The Digital Cathedral of Amiens

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Cross Section of Choir

Cross Section from the Southeast Side of Cathedral

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Abstract

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amiensThe following is a work in progress and is in need of revision before completion. As the apotheosis of Gothic architecture built during the 13th century, Amiens Cathedral is a dynamic and living structure. As the ninth largest Gothic cathedral in the world and one built in relatively short span of time, this cathedral exhibits remarkable stylistic unity throughout. Alongside the Parthenon, Amiens is taught each semester to several hundred students in Art Humanities. This has been a course required since 1947 of all undergraduate students in Columbia University’s Core Curriculum. When complete, this project could be used in the instruction of these students.

My objective is to recreate Amiens Cathedral as it appeared in the 13th century. My method is to build an accurate computer model of the entire cathedral, accurate to the inch, photo-realistic, and fully interactive. My hope is to find new and creative ways to engage students and visitors with this work of architecture.

The final video sequence will be a 20 minute trilogy with each part part focusing on one aspect of the digital cathedral: its original appearance, its construction sequence, and a guided tour of the interior. Viewers approach the cathedral through the narrow medieval city streets and circumnavigate the exterior from bird’s eye and ground level. Viewers then enter the cathedral and are guided through the complex interior spaces. This trilogy is complemented by historically appropriate music from 13th century French composer, Pérotin and 15th century composer Josquin des Prés. I hope to add audio narration to these three videos.

At the end of each video, viewers are given the link to view, in person and at their own pace, the digital cathedral featured in the trilogy. Students can download this model and freely edit, revise, and explore from their personal computer. This model of Amiens Cathedral is built with free computer modeling software called Sketchup. Sketchup has a wide range of drawing applications, such as architecture, interior design, and civil engineering. And, for computer modeling software, it is remarkably easy to use. With just a few commands, such as draw, pull, animate, and toggle, students and teachers unfamiliar with the program can build their own model in minutes.

Amiens has undergone significant revisions and the destruction of almost all its original stained glass windows and large parts of its nave. Through digital modeling, it is possible to restore the structure to its original appearance as its architects intended. Through video, we can recreate and expand the intended audience of this building, recreating digitally the experience of pilgrimage to Amiens. Through virtual reality, we can encourage new ways of engaging with this architecture.

A building is dynamically experienced as a sequence of sights and rooms. An image, however captures one view of this structure at one moment of time. A photo is static. Film is dynamic. I hope this project will address this issue and provide a meaningful and engaging way to explore Amiens Cathedral in the digital age. Watch the digital trilogy below, followed by links to explore this model in virtual reality.

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Part One

Amiens Cathedral: A Guided tour

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A guided tour of Amiens with music composed by Perotin: Viderunt Omnes, most likely composed in 1198, twenty-two years before construction started on Amiens. Viewers approach the cathedral from the west, as pilgrims would have in the Middle Ages. They then circle above and through the complex system of flying buttresses that support the cathedral. The animation finishes by viewing the cathedral from below the foundations in an abstract fashion; starting from the concrete ground-level view of the pilgrim, the animation becomes increasingly abstract and digital.

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Part Two

Amiens Cathedral: Construction Sequence

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The construction sequence of Amiens Cathedral with music by Pérotin: Beata Viscera written circa 1200. Subtitles from the animation are transcribed below:

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Work began along the southern flank of the nave with the west façade. The north nave aisle follows a little later. Robert of Lusages was probably asked by the clergy to create a provisional liturgical space that would serve for the immediate celebration of the offices. In this way, the south nave aisle and the south transept aisle were finished in the first five years of work.

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With the north nave aisle completed soon afterwards, probably around 1230, Robert of Lusages died and was succeeded by his former collaborator, Thomas of Cormont.

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In the 1230s and 1240s, Master Thomas constructed the upper nave, simultaneously laying out the lower choir. Bells were hanging in the southwest tower by 1243.

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Thomas of Cormont died in the later 1240s with the upper nave complete. He was succeeded by his son Renaud of Cormont who in the 1250s and 1260s constructed the upper transept and choir.

