Fortnight Journal : About

The following is excerpted from Fortnight’s full ABOUT, please visit and peruse their deeply meaningful work and full cohort of contributors.

I was honored and privileged to be Fortnight’s very first contributor. The connections I made with my Quarter 1 cohort continue to this day as does the ongoing importance of the work I began then to my work today.


“A PIECE OF ART IN ITSELF…POLISHED AND FLAWLESS.” – NEW YORK PRESS

Fortnight is an unprecedented online documentary of the millennial generation spanning the years 2010-2012, during which time installments were published daily. Using the boundless qualities of the Internet, Fortnight featured innovators from disciplines as varied as art, science, technology, economics and policy to compose a digital portrait of the first generation—born roughly between 1978 and 1990—raised on and by the Internet.

In 2010, The New York Times published a story on the Millennials’ “failure to launch.” But where The Times saw Millennials as slouching toward adulthood, Fortnight saw a generation redefining success on their own terms. The Times suggested that Millennials are still children, but Fortnight believed they are the children of connectivity. Democratized access has produced a demographic naturally fluent in interactive expression, making Millennials naturally prone to pushing creative and intellectual boundaries.

Fortnight is a living exhibition of the achievements of 58 extraordinary Millennials that relies on a variety of multimedia platforms to offer readers a window into their lives and disciplines. Each entry in the Fortnight library boasts a uniquely singular glimpse into the life and work of the Fortnightist.

Some contributors were paired with mentors in their discipline, promoting cross-generational dialogue that acknowledges history and tackles innovation.

Fortnight is a project of the Fourteen Foundation Inc., a non-profit public initiatuive devoted to cross-generational mentorship by documenting and sustaining dialogue on traditional forms of practice.

Fortnight Journal: Marching In Place

The following appeared originally in Fortnight Journal, please visit and peruse their deeply meaningful work and full cohort of contributors.

This piece was both my first contribution to Fortnight, and the first published piece overall. It was picked up and written about in a piece entitled “Dignity By Design” by Kaid Benfield during his time as the director of the Sustainable Communities program of the National Resources Defense Council, which was further syndicated on the Huffington Post.

Fortnight solicited response to some of their contributions from established older-generational luminaries. This piece was responded to, in part, by one of my most valued mentors and friends, a man deeply involved in making the world a better place, Andres Duany.


{IMG} [Capti: John Lewis; Jesse Douglas; Martin Luther King, Jr; James Forman; Ralph Abernathy, marching in Montgomery (by: Steve Schapiro, via history.com) ]

On a picturesque street in 19th century Paris, art students are frantically putting the final touches on their work as a bell jangles louder, accompanied by the creaking of wooden wheels. The wheels belong to a cart sent by their professor at the École des Beaux-Arts to collect their work for judging and enforce the deadline. In French, the word for this little cart is charrette.

Two centuries later, a bit past midnight, I am sitting in a small conference room off of a bus depot in Montgomery, Alabama, furiously clicking a mouse button. In the room with me are 15 other planners, architects, urban designers, transportation engineers, city officials and more from around the world. We’ve been working since 11 a.m. and will be working until 11 a.m. the next morning. We have come together to donate 24 hours of our time to come up with a plan for a historically blighted neighborhood along the Civil Rights March Route at the edge of downtown Montgomery. We are on charrette—a word which has grown to encompass an entire process but which still, ultimately, means “deadline.”

I arrived early in the morning and set about exploring the town in the best way possible: by getting lost. While walking in the already too hot morning, I was approached multiple times by very nice residents who were concerned that I was walking and offered me rides, smiling and waving in an incredibly confused manner when I politely declined. Clearly, this is not a town where people walk anymore; despite what may be the most famous and impactful march in our nation’s history having traveled these streets barely half a century ago.

Montgomery was formed by two merging European settlements on lands taken from the Creek tribes, and later became the capital of Alabama. In 1861 Montgomery hosted a group of leaders as they founded the Confederate States of America; it was captured by the Union in 1865. In 1886 it led the way for public transportation in the U.S. when it installed the first city-wide electric streetcar system, closely followed by America’s first streetcar suburbs, thereby beginning the depopulation of its city center residential areas. These streetcars, along with over 100 other streetcar systems nationwide, were systematically bought up and torn out by a consortium of auto, tire and oil companies and replaced by roads and privately owned cars. Enter the bus, filling the gap left by the streetcar system, and setting the stage for Montgomery’s entry into the national spotlight.

On Dec. 1, 1955, Rosa Parks refused to give up her bus seat to a white man and was arrested, launching the Montgomery Bus Boycott, led by Martin Luther King, Jr., then the pastor of the Dexter Avenue Baptist Church in Montgomery. Local judge Frank M. Johnson ruled that the bus segregation was illegal, a ruling upheld by the Supreme Court. Ten years later, King led three marches toward Montgomery from Selma, after a protestor at a civil rights rally battling Jim Crow laws was shot there.

The first march ended in violence when its 600 marchers were attacked with billy clubs and tear gas by state and local police.

The second march attempt was over before it started, due to an injunction issued by Judge Frank Minis Johnson, Jr., but 2500 marchers gathered and marched up to the Edmund Pettus Bridge, halted, prayed and turned back. While no violence occurred during the short-lived march itself, three of the white ministers who marched at the head of the group were attacked that evening, and one, James Reeb of Boston, died.

A week later, with the injunction lifted, 8000 marchers set out again and this time made it to Montgomery. This third, successful march took five days, and its marchers were accompanied by 2000 U.S. Army soldiers and 1900 Alabama National Guard members as well as FBI agents and Federal Marshalls, all under the direction and support of the federal government. As these marchers crested the final hill along their route, it widened into a broad intersection of three different streets where the old grid of development, aligned to the river, met the newer, compass point-aligned grid. At this transition point they turned, skirting the northwest corner of the Caroline Street Projects, a large mass of government housing shoehorned into two oversized, inhumanly scaled city blocks lining Caroline Street. The marchers began walking downhill towards downtown and the river, their struggle nearly over. But Caroline Street’s struggle, made up of many of the same issues, was just beginning.

