies with welcoming, if crab-infested, places to crash were now home to knowledge workers in the creative industries — knowledge workers that needed their sleep, that had a harder time tolerating noise and other chaos, that just wanted to get out their front door without being harassed for change or having to step over a fresh pile of human shit.
By the turn of the century, the problem had hardened still further. If, for a variety of reasons, the Haight had lost whatever porosity it might originally have called upon to absorb this kind of influx, the folks sleeping rough on its streets had changed, too. They’d become angry, resentful crusty punks accompanied by pitbulls, trying to eke their rudimentary existence from the residents and visitors of a neighborhood that didn’t particularly want them there.
And this is the situation as it’s persisted, or been allowed to persist, all the way down to the present. I daresay the issue is so intractable because here San Francisco finds itself torn against the better angels of its own nature, and the desire to extend unlimited self-expression to all that is such a wonderful part of this city’s history and (forgive me) brand; most other North American cities, certainly, would have long ago targeted a revenue-generating neighborhood thus affected for Quality of Life intervention. The trouble for the would-be liberal or progressive is that any neat talk of a Lefebvrian “right to the city” breaks down on the sidewalks of the Haight: here it’s nakedly clear both that some legitimate uses of urban space inherently infringe others…and that the infringement need have nothing to do with a state actor or other convenient boogeyman. (The latent threat of state violence may certainly be invoked by one contesting party or another, and has in fact been invoked here, but it’s not a necessary precondition.)
In the end, unless you’ve got nigh-Solomonic abilities to reconcile conflicting claims, you’re going to be forced to choose which vision of “everybody” you wish to uphold. In San Francisco, that choice has crystallized in a measure to be voted on in the November election, Proposition L, which would amend the San Francisco Police code to prohibit sitting or lying on sidewalks. Here are two sites representing very different perspectives on the issue: fighting the For corner, the “grassroots movement” Civil Sidewalks, and standing Against, the advocacy group Sidewalks Are For People, formerly known as Stand Against Sit/Lie. (The scare quotes are there because Civil Sidewalks — however much I may sympathize with certain of its aims and goals, however much I may believe these aims to reflect feelings genuinely shared by the community’s residents — is clearly an initiative of merchants’ associations rather than anything truly organic.)
In the distance between the arguments For and Against can be seen the reason why constructions of “the public” (and therefore of what legitimate interests that public may wish to pursue) are so dangerous. As Kristine F. Miller reminds us, there can never be any such thing, except as a screen for one or another set of interests. There are only publics, and policy is almost always going to mean disappointing some set of them.
For the record: I fully agree with neither the For nor Against positions as stated, though I think aspects of both have deep claims to truth. My sense, as you’ve certainly already inferred from my word choices above, is that the people who have made some longstanding investment in the neighborhood (physical and psychic, that is, far more than merely pecuniary) deserve to walk and chat and, yes, sit, on their sidewalks, free from hassle and threat. Why not fully embrace Prop L, then? I know that police departments historically have a nasty habit of invoking legislation like this to justify their repression of other populations; that panel in the Stand Against Sit/Lie comic was no hyperbole. Beyond that, though, I guess I prefer the flavor of the classic anarchist solution to situations like this — self-organized, robust citizen’s patrols — to invoking the firm hand of the Daddy State.
But maybe that’s a little too much like vigilante justice for this community. Maybe it would require more time, energy and exposure to personal risk than people are willing to invest. And if that’s the case, then maybe the crusties and the pitbulls and the spanging are something people ought to learn to live with. I’m not saying they’re pleasant, or attractive, or make any kind of meaningful contribution whatsoever to the neighborhood. I am saying that, if their presence on your sidewalks is really so offensive to you, there are other and better things to do about it than giving the police historically problematic powers — powers that they’re not even asking for.
I really want to recommend to you this Olivier Thereaux post about broken bus systems and how they might be fixed (and not just because I happen to be taking the MUNI a great deal lately).