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Renaud changed his father’s forms, introducing a different type of triforium and a different flying buttress. The choir fliers are placed too high and are too light be effective. Renaud thus becomes a type of Icharus, a disobedient son destabilizing the authority of his father’s structural system. The upper choir was finished toward 1269.

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Construction of the main roof and towers began after the choir. After the 1320s, the south tower was completed followed shortly by the north tower and the cathedral spire in the 1350s, crowning the cathedral at 365 feet. After almost 120 years of construction, the cathedral was complete.

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Part Three

Amiens Cathedral: In Cross Section

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The third video is the most abstract in the trilogy. Here, I have juxtaposed interior and exterior views of the cathedral, exploring the relationship between interior and exterior spaces. The sequence opens and closes with an abstract and animated cross section of the cathedral from below. Music is by Josquin des Prés: Mille Regretz.

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Section from South Façade of Cathedral

Section from Above

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The Cathedral from your Computer

An Interactive Animated Glossary of Amiens Cathedral

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In addition to viewing digital cathedral in animation, viewers can navigate the cathedral for themselves.

Here is a model of a single bay of the nave of Amiens Cathedral, with labyrinth below. I have imported actual images and textures into the model to create a photo-realistic effect. Click on individual numbers to see the names of the corresponding components of a medieval cathedral. Or orbit around this model to view from different angles. To learn more about this animated glossary of Amiens Cathedral, click here.

Please be patient while this model loads. Click and drag mouse to navigate around structure. Shift click to pan. Click the cube icon on the lower left hand corner of window to view in full screen. If you are on your tablet or smart phone, click the optical icon to view this model in virtual reality.

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Interactive Model of the Exterior of Amiens Cathedral

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I have uploaded just the exterior of Amiens for online viewers. Unfortunately, due to file size, it is not possible to view the entire model online. But, it is possible, to download this model to one’s computer and then edit in greater detail. Please be patient while this model loads. Click and drag mouse to navigate around structure. Shift click to pan.


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Section of the Nave Roof

Section of West Façade

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The Exterior Sequence

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Below are a few film stills taken from the animation sequence of Amien Cathedral’s exterior. Hover over image to display caption. Click thumbnail to view high resolution image in gallery.

South Side of Choir

The Buttresses and Rear of West Façade

Amiens Cathedral from Above

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The Interior Sequence

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Film stills of Amien’s interior. Hover over image to display caption. Click thumbnail to view full size in gallery. Gallery is organized linearly to evoke the sequence of interior spaces.

The Nave at Amiens, looking toward the choir.

Nave Aisles

Clerestory Level of Apse

Bracing and Joists Supporting the Roof

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Dynamic Angles

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Computer modeling allows one to explore angles of view not possible in reality. Of particular beauty are the view of Amiens from below. With the layers of earth and foundation removed, one looks up the grid of vaults and the forest of columns. The view is simultaneously a plan of the cathedral and a worm’s eye view, simultaneously of a real cathedral and an imagined world.

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Development of the Gothic Cathedral: An Evolution

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Amiens is at an apex in the development of Gothic cathedrals. The earliest cathedrals were modeled after Roman basilicas with two narrow aisles on either side of a long, rectangular open space spanned with wood trusses. This is best exemplified in the plan of Old Saint Peter’s Basilica in Rome. Later Gothic cathedrals in following centuries modified this simple model. The dimensions and height of the cathedral grew, alongside the complexity of its vaults, columns, and ornaments. As Elizabeth Parker argues in “Architecture as Liturgical Setting,” the form and floor plan of the medieval cathedral evolved in response to changes in the use of the church and the rituals of the Mass.

Below are two animated videos illustrating the evolution of the Gothic cathedral: In cross section at left and in plan at right.

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Development of a cathedral nave from Early Christian to High Gothic. A process of evolution and synthesis.

Development of the cathedral floor-plan over 1,000 years. Animation courtesy of Columbia University.