While housing projects have never been a good idea, few people saw that at first, urbanist Jane Jacobs being one of the few who spoke strongly against them from the outset. The Caroline Street Projects, consisting of small, dark institutional buildings with no character, earned this concern from day one. The neighborhood was always one of high crime and bad reputation, despite the buildings at one point being torn down and rebuilt “better.” Though situated very well in the city, atop one of the highest hills overlooking downtown, the community—if it could ever have been called that—while still inhabited, seemed always to be the low point.

At around noon, about 20 of us climbed out of a small cavalcade of cars and one large passenger van onto the deserted surface of Caroline Street, and our chatter from the ride over died away. As we stood taking in the debris, graffiti and crumbling housing I noticed a beheaded baby doll—even inanimate playthings couldn’t have a life here. As we got the brief rundown of the site from the planning directors and deputy mayor, a few camera crews began to roll tape of our group—not only were we addressing a historic march route, we were doing a charrette in just 24 hours.

In the two centuries between when the French word for cart first began to take on more meaning for Beaux-Arts students and now, New Urbanists got a hold of the word and applied it to a new method they began to develop 30 years ago. This method, now known as a charrette, is different from the normal planning process in many ways, the most notable being the number of stakeholders they include in the process from the start, and the short amount of time in which things are accomplished. In a standard charrette for most any size project, there are a few months of lead-time during which connections are made to ensure the attendance of everyone needed. This is also when the research is done—all of the initial fact-finding, data sets and historic research. New Urbanism is an approach to planning with a very healthy respect for history; also called Neo Traditionalism, its prime output are TND’s, or Traditional Neighborhood Designs. It’s practitioners are attempting to bring back what is best about the way we used to build communities in order to repair our urban landscape and all of the behaviors that are shaped by our built environment.

Once the stage is set, a charrette team kicks off four to eight days of non-stop work, including public meetings and feedback loops for every section of interest in whatever project is being planned. At the end of this pressure-cooker of a process, the team will have created a set of plans and the supporting documentation based on things that every attendee who came to a meeting or wandered through the open studio came to consensus on, and showing components that each of these interested parties can remember having helped shape. Not only does this process result in better plans encompassing more people’s needs, thus cutting down (often cutting completely out) the dreaded rework, it also fast-tracks most plans through the approvals and permitting process because everyone who would need to come into contact with the plan in the future was part of the planning process itself, and therefore any potential objections were already raised and worked through. By bringing everyone together the charrette starts building healthy community before the first shovel is ever hefted.

In Montgomery, we aimed to do all of that in 24 hours. We were aided immensely by planning director Ken Groves, an incredible man who had long since seen the light and was already transforming his downtown with a new smart zoning code and a partnership with a great new urban planning firm, Dover Kohl. Our 24 hours of volunteer work was building on the foundations of the successes of that past work, allowing us to accomplish so much in a short period of time. In addition, the city owned the majority of the property we would be addressing, which removed a number of potential roadblocks to the right plan. This previous work also gave us an extra incentive in knowing that whatever we put down on paper would be enacted within the next few years—high-speed for most urban planning work.

As the camera news crews continued to roll tape, we began to wander the site, each of us taking different cues from what we saw. A number of stone stairways leading from the street to empty lots spoke of large old houses now gone.

The living spaces themselves, when they were intact enough to explore, had small, cramped front doors and entryways leading to narrow hallways and dark spaces lit by tiny windows. The attached dwelling buildings ran back like soldier barracks from the streets, along narrow pathways separated from the buildings from front yards that would be paid a compliment if called postage-stamp sized.

The blocks on which these projects were built had an enormous grain, measuring over 900 feet along this blighted block of Caroline, and 450 feet along the shorter sides—a standard city block usually ranges from 250 to 350 feet in length and is closer to a square than a rectangle. A football field, for comparison, is 160 by 300 feet.

Another interesting find was an alley and a parking lot reaching into the core of the two block area from the perimeter, which would allow us to cut down the size of the blocks by turning them into streets.

Having gathered our perceptions and site information, we headed back to the conference room off the bus bay, our world for the next 22 hours. Once back, we split into four groups, each composed of a mixture of different interests. I sat down with a planning department employee, a transportation engineer and a community member from the next neighborhood over from Caroline Street. We took out our markers and started to draw—it could have been kindergarten. The drawing, though, is one of the things that seems to make the charrette model so successful. Speaking is so prone to misperception, miscommunication and ego. When forced to graphically represent your thoughts, consensus just begins to overflow. People begin to see that they all really do want the same things and that, perhaps, they can have them.

We moved forward with the clear thought of punching the two alleys through, forming four misaligned and much smaller blocks, and at the center of our plan the neighborhood center became clear. We identified this nexus as important and needing slightly different treatment. We quickly rolled through potential different approaches including a plaza ringed by shops, denser housing with shops below facing the central intersection and others.
As we approached the end of this stage of work, we began to look outside of the two block area and noticed the larger street grid, and asked each other what would we get if we got rid of Caroline street entirely (which didn’t line up with the two streets terminating onto the two blocks to the south) and instead brought these streets up to meet the other two streets we were creating. Out of this one thought—as is often the case—my group’s plan took shape, with a small square being defined in the middle. We chose to draw rowhouses facing the square, slowly stepping back down to single-family houses at the outsides of the blocks and with heavier apartments and commercial buildings to the northwest corner of the area, with a large plaza for the intersection through which the civil rights march passed.

As we hurriedly drew in the finishing touches of our concept, other groups began pinning up their work to a series of large foam boards along one wall. As a larger group, we spent the next hour or so reviewing each other’s ideas and discussing implications. Then we ate. Food is another key component of a good charrette, as is coffee. Food still in hand, we began to pull from each of the plans, make choices and synthesize the final approach to repairing Caroline Street.

Despite enthusiasm for the idea of getting rid of Caroline Street entirely and reconnecting the street grid of the neighborhood to the south, it was decided that the city would have too much more land to gain control of in order to accomplish this, delaying the start of work. Finally, a plan was settled on that celebrated the center intersection, defined more spaces and gave them purposes as parks, walkways and gathering places, and provided a diversity of housing and business types. All that was left was the coloring—another 11 hours of it, and it took every last minute. Post-charrette is a polishing effort, filling in the informational, technical and programmatic gaps needed to complete the plan successfully. The plan is fine tuned, polished and put into action. Often the plan sits for quite a while as bureaucracy takes its turn, but in this case, by next end-of-May I expect to be able to return to Caroline Street and not recognize it, except from the shape of the plan we put down on paper beginning to take shape.