What Olivier absolutely nails is the expression of a thought I’ve come back to again and again over the years: that buses and bus networks are by their nature so intimidating to potential users that many people will do just about anything to avoid engaging them. I don’t mind admitting that, depending on the city, the language in use, and my relative level of energy, I’m definitely to be numbered among those people. When buses are effectively the only mode of public transit available, that “just about anything” has occasionally meant laying out ridiculous sums on taxis; more often, it’s resulted in my walking equally absurd distances across cities I barely know.
“Intimidating,” in this context, doesn’t need to mean “terrifying.” It simply implies that the system is just complicated enough, just hard enough to form a mental model of, that the fear of winding up miles away from your intended destination — and possibly with no clear return route, not enough or the right kind of money to pay for a ticket, and no way of asking for clarification — is a real thing. There’s a threshold of comfort involved, and for quite a few categories of users (the young, the old, visitors, immigrants, people with literacy or other impairments) that threshold is set too high. People in this position wind up seeking alternatives…and if practical alternatives do not exist, they do without mobility altogether. They are lost to the city, and the city is lost to them.
The point is more broadly applicable, as well. You know I believe that cities are connection machines, networks of potential subject to Metcalfe’s law. What this means in the abstract is that the total value of an urban network rises as the square of the number of nodes connected to it. What this means in human terms is that a situation in which people are too intimidated to ride the bus (or walk down the street, or leave the apartment) is a sorrow compounded. Again: everything they could offer the network that is the city is lost. And everything we take for granted about the possibilities and promise of great urban places is foreclosed to them.
If you understand things this way, there’s a clear moral imperative inscribed in the design of systems like bus networks and interfaces. Every incremental thing the designer can do to demystify, explain, clarify, and ultimately to lower the threshold at which a potential user decides the risk of climbing aboard is worth taking does a double service — if the Metcalfe’s law construction of things rings true to you, a geometrical service. You are simultaneously improving the conditions under which an individual lives his or her life, and contributing materially to the commonweal. Not bad for a day’s work, if you ask me.
This is personal for me, too, and not just because I’ve occasionally found a route map overwhelming, or decided to walk from Bloomsbury to Dalston instead of chancing the N38 and winding up in, who knows, Calais. What I’ve come to understand, in these last few years of intense concentration on issues of urban design, is that my fascination with cities grows not at all out of ease or comfort with them, but the opposite. I’m an introvert, I’ve never been comfortable approaching strangers with questions, I’m twitchily hyperaware when I’m inconveniencing others (e.g. holding up a bus by asking questions of a driver) and my gifts for language are not great. Above all, I don’t like looking vulnerable and confused any more than anyone does, especially when traveling.
I’ve gotten better on all these counts over the course of my life, but they’re still issues. They can pop to the surface at any time, and, of course, are more likely to do so under conditions of stress. Taken together, what they spell for me is a relatively circumscribed ability to get around and enjoy the things the cities I visit have to offer — relatively, that is, compared to other able-bodied people my own age and with similar levels of privilege. Even this limitation, though, makes me acutely aware of just how difficult getting around can be, how very intimidating it can all seem, and what both people and place stand to lose each and every single time this intimidation is allowed to govern outcomes.
This is why I believe Olivier is absolutely right to focus on design interventions that reduce user stress, and, with all due respect, it’s why I think people like this Speedbird commenter, who understand cities solely as generators of upside potential, are missing something in the empathy department. There are an awful lot of people, everywhere around us, in every city, who have difficulty negotiating the mobility (and other) systems that are supposed to serve their needs. As far as I’m concerned, anyway, it is the proper and maybe even the primary task of the urban systems designer to work with compassion and fearless empathy to address this difficulty. Only by doing so can we extend the very real promise of that upside potential to the greatest possible number of people who would otherwise be denied it, in part or in full, and only by doing so can we realize in turn the full flowering of what they have to offer us.
Google’s recent announcement of App Inventor is one of those back-to-the-future moments that simultaneously stirs up all kinds of furtive and long-suppressed hope in my heart…and makes me wonder just what the hell has taken so long, and why what we’re being offered is still so partial and wide of the mark.