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Learn More

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The projects featured above are a selection. To see more projects related to Amiens, please follow the powerpoint presentation below, the interactive map, or download this model of Amiens online.

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Powerpoint presentation on the construction sequence of Amiens Cathedral. Fully interactive map of medieval Amiens and its urban environs. Download models featured above to your computer or modify to create your own model.

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Many Thanks

This project would not have been possible without the generous help and expertise of Professor Stephen Murray at Columbia University’s department of art history. I am also indebted to Center for Career Education for funding this project via its Work Exemption Program. This project was inspired by a similar video trilogy from the 1990s about Amiens Cathedral: Revelations.

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Newark Celebrates 350

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As Newark celebrates the 350th anniversary of its founding in 1666, I created this series of drawings based on historical images and maps of Newark’s downtown. The above video briefly summarizes 350 years of Newark’s history in two minutes.

The sound track accompanying this video was assembled via free audio clips from Freesound. As Newark develops from a small town to a bustling industrial metropolis, the sound track shifts from recordings of quiet woodlands to the din of the vibrant city. And as time passes, the skyscrapers we now see in Newark’s downtown gradually rise.

History is learned textually through reading books, newspapers, and original documents. But, history is experienced visually and acoustically in a way that engages all the senses. History is dynamic, vibrant and three-dimensional, but it is recorded via two dimensional means. This brief history of Newark aims to visually and acoustically represent history as a living and fluid process of transition and change. My aim is not to comprehensively represent Newark’s history but to offer insight into the scope of feel of this storied city’s history.

As Newark looks forward to the future, it stands on 350 years of history that shape the social, economic, and political forces that drive this city forward.

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New York Chinatown: Time Lapse

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A 60  hour time lapse of New York City’s Chinatown, accompanied by the Chinese song: Feng Yang (The Flower Drum).

The original watercolor measures 26 by 40 inches with the tenements of Chinatown in the foreground and the skyscraper canyons of Lower Manhattan rising above.

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Chinatown

View of Chinatown bounded by the Bowery, Canal Street, and Columbus Park.

What does “progress” mean to the American city?

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To view photos of progress in Newark, explore the interactive map above. If you are having difficulty using this map, please watch the accompanying video tutorial here.

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In 1916 and with great fanfare, Newark celebrated the 250<sup>th</sup> anniversary of its founding in 1666. Massive classical columns sculpted of plaster were erected at the city’s main intersection of Broad and Market Streets. Soldiers soon off to WWI marched down Broad Street with Colt rifles in hand. A few months later, women followed in their footsteps carrying banners reading: “The girls behind the men behind the guns.” The United States, though not yet in the midst of Europe’s World War, would soon be at battle and suffer 116,000 deaths, mostly caused by disease and influenza. Women had not the right to vote until 1920 and blacks, then a minority in Newark, lacked some of the basic human rights many of them sadly still lack.

 

 

And yet the citizens of Newark, alongside much of America, had come to believe that the future held great things in store for them. In a mere fifty years, America had transitioned from an agricultural to industrial economy, developed the world’s most extensive rail system, introduced electricity in every major city, and could boast the world’s largest industries from Chicago’s packinghouses to New York’s Wall Street stock market to Newark’s 37 breweries, countless tanneries, machine shops, and insurance companies. America had also the world’s most extensive power grid and the world’s most affordable and durable car: Henry Ford’s Model T. The way of life was rapidly changing, often for the better. At this rate of progress, the future looked promising. And as World War One drew to a close in 1919, America told herself that this would be “the war to end all wars” and confidently looked toward the future in hope of unremitting progress.

 

Drawing by Winsor McCary, which first appeared in a 1928 article "Newark 58 Years from Today"- when Newark would be 150 years from the year of its 1836 incorporation as a city.

Drawing by Winsor McCary, which first appeared in a 1928 article “Newark 58 Years from Today”- when Newark would be 150 years from the year of its 1836 incorporation as a city.