This contribution is dedicated to the memory and inspiration of Ken Groves. While I only knew him a brief time, Ken, his passion and his incredible friendliness, had a profound impact on me. It is a rare few in this world who can see straight to the reality of the world and fewer still who are not brought down by it but instead energized to work tirelessly to make it better and encourage others to do the same. Ken was clearly one of those few and sparked a little bit of that ability in every one he came in contact with. Gregarious and gracious is how I will remember Ken, fire and spit and fervor for the world and its future.

Fortnight Journal: Rapid Recovery

The following appeared originally in Fortnight Journal, please visit and peruse their deeply meaningful work and full cohort of contributors.

Fortnight solicited response to some of their contributions from established older-generational luminaries. This piece was responded to, in part, by one of my most valued mentors and friends, a man deeply involved in making the world a better place, Andres Duany.


{IMG} [Capti: One of an uncountable number of Albatross skeletons framing the disposable plastic it ate, leading to it’s death.]

Forward motion. Paddle in the water at all times.

These thoughts race through my head on a loop as I blink away the whitewater spray, looking for the cool green tongue of water that indicates the route through this angry maelstrom of West Virginia river.

The world drops out from under me to my right, and I quickly snap my right hip up and slam my right paddle blade down, searching for purchase against a surface of water that is no longer there. I go over, and my small green kayak settles back down. But this time, I’m 180 degrees off from where I want to be—hanging straight underneath the boat, mouth clamped tight to keep in my anxious breath. I tuck forward, paddle lined up alongside the boat, and wait for the right moment; that instinctual feeling where the rapid has calmed just enough that there will be purchase on my paddle blade again.

The moment needs to come soon: my lungs are burning, and my helmeted head is bouncing off of far more rocks than I’d like. And then, I feel it. I make a few subtle motions with my hips, knees, arms, and wrists and I’m back upright, mouth open, breathing again. As the water runs off of my face, I rapidly scan my surroundings, and dead ahead is what is shaping up to be a very large wave. Loose hips, paddle in the water, I crest the wave, paddling hard, and fly down the far side of it, whooping joyously. I ride through a few more small waves and quickly drop my paddle across an eddy line and pull into the calm water, waiting for the rest of my group.

We are running down the Gauley River, some of the best whitewater in the United States, and possibly the world. We’re here for a festival celebrating the fact that there is still a river here, accessible to boaters. 30 years ago, there was a large hydroelectric plant and accompanying dam planned for the Gauley river which would have diverted 100 percent of the flow, destroying not only recreational boating, but also miles and miles of natural habitat.

Ultimately, thanks to the efforts of American Whitewater, an incredible cross-section of the country came out to protest the blockage. While a dam and a power plant were built, the entire river flow was never diverted; habitat was saved, and access and dam releases for recreation were assured. This victory was the first of its kind, and set in motion a bevy of further wins all over the country.

In October, and especially Gauleyfest weekend, there are now well over 3000 people each day who raft and boat on about 20 miles of river, which is split up into three sections—upper, lower and middle—in descending order of difficulty. Gauleyfest is the largest river festival in the world, and the oldest, but definitely not the only one.

***

Two hundred years ago, waterways were the lifeblood of the communities that sprang up along their banks. Waterways provided not just water, but milling power, transportation and recreation. One hundred years ago, our waterways took a turn for the worse, becoming our dumping grounds. We would wash our increasingly high volume of waste products down and away from us, but toward the next town down-river, thus choking and poisoning each other, and our environment.

A few rivers actually caught fire. That was enough to catalyze an immediate change in what we put into rivers—but not, ultimately, our attitudes toward them. Ceasing to be the center of our communities, rivers were relegated to dirty, unsafe and ugly places.

We continued to pave over the entire country, filling in, burying and hiding our neighborhood creeks and streams, relegating our rivers’ existence from our places of existence. We prevented rainwater from infiltrating the ground and recharging our groundwater aquifers (now the only clean sources of drinking water available to us). Instead of following its natural route, all of this rainwater now follows the watershed lines down to the closest creek, stream, river, lake, estuary and eventually ocean. On its route, rainwater takes with it soil, pollutants and trash, eroding the landscape as it goes.

Though we aren’t unwittingly using our rivers as landfills quite as much as we used to, we still ultimately treat them like open sewers; quite literally, when those bodies of waters flow past older urban or agricultural areas. The cities of the East Coast of America, for example, have combined sewer systems, which essentially means that storm water is piped into the same sewers as the sewage. When these cities were originally built, it was not a problem. However, as they grew and developed—and, let’s be honest, sprawled—we paved over ever more surface area, thus dramatically increasing the amount of storm water that washed into sewers instead of soaking into the ground and eventually making its way to the aquifers. At some point, the amount of water run off during a normal rainstorm surpassed the total available space for holding and processing sewage. The result of this is termed a “combined sewer overflow event”: raw sewage pouring into our streams, rivers, lakes and bays.

Add to this all of the agricultural runoff from the animal feedlots, and the petroleum-based nitrogen fertilizer (and pesticides) used in mass quantities on conventionally grown crops and not only do we have a public health problem, we have a nutrient problem.

Most developed nations in the world now manage water resources along these watershed lines—but some, like New Zealand, have taken it a step further and drawn their municipal district boundaries along them as well. Considering the importance of water to civilization, this makes an incredible amount of sense, especially when you start to consider the wars that have been—and still are being—fought over access to water.

In April, 2000 a small town in the Bolivian Andes, Cochabama, erupted over doubling and tripling water prices—prices charged for their own water by a foreign company granted a 40-year lease by the Bolivian Government at the behest of the World Bank. Five years later, 300,000 people were still without access to safe and affordable drinking water. Today, there is access to filtered water, but the poor pay 10 times as much as the rich and only have perhaps four hours a day during which the water might run. This story can be repeated over and over: different location, same general idea.

Even when water is found, it is polluted and requires money in order to be safe and life sustaining once again. We have polluted our entire world’s water to the point that on its own, it can not sustain us any longer. Most “First World” nations provide these filtering and treatment services as a tax-funded service of government, but that service is increasingly replaced by private bottled water companies—like the one who held the riot-inciting lease in Cochamba.

First world residents are so concerned about the safety of the water that they pay hundreds of times more than the going municipal rate for the exact same water to be put into a plastic bottle, chilled and provided to them in discrete, individual-use packages when and where ever they might decide they would like a sip. As a result, first world residents consume and discard an incredible amount of disposable, non-degradable and rather toxic plastics—among many, many other items—on a daily basis. A lot of these plastic containers end up in our waterways, even the plastic containers we put properly in the trashcans. All of that plastic starts in our communities, and simply putting it in the trash instead of tossing it on the ground is not enough to keep it out of our waterways and oceans.

Though we may not be treating our waterways like open sewers as we did a hundred years ago, we are now treating them like landfills. Plastic bags and bottles are more plentiful than fish, and seabirds are dying of malnutrition, because their stomachs are so full of indigestible plastic bits that they can’t fit enough real food in there to sustain their lives. The non-degradable and highly toxic “disposable” plastic waste of our world has been converging in five different gyres in our major oceans and numerous smaller others in our seas.

In 1997, ocean sailing racer Charles J. Moore happened across a floating landfill in the Pacific Ocean, a pile of garbage somewhere between the size of Texas and the entire United States, depending on prevailing weather, currents and how you define the edge. Here converging ocean currents have collected this rubbish at an ever-increasing rate. The plastics are the worst of it, slowly breaking down—but not degrading—into smaller and smaller bits. This plastic particulate matter remains a polymer down to the molecular level, leaching a number of toxins into our water and food supplies along the way. Imagine a watery split pea soup that’s been left in the fridge a few months longer than is advised. This is what the ill-defined areas of these gyres looks and feels and smells like; it isn’t like a floating pile of trash. In fact most of the larger items are below the surface. A large container ship, which traffics these gyres the most, would likely not notice much of a difference from the normal amount of plastic floating in other bodies of water. For this reason, there is still some opposition to the idea that these gyres exist, but there is no denying what results from them.

It is likened unto a watershed, but less pleasant: the smaller bits are eaten by little fish and crustaceans, who are eaten by larger fish, porpoises, turtles and sea birds (who also consume the larger bits of plastic); perhaps by a tuna or sea bass, which then wind up right on our plates. We have, as a species, forgotten what sustains us, forgotten how to care about it. We have to learn this relationship anew, learn how and why to care.

***

On the Gauley, a few rapids further down, a group of five of us is sitting on a rock in the middle of the river, scouting the next rapid. Where we sit, the river has widened to about 250 feet across, though it’s rather shallow for most of this expanse, with just a narrow 20-foot channel where it deepens from three feet to well over 15. Looking down-river into the channel, a rock shelf enters from the right bank, sloping down along the flow of the river. Just as the series of waves peaks, that shelf dips below the surface and the wave train takes a turn to the left before pillowing off of the boulder just below. This creates what is called a pour-over, where the water—you guessed it—pours rapidly over an obstacle—the jutting shelf of rock, in this case—and jets deep down beneath the surface with gusto. The line here is pretty much straight down the wave train and then, a bit before the shelf, quickly aligning the boat to it and heading down to the left and skirting around the barely submerged section and its nasty pour-over, but staying right of the boulder where the water pillows into its own problematic little gyre.

We hop back into our boats, stretch our skirts over the cockpit rims (this keeps the water out, and keeps us in, especially when upside down) and launch into the river. One by one, paddling fast with a blade always in the water, my friends run the line. I make it to the crest of the 12-foot rolling wave and flip, getting nicely stuck in a weird little space where my roll doesn’t work so much. This is where, as a kayaker, I realize that very shortly my boat and I will scrape across that submerged rock and pour on over. Struggling to roll up, I realize that I don’t want to be between that rock and my hard boat, so I pull the grab loop at the front of my skirt, popping it off the boat and popping myself out. Thing is, that pour-over has much more of a downward pull than the upward pull of my life vest—a potential problem. However, my kayak—upside-down and still full of air—is much more buoyant, so I maintain a death grip on the cockpit rim. My boat drags me over the rock shelf, and into the pour-over, which pulls me and my boat straight down a good 10 feet, and then the 40 gallons of air trapped in my upside-down boat makes a beeline for the surface, pulling me with it.

Deep breath and grin.

About 30 years ago, groups of kayakers started using this awe-and-terror inducing excitement, this sense of pride an accomplishment, this drive to go just a bit further and achieve just a bit more to restore our creeks, rivers and bays. A creek called Clear in Golden Colorado was the first. Clear Creek had been relegated to little more than a drainage ditch running through an un-zoned tract of land and through the middle of downtown. By cleaning up the banks, building some kayak play features and seating and reintegrating the creek into the fabric of the town, instead of hiding it in culverts, the small town of Golden, Colo. leveraged an initial investment of under $200,000 into a $1.9 million dollar economic return in its first year. But more importantly, it became a place that people came to again, and cared for. In all of my visits to the park, I have never once seen a piece of trash lying around, or floating its merry way down the creek. People in the neighborhood go out to enjoy the creek and watch the kayakers—only about 10 percent of those who visit the park actually engage with the water directly.

That foresight is what we as kayakers excel at; we look ahead and recognize the obstacles and the goal and figure out what it takes to get there – often thinking incredibly fast to do so. Banging down our rocky creeks, floating and surfing down our rivers and cutting smoothly through the surf and across the oceans are more than a few brightly-colored plastic solutions to these problems. Kayakers have, via their kayaks, a view of our waterways that few others ever see. Being on—and often in—the water, we know it up-close and personally. We can read its flow and plan our course; we know how it lives and when it is not well. We call attention to threats and we repair damages. We initiate others into our stewardship. To kayak is to do many things – to laugh, to scream, to be filled with adrenalin and dopamine, to be driven by yourself just as you are driven by the power of the water downstream, but most of all it is to have an intimate and possessive understanding and concern for the waterways’ welfare.