I should explain. At its simplest, App Inventor does pretty much what it says on the tin. The reason it’s generating so much buzz is because it offers the non-technically inclined, non-coders among us an environment in which we can use simple visual tools to create reasonably robust mobile applications from scratch — in this case, applications for the Android operating system.
In this, it’s another step toward a demystification and user empowerment that had earlier been gestured at by scripting environments like Apple’s Automator and (to a significantly lesser degree) Yahoo! Pipes. But you used those things to perform relatively trivial manipulations on already-defined processes. I don’t want to overstate its power, especially without an Android device of my own to try the results on, but by contrast you use App Inventor to make real, usable, reusable applications, at a time when we understand our personal devices to be little more than a scrim on which such applications run, and there is a robust market for them.
This is radical thing to want to do, in both senses of that word. In its promise to democratize the creation of interactive functionality, App Inventor speaks to an ambition that has largely lain dormant beneath what are now three or four generations of interactive systems — one, I would argue, that is inscribed in the rhetoric of object-oriented programming itself. If functional units of executable code can be packaged in modular units, those units in turn represented by visual icons, and those icons presented in an environment equipped with drag-and-drop physics and all the other familiar and relatively easy-to-grasp interaction cues provided us by the graphical user interface…then pretty much anybody who can plug one Lego brick into another has what it takes to build a working application. And that application can both be used “at home,” by the developer him- or herself, and released into the wild for others to use, enjoy, deconstruct and learn from.
There’s more to it than that, of course, but that’s the crux of what’s at stake here in schematic. And this is important because, for a very long time now, the corpus of people able to develop functionality, to “program” for a given system, has been dwindling as a percentage of interactive technology’s total userbase. Each successive generation of hardware from the original PC onward has expanded the userbase — sometimes, as with the transition from laptops to network-enabled phones, by an order of magnitude or more.
The result, unseemly to me, is that some five billion people on Earth have by now embraced interactive networked devices as an intimate part of their everyday lives, while the tools and languages necessary to develop software for them have remained arcane, the province of a comparatively tiny community. And the culture that community has in time developed around these tools and languages? Highly arcane — as recondite and unwelcoming, to most of us, as a klatsch of Comp Lit majors mulling phallogocentrism in Derrida and the later works of M.I.A.
A further consequence of this — unlooked-for, perhaps, but no less significant for all of that — is that the community of developers winds up having undue influence over how users conceive of interactive devices, and the kinds of things they might be used for. Alan Kay’s definition of full technical literacy, remember, was the ability to both read and write in a given medium — to create, as well as consume. And by these lights, we’ve been moving further and further away from literacy and the empowerment it so reliably entrains for a very long time now.
So an authoring environment that made creation as easy as consumption — especially one that, like View Source in the first wave of Web browsers, exposed something of how the underlying logical system functioned — would be a tremendous thing. Perhaps naively, I thought we’d get something like this with the original iPhone: a latterday HyperCard, a tool lightweight and graphic and intuitive as the device itself, but sufficiently powerful that you could make real things with it.
Maybe that doesn’t mesh with Apple’s contemporary business model, though, or stance regarding user access to deeper layers of device functionality, or whatever shoddy, paternalistic rationale they’ve cooked up this week to justify their locking iOS against the people who bought and paid for it. And so it’s fallen to Google, of all institutions, to provide us with the radically democratizing thing; the predictable irony, of course, is that in look and feel, the App Inventor composition wizard is so design-hostile, so Google-grade that only the kind of engineer who’s already comfortable with more rigorous development alternatives is likely to find it appealing. The idea is, mostly, right…but the execution is so very wrong.
There’s a deeper issue still, though, which is why I say “mostly right.” Despite applauding any and every measure that democratizes access to development tools, in my heart of hearts I actually think “apps” are a moribund way of looking at things. That the “app economy” is a dead end, and that even offering ordinary people the power to develop real applications is something of a missed opportunity.