 

Indeed, leaders of the time predicted what the future would bring to cities like Newark and New York. Artists completed whimsical predictions of the Newark of 1986, a city of dense skyscrapers, railroads spewing outwards in all directions, and all manner of blimps and airplanes flying in the sky above. Planners like Harland Bartholomew drafted a master plan of Newark with infrastructure fit for a city of three million (Newark’s population in 1909 was a mere 280,000). Newark corporations like Public Service planned for the future by building the nation’s largest trolley terminal in 1916, capable of accommodating over 300 trolleys an hour. In fact, even the use of the words “future” and “progress” in printed media sharply increased after World War I, peaking around 1920 and declining every following year until World War Two.

 

Now, as Newark celebrates its 350th  anniversary in 2016, the city has opportunity to reflect on the past, at the Newark of 1916, and ask: What is the nature of progress?

 

A century ago, progress meant change; progress meant ceaseless improvement and the forward march of society. Today, after witnessing a century with two world wars, an almost fifty-year cold war, decolonization, and the emergence of an interconnected world economy, the implications of progress seem more ambiguous and less naively optimistic. Progress <em>does</em> mean an increasing standard of living, greater educational attainment, and a longer lifespan thanks to advances in public health. But, progress has also led to the decentralization of cities and the loss of distinct urban neighborhoods, processes that continue to play out today. Progress now means many much more than it did a century ago. Unlike the planners and artists of 1916, who predicted that progress would mean the never-ending onward and upward climb of Newark and America, society now knows that progress has not delivered on all it has promised.

America's Unhealthiest City

America’s Unhealthiest City

 

In many regards, Newark is a better city than it was in 1916. Newark, alongside the New York metropolitan region, is now more interconnected to the world economy. The average age of death has risen from age 50 in 1920 to about age 80 today. And, unlike the 1890s when the US Census Bureau deemed Newark as America’s “unhealthiest city,” Newark citizens now have better access to medicine at the city’s many hospitals. Admittedly, Newark is still a city of great poverty with 79,000 residents (or 28% of the population) below the poverty line. But, being in poverty today is very different from being in poverty a century ago when private charities were the extent of the public’s social safety net and when government did little to aid those in poverty. Our present society is, in many regards, more democratic, more egalitarian, less socially stratified, and a lot wealthier than before.

 

1911 Demographic Map

Newark’s Predominant Ethnic Groups in 1911

 

At the same time, often in the same name of progress, Newark has sacrificed large amounts of its cultural and architectural urban fabric. In the 1920s, Newark was home to countless densely built immigrant enclaves. Springfield Avenue was home to Newark’s Jewish community and its many businesses. A few blocks to the North was Newark’s Seventh Avenue Italian Community. And, behind City Hall was Newark’s Chinatown with its restaurants and alleged dens of vice. In the following decades, as the predominantly white population of second and third generation immigrants fled Newark for the suburbs, they left behind them the fabric of old and now empty neighborhoods. With time, many of these neighborhoods fell prey to demolition and urban renewal. For instance, the old Jewish and German communities of Springfield Avenue are now predominantly empty land, low-density public housing, and strip malls. A similar fate met Newark’s Italian community when it was forcefully evicted to construct the low-income Columbus Homes, ironically named in honor of the Italian explorer. Meanwhile, Newark’s Chinatown, Greektown, and other small communities are now largely devoid of large population or are dedicated to the ubiquitous parking lots of downtown Newark (click here for interactive map).

 

In the belief that the new is inherently better than the old, much of the city’s architectural fabric was outright demolished or replaced by structures inferior to what they replaced, as these images often testify to. The sterile housing project, strip mall, and block of low-income housing are not necessarily more beautiful than the dynamic neighborhoods of churches, businesses, and tenements they replace. Such is the direction progress can take.

 

Newark in 1873 and 2016

Downtown Newark in 1873 and 2016. Note the near complete loss of the neighborhood and its replacement by the city’s hockey arena at bottom and parking garage at top. In over a century, all but a handful of the structures pictured in 1873 were demolished.

 

A walk through Newark’s Central Ward will illustrate this direction of development. Let’s take a walk up Springfield Avenue, one of Newark’s major commercial thoroughfares linking the