Learning anything, including kayaking, is unquestionably easiest at a younger age, though I have taught people well into their seventh decade how to paddle and roll. Of all of these lessons, however, my favorites have definitely been the weeklong summer sessions with teenagers. In one short week, we take these kids from never having been in a kayak to running class-three rapids and rolling like champs. Along the way, they learn care for the river, connecting the seemingly unconnected parts of their life to the health of the rivers they come to love and live on. They learn to look ahead, farther down the river and see the signs, chart their paths amid the dangers and the possibilities and work hard to get where they need to be in order to make it through. Over the course of the week I see the lessons I’m teaching them – the connections I’m helping them to draw – begin to alter the course of their lives. Many of these kids have become people I stay in touch with, bump into at river cleanups and who now recruit me into their own world-bettering endeavors.

Ultimately, it winds down to a few simple concepts. Water is an incredible resource. It is also incredibly important to life—all life, and especially human life. We’ve got some incredible ideas and energy working to repair our relationships with water, and those ideas often repair much more while they are being enacted. At base level, we need to pave less, consume less and keep in mind that the only way to ensure that plastic bottle doesn’t make its way into our oceans, an albatross’ stomach and perhaps even our bloodstream is to simply never buy it, and never drink out of it. Use something reusable. Consume less, experience more.

Fortnight Journal: Optimodal

The following appeared originally in Fortnight Journal, please visit and peruse their deeply meaningful work and full cohort of contributors.

Fortnight solicited response to some of their contributions from established older-generational luminaries. This piece was responded to, in part, by one of my most valued mentors and friends, a man deeply involved in making the world a better place, Andres Duany.
—-

I

The city of Rhodes on the island of Rhodes in the Greek Mediterranean is the oldest still-occupied city to have been built according to a plan. It did not simply pop up and get melded together in order to keep pace with construction.

People-watching in Rhodes is incredible: locals walk to their destinations, strolling down the street to buy fresh pastries for breakfast or a new lamp for their dining room. The majority of the few vehicles you do see on Rhodes are delivery trucks—actual trucks, not small tractor-trailers—or perhaps, the occasional rubbish truck or emergency vehicle.

Everyone walks to get where they’re going, and they do what they’re doing because they can; everything they need on a daily basis is integrated into their neighborhood and easily reachable on foot in 5-10 minutes. To drive a car for almost any outing would be ridiculous. Because of this proximity of services, businesses are also smaller, and better attuned to their customers’ needs. Often, proprietors and patrons know each other and have a warm relationship. This proprietor-patron connection may even go both ways, with one baking pastries and the other repairing watches, both serving each other and the rest of their community, all within minutes—or maybe even steps—of where they reside.

I am here to visit small islands of the Mediterranean that have never had any sort of motorized transport, in order to survey and compare them with those that do, in every facet.

Leaving Rhodes, the sails flap slightly in the wind as I set course for Tilos, a tiny island less than 15 miles in length and extremely mountainous. While the wind vane is pointing almost directly at my destination, the way a sail generates movement is similar to that of an airplane wing: air flows over the curved surface of the sail, which requires an angle to the wind. Despite this less direct path of travel, traveling in this way is so enjoyable that it more than makes up for the diversion.

The boat I’m sailing is able to point pretty high, which is to say it sails well when pointed fairly close alongside the direction of the wind. Wind in the sails creates two movements. One moves the boat forward and one of heels—or tips—the boat onto its side. Once I start moving, I begin to play with the sail trim, adjusting lines and tensions until the boat is flying along, tipped on its side about 20 degrees and vibrating as it reaches forward.

The sun is shining and the salty spray is splashing up as I tear across the low waves.

II

Whether planned or not, nearly every human civilization has followed a similar logical pattern of integrated diversity. Transportation—the act of movement around the activities of life—is at the center of society. This movement describes and includes the underlying economy, culture and production that form civilization; it is the lifeblood of community. Without movement, and the interaction that comes from it, there would be no community, society or civilization.

Enter fossil fuels. The use of fossil fuels now bears many recognized evils. But when it comes to building community, the topic is almost entirely ignored. Over a century ago we began to actively, if not consciously, plan movement out of our communities. The automobile opened up the world for us, connecting remote settlements and cultures, and kick-starting the melding of a global culture and economy.

Not that there is anything wrong with that—loss of unique cultures and traditions, and the environmental and economic mess we’ve made of the world notwithstanding. In fact, I believe that automobile-based transport has been a vital component of overcoming racial divides, among other unforeseen benefits. However, the changes that we began to incorporate into the fabric of our towns and cities to accommodate the rise of the automobile served to disrupt and diminish the network of movement—and, thus, the network of community. The isolating and distancing effects of automobiles are only one part of their overall impact on society.

Cars require a specialized surface to move on; one that is made largely out of petroleum, and which requires more petroleum to be burned for upkeep. Once, these surfaces were referred to as streets, and many things went on in these streets—walking, bicycling, game playing—but as cars grew faster, larger and more precise in their movements, these streets became unsafe for any other activity aside from driving. The speeds of these vehicles, and their tendency to do an incredible amount of damage when something went wrong, led to wider lanes and rounded corners being built to protect them from each other and others from them. At this point, many streets in America ceased to exist; they were now roads, and their various uses dried up, as did the community living alongside them.

When a railway is laid, it requires a large initial effort and then a small, yet important amount of maintenance, including physical upkeep and replacement. When a roadway is built, it requires a gargantuan initial effort, output of capital and input of resources. It then requires a substantial amount of upkeep and physical replacement.

For example, the beltway around the capital of the United States has 64 square miles of surface. This distance is divided between three lanes in each direction, plus on and off ramps that are entirely renewed every 4-7 years. This outlay of expense by various bodies of governance is referred to as an investment, while the much smaller outlay to our rotting railways is called a subsidy. Nevermind the fact that a tractor trailer requires three times the amount of petroleum to move an equivalent amount of cargo an equal distance—extra petroleum not already in the roadway itself, nor burnt to build and maintain that roadway.

On an individual basis, we have stopped moving. Our cars move, our planes move, and, for some lucky few, our trains move; but by and large, we don’t. We don’t walk, we don’t bike, we don’t move. Obesity and its related health issues are becoming pandemic, especially in childhood—a ridiculous thought, given that my own childhood was spent in constant frenetic motion.

But our built environment has been sprawling—and our waistlines have raced to keep up—into a sticky mess where the only motion possible is that of an automobile. There are no more sidewalks. Bicycles on the road incite anger and violence, and municipalities forbid children from walking to school. For the longest time, it has been a no-chicken-no-egg situation where no one is in the streets but the cars, and therefore little thought is given to any use for streets but of cars, and so no one will enter the street.

III

Roughly halfway through my trip, it is midafternoon and I’m dropping anchor just off the island of Santorini, a crescent archipelago that is all that remains of a much larger island blown largely to nothing 3600 years ago.

Its capital, Fira, boasts winding stone-cobbled streets perched hundreds of feet up the inside of the highest edge of the volcano caldera. So steep is this cliff-hanging arrangement that you can walk for nearly a mile along one street, but to make your way over to the next street requires the use of stairs. Walking—or riding a donkey—is in fact the only way to get around Fira. The streets are dripping with life; a wonder to navigate down.

But Fira has no choice but to have car-free streets, as it is dictated by very strict physical conditions. What about international cities more akin to American—and to some degree European—sprawl?

(This essay was originally two parts, continued in “Optimodal: II“)

IV

It is a gorgeous Andean morning in Bogotá; as I walk down Carrera Septima, the largest and busiest road in the city. Yet people are smiling and laughing… and walking, biking and skating, too. It is Sunday morning and this is Ciclovia, a weekly event in Bogotá where over 75 miles of the main roads that run through the city are closed to cars. These routes are instead opened to pedestrians, bicyclists and food vendors. Droves of people—over a million—make their way out onto the pavement to buy some fruit, some hot chocolate, and stroll into downtown, play in a park or visit a museum. Conversations are had, friendships made, future spouses met—all because cars have been taken out of the equation.

At other times in Bogotá, the scene on these roads is very different: congested, slow, dirty and full of cars. Ten years ago, the city enacted the Pico y Placa (Peak and License Plate) rule, restricting the use of vehicles, even taxis, on two varying days a week according to license plate numbers.

For example, if you have a 1 or a 2, you don’t get to drive within city limits on Monday. Despite this rule, traffic still reaches a standstill on major roads on a near-constant basis.

Prior to this rule taking effect, Bogotá celebrated a citywide Dia Sin Carros, a private-car free day (public vehicles and taxis still allowed), once a year, on February 7. In addition to being a wonderful event—though not a holiday, most people still go to work like usual—this 10-hour period has huge impact on air quality.

What is even more striking are the reasons that this policy is a success: namely, Bogotá’s 205 miles of integrated, connected bike trails. These are not bike lanes painted on the roads and streets, but rather, a parallel yet separate system of bicycling infrastructure, much of which runs alongside the Transmilenio busses.

Over the last decade, Bogotá took its largest transverse roads and either offset car lanes to the outside, or removed the cars permanently, turning them into bus-only routes and padding the bus right-of-way with wide pedestrian and bicyclist berths as well as seating, water features, sculpture, trees and plants. Bogotá called this a Transmilenio. This phenomenon is in no way unique to Bogotá, but, while existing individually in other cities worldwide, has come together to form a wonderfully cohesive system. And this, in a city and country that has been at the center of political and financial upheaval for decades, with class disparity and economic struggles to parallel those of any Latin American city.

But the walking fabric of Bogotá, while wonderful in some specific sections (like historic Candelaria, or recently redeveloped Zona Rosa), is largely sprawling. This is the case, be it edge sprawl with Corbusian tower-in-the-park syndrome, or dense urban sprawl with entire blocks consisting of nothing but the concrete wall of some inhumanly-scaled building. These problems, this same leeching away of street life and movement, can be tracked largely back to when Corbusier came through in the 1940s and enacted a master plan of car-centric greenways, thereby subverting the original city grid. Corbusier, while a great architect, didn’t translate concepts well into city planning, and left physical (and academic scars) on the urban landscape that are still vivid today.

V

While most of the world has been subject to some amount of sprawl, there are still small Greek islands that have never felt the tonnage of an automobile. As I head to one of the most famous of these, Idhra, the gorgeous Mediterranean day turns ugly as quickly as I can turn my head. The seas start to get choppy as the wind picks up force but loses a cohesive and consistent direction, lulling to five knots (nautical miles per hour) and then gusting up to 40, whipping the waves ever higher.

Sailing a 42-foot sailboat on your own is a neat, if perhaps also impressive, feat, but I’ve been hugely aided by an integrated navigation system and self-furling main sail. This essentially means that I can manage sailing on my own, as the system does as much of the heavy lifting as I would like to execute at any given time. Except now.

As technology tends to do, the system fritzes as things get rough. With winds like this, it is imperative that I get the sail down before the boat damages itself—and probably me—and possibly even tips over. The winds keep increasing, gusting up to 60, and the tension completely overwhelms the automatic furler and renders the mechanical furling option inoperable. Grabbing my knife, I start cutting the mainsheet line, dropping hundreds of pounds of canvas sail on top of me, quickly gathering and folding it out of the way while tying it down as best I can.

The immediate danger over, I am able to start up the engine and drive the boat through the fury until the storm passes, leaving me green and queasy, but otherwise no worse for the wear. By the time I get to Idhra, the storm has calmed and mostly blown over. I am able to anchor and take the dinghy in and contract help in the re-rigging of my mainsheet. And then, it’s off to explore the island.

Idhra boasts spectacular public spaces, be it its plazas, or stairways up the hillside between its buildings. The city is compact and vibrant, centered on the small harbor, and the rest of the island is close and ecologically pristine. Though it is telling that the only motorized vehicles on the island are garbage trucks.

Inhabited by farmers and herders as early as 3000 BC, Idhra has played home to as many as 16,000 people at once. Famine struck Idhra during World War II, when 80 percent of the population died of starvation; since then, the population has stayed in the few thousands and the island has ceased being self-sufficient. This was largely the case of the smaller islands I found in my journey through the Dodecanense and Cyclades islands. While each was car-minimal or car-free (and adorable, quaint and very healthy on a number of other levels), the influx of tourism and cheap oil had weakened these isles’ pre-existing self-sufficiency. The residents had lost valuable cultural knowledge and skills along the way.

This story, of subjugation of healthy systems and movement, is generally true to some degree in my wider travels. Regardless, whenever I come to ground in a foreign city, I remain able to quickly orient myself and efficiently get around with little to no struggle—and no car. Operating car-free in an American city, however, is entirely another story.

VI

For the past eight years, I have lived in the Washington, D.C. metropolitan area and strived to use my car as little as possible. In college, living barely 45 miles away from my father, it would take me close to four hours—90 miles actually traveled—to navigate the light-rail, bus, metro, plus another bus and 3/4 mile walk to his house to visit on the weekends.

When I lived in West Baltimore and worked 14 miles north of home, I attempted to take one of two mass transit options: the light-rail, which, despite my living downtown and working in a highly walkable town center, left me walking over seven miles each day in addition to waiting for the infrequent trains. After taking a new job at the edge of D.C. I was excited to be able to start taking passenger rail and only have a mile walk at each end of the commute—only to be halted by the erratic schedule and high expense, as well as the fact that my bike wasn’t allowed on the train.

Soon thereafter, I moved into the city, primarily to be able to use the metro, though the better city life played a large part as well. Again, a change in jobs and a move to Arlington (originally a part of D.C. until 1847) led to difficulty.

My commute to the kayaking outfitter was 30 miles, and even with traffic, took me 30 minutes in my car; by metro it took an hour and 40 minutes, time I could ill afford to lose. As I was frequently kayaking before and after work at the time, and there is no metro access to the Potomac River—nor are kayaks welcome on the metro cars—I wound up driving while working there.

Finally, a year and a half ago I took a new job with an urban tree canopy advocacy group that was 4.7 miles away, as the bird flies. Still, it took me 45 minutes of bus and metro train to get to work. I could ride my bike to work in that amount of time, and did, except when bitterly hot, bitterly cold, wet or rainy—or, as often was the case, when my job had me riding a work bike 20 miles through the city streets, pulling 300 pounds of tree care equipment.

Even bicycling, however, was a struggle because I lacked safe space to ride. I experienced no regard, or worse, from drivers. I was unable to take my bike on metro trains during commuting hours, and had nowhere to lock my bike once I arrived, and generally lacked of access to post-ride showers.

Facing these, and various other stumbling blocks to just commuting car-free—much less running errands and living the rest of my life that way as well—I hate to say it, but the tempting ease of using my car won out more than I would have liked. It takes either an incredible amount of dedication, time and money to stick with car-free living—or, such a lack of money that there is no other option.

In America, and likely in other cities and countries worldwide affected by sprawl and lack of functional movement, the story is the same. But the picture isn’t always so harsh. Bicycling as a commuting option is on the rise. “Sharrow,” the share-arrow painted onto street lanes, instead of separate and often dangerous bicycle lanes, has become a real word. D.C. Metro has embarked on an ambitious plan to begin catering to other modes of incoming traffic than just cars at their outlying stations. Citizen groups in Dallas are pulling off wildly successful guerilla efforts to take back their streets from the cars, rekindling vibrant street life. Cities across America are starting their own Ciclovia events, and car- and bike-sharing clubs are popping up everywhere.

No single approach will repair the situation we find ourselves in. However, our food is still shipped cross-country in semi trucks and our rail system, while being spoken frequently about, is a crumbling disgrace. A changing physical infrastructure is critical to success, but without an accompanying mental shift, it won’t go anywhere, and likely won’t even get built. More and more, we have people at the various governmental levels who understand and will listen, but if they don’t have the words and the voices, they can’t make a difference. Go ride a bike… to work. Go get your groceries… on foot, and when you have to walk for miles to do so, half of it without sidewalks, and occasionally having to run across eight lanes of traffic despite having a walk signal.

Call your representative—Hell, call them all. And keep calling. Keep walking. Keep learning.

Fortnight Journal: Natural Tradition

The following appeared originally in Fortnight Journal, please visit and peruse their deeply meaningful work and full cohort of contributors.

Fortnight solicited response to some of their contributions from established older-generational luminaries. This piece was responded to, in part, by one of my most valued mentors and friends, a man deeply involved in making the world a better place, Andres Duany.

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“Now if this thing starts to fall, don’t worry about me. Just get out of the way, OK?”

Dad helps me stand up the 40-foot-long, 8×8 wooden beam. It is a sweltering southeast Idaho summer afternoon. I am 12 years old, almost in seventh grade, and we are inside an old cheese factory working to build the support structure for a climbing wall. Into his harness, Dad ties the rope dangling from the ceiling. He engages his ascenders—power drill swinging from his tool belt—and climbs into the air, securing the top of the beam against a third-story balcony.

When a local gym went out of business, Dad found its disassembled walls sitting in a parking lot. So he bought the walls, leased a building and started hauling materials with me. Over the next nine months, we lived in that cheese factory, using only his vision as our blueprint.

Dad was never a carpenter, plumber, electrician, or otherwise employed in the building trades. He gained all of his technical knowledge growing up on a working dairy farm. By my adolescence, he had taught me to plumb a house in beautifully-sweated copper pipe; reseat a toilet; install and wire new lights, switches and outlets; frame, drywall and finish the interior of an entire house; lay perfect tile; build a staircase; repair masonry… You name it, I could do it.

II

Taking apart houses and putting them back together taught me about traditional materials, natural methods of construction and the optimal design of living spaces. Building practice is a living tradition; one that continuously evolves as new methods and materials are found and tried. It reflects thousands upon thousands of years of slow human study—not only of spatial relationships and proportions, but also of simple environmental, economic and cultural realities.

Around the same time that oil began to have an impact on our world, builders took up avant-garde modernism; a building style that forsook both form and function. The purpose of modernist structures deviated from functionality, as designers began championing the new role of the building as statement or art. While the first modernists bore an incredible understanding of traditional building methods and design, second and third generations of the movement broke with this knowledge to litter the landscape with buildings that did nothing (less than nothing; damage, even) for the aesthetics of a place. Their creations ignored functional inhabitability. Some architects even began to blatantly state that they designed buildings in order to confuse and frighten people.

With the amount of free labor that has been pumped into our system by advances in resource technology, it is shameful that we have failed to improve our built environment. We have even allowed our built environment to become toxic, scabbing over our landscape and destroying the naturally-balanced complexities between nature and culture that had reigned for thousands and thousands of years. It is a dichotomous conundrum that we can be so arrogant as to impose total dominion over the world with our brains and our hands, yet not apply that same power of insight to perceiving how directly we impact the world by the manner in which we live.

III

Fifty, fourty, thirty years ago, a few people started pushing back to regain a more traditional approach to the way we structured the spaces we inhabit in order to engender a better environment, economy and culture. Traditional living patterns arose out of balance and necessity. Communities—large and dense as cities and metropolises, or small and rural as hamlets and farmsteads—focus people and activities into efficient habits, and limit the scope of impact on the rest of the ecology. This is the original sustainability, the first “green” ideology, long before that word evoked anything other than photosynthesis.

In the late 1960s, aging hippie and architect Paolo Soleri combined the words “architecture” and “ecology” to coin the term “Arcology.” Under this moniker, he designed unique ecological human habitats; enormous structures ready to house extremely high populations alongside stations to serve all of their needs. Only, we already had something that did that: Cities. While Soleri can be credited with launching the idea of ecological impact into design practice, it is my belief that he actually wound up working directly against that goal by moving away from the functional and beneficial natural complexities of cities.

Andrés Duany and Elizabeth Plater-Zyberk designed a few modernist buildings, then recognized the disconnect they were creating. Along with a small but growing group of compatriots, Duany and Plater-Zyberk researched the great buildings and places of human history. Measuring them, the couple discovered design aspects that allowed buildings to work well, and devoted themselves to bringing such concepts to America. Duany and Plater-Zyberk founded their own firm in Miami in 1980.

IV

Once upon a time, you purchased an item—item, not product—based on its materials, quality and craftsmanship. You likely knew the person who created the item, paid for it with money earned by creating something yourself, and could expect to be able to pass that item along to your children and grandchildren. This concept, of heirloom, has gained important traction in my line of work: the value of something that lasts, serves its purpose and holds up well. For over half a century now, loans for new constructions usually assume a mere twenty-year lifespan for a single building. Who is going to care about a place made up of buildings like that?

Duany and Plater-Zyberk’s work spawned a movement called New Urbanism, thanks to which concepts like heirloom and “sprawl repair” now have considerable uptake.

Einstein said, “We can’t solve problems by using the same kind of thinking we used when we created them.” Which is very true, but also misleading in the case of the built environment. We do not need a new “ecologic” approaches that suggest we pattern our future development “along underground plumes of toxicity” as a way to accommodate and repair some of the damage we have already wrought, as the new Dean of the Harvard Graduate School of Design, Charles Waldheim suggests. Similarly, we will not preserve and protect our natural environment by patterning our settlements on a “metaphor for nature,” while in fact sprawling across it. By designers, architects and urban planners pursuing the naturally-derived complexity of human settlements through tradition and its evidence, we will automatically allow for the complimentary ecological complexities to survive and flourish.

A three-year Gallup study of 26 American cities, conducted in partnership with the Soul Of the Community Project, rediscovered this connection between quality of place and quality of life. Love and passion for one’s community came out as the top indicator for local economic strength. This love and passion is seen as based on social offerings, openness and beauty—far above perceptions about the economy and social services. Soul of the Community started with the question: “Great schools, affordable health care and safe streets all help create strong communities. But is there something deeper that draws people to a city – that makes them want to put down roots and build a life?” The answer is yes. That something deeper is tradition.

It is time we shift our primary focus from the myriad symptoms of the human condition that plague our world, to the underlying problem of how we build to live. Buckminster Fuller said, “When I’m working on a problem, I never think about beauty. I think only how to solve the problem. But when I have finished, if the solution is not beautiful, I know it is wrong.” So too, I would argue, our world.

Fortnight Journal: Andres Duany Responds

The following appeared originally in Fortnight Journal, please visit and peruse their deeply meaningful work and full cohort of contributors.

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(From Fortnight): Andrés Duany responds as luminary mentor to young urban planner Karja Hansen in this essay on generational character, exclusive to Fortnight. Duany is a founding principal of international architecture firm Duany Plater-Zyberk & Company (DPZ), and co-founder of the Congress for the New Urbanism, a movement to end suburban sprawl and urban disinvestment cited by The New York Times as “the most important collective architectural movement in the United States in the past fifty years.”

Duany recently won the Richard H. Driehaus Prize for Classical Architecture for his work’s reassertion of classical architectural and urbanist principles in contemporary society. Hansen conveys a similar respect for precedent in her essays for Fortnight on the built environment, such as Natural TraditionMarching In Place and Optimodal. Fortnight pairs these two in a cross-generational dialogue that uniquely honors the history of their shared discipline.

{IMG} [Capti: Illustration by Matt McCann ]

I read these works being well aware of Karja’s age, and by extension I see a representative of her generation. Forgive me for generalizing this individual, but it is interesting to do so.

What strikes me about her essays on urban planning is (I think that I discern) her total absence of irony. What a blessed relief from the pronouncements of the prior generations! How good it sounds to read some, plain old, straightforward, unembarrassed, idealism. The other thing that I notice is the pattern of many disparate strands being woven together—not trying after the vanity of enhanced complexity—just groping, trying to grasp the hand they have been dealt.

In both those ways, the Millennial Generation seems promising—better than expected. Yes, I know, every generation contributes something. But as the Boomers wind down, increasingly aghast at the consequences of having taken apart the culture; and the ExGens, very reluctantly acknowledge the incredible economic mess they have made (actually, more like a permanent economic decline), the only ones left standing without the stooped shoulders of penitents are the Greatest Generation.

We know that a special combination of historical circumstances allowed the GreatGen to be great. The economic hardship of their childhood prepared them for the heroic global mission against evil. The first crisis forged the character that made victory in the second possible. Will Karja’s generation be so fortunate in its circumstances? Will the current economic debacle be brutal enough to leach out the overindulgence of their childhood? Will it forge them hard enough to deal with their generation’s own mission: the greater evil of ecological catastrophe?

Compared to the Boomers’ relatively paltry problem of Vietnam, and the ExGen’s trivial Oedipal crisis, the Millenial’s fate is fortunate—it requires truly heroic commitment.

My one concern is this: with the sincerity so apparent in this essay, will this generation be too credulous of the advice of their elders—are they too open as listeners to curtail the blowhard tendencies of the Boomers and Exers? I am afraid so (after all, they seem to have little problem with authority, as their parents were generally pretty nice and permissive).

To mitigate that possibility, I propose a filter: Go ahead and listen, because there is a lot of experience there—but only on the condition that there be detectable contrition. Be sure to also learn from the elders what not to do, because that is what they now know best.

Andrés Duany