Maybe that’s my own wishful thinking: I was infected pretty early on with the late Jef Raskin’s way of thinking about interaction, as explored in his book The Humane Interface and partially instantiated in the Canon Cat. What I took from my reading of Raskin is the notion that chunking up the things we do into hard, modal “applications” — each with a discrete user interface, each (still!) requiring time to load, each presenting us with a new learning curve — is kind of foolish, especially when there are a core set of operations that will be common to virtually everything you want to do with a device. Some of this thinking survives in the form of cross-application commands like Cut, Copy and Paste, but still more of it has seemingly been left by the wayside.
There are ways in which Raskin’s ideas have dated poorly, but in others his principles are as relevant as ever. I personally believe that, if those of us who conceive of and deliver interactive experiences truly want to empower a userbase that is now on the order of billions of people, we need to take a still deeper cut at the problem. We need to climb out of the application paradigm entirely, and figure out a better and more accessible way of representing distributed computational processes and how to get information into and out of them. And we need to do this now, because we can clearly see that those interactive experiences are increasingly taking place across and between devices and platforms — at first for those of us in the developed world, and very soon now, for everyone.
In other words, I believe we need to articulate a way of thinking about interactive functionality and its development that is appropriate to an era in which virtually everyone on the planet spends some portion of their day using networked devices; to a context in which such devices and interfaces are utterly pervasive in the world, and the average person is confronted with a multiplicity of same in the course of a day; and to the cloud architecture that undergirds that context. Given these constraints, neither applications nor “apps” are quite going to cut it.
Accordingly, in my work at Nokia over the last two years, I’ve been arguing (admittedly to no discernible impact) that as a first step toward this we need to tear down the services we offer and recompose them from a kit of common parts, an ecology of free-floating, modular functional components, operators and lightweight user-interface frameworks to bind them together. The next step would then be to offer the entire world access to this kit of parts, so anyone at all might grab a component and reuse it in a context of their own choosing, to develop just the functionality they or their social universe require, recognize and relate to. If done right, then you don’t even need an App Inventor, because the interaction environment itself is the “inventor”: you grab the objects you need, and build what you want from them.
One, two, many Facebooks. Or Photoshops. Or Tripits or SketchUps or Spotifys. All interoperable, all built on a framework of common tools, all producing objects in turn that could be taken up and used by any other process in the weave.
This approach owes something to Ben Cerveny’s seminal talk at the first Design Engaged, though there he was primarily concerned with semantically-tagged data, and how an ecosystem of distributed systems might make use of it. There’s something in it that was first sparked by my appreciation of Jun Rekimoto’s Data Tiles, and it also has some underlying assumptions in common with the rhetoric around “activity streams.” What I ultimately derive from all of these efforts is the thought that we (yes: challenge that “we”) ought to be offering the power of ad-hoc process definition in a way that any one of us can wrap our heads around, which would in turn underwrite the most vibrant, fecund/ating planetary ecosystem of such processes.
In this light, Google’s App Inventor is both a wonderful thing, and a further propping-up of what I’m bound to regard as a stagnating and unhelpful paradigm. I’m both excited to see what people do with it, and more than a little saddened that this is still the conversation we’re having, here in 2010.
There is one further consideration for me here, though, that tends to soften the blow. Not that I’m at all comparing myself to them, in the slightest, but I’m acutely aware of what happens to the Ted Nelsons and Doug Engelbarts of the world. I’ve seen what comes of “visionaries” whose insight into how things ought to be done is just that little bit too far ahead of the curve, how they spend the rest of their careers (or lives) more or less bitterly complaining about how partial and unsatisfactory everything that actually does get built turned out to be. If all that happens is that App Inventor and its eventual, more aesthetically well-crafted progeny do help ordinary people build working tools, firmly within the application paradigm, I’ll be well pleased — well pleased, and no mistake. But in some deeper part of me, I’ll always know that we could have gone deeper still, taken on the greater challenge, and done better by the people who use the things we make.
We still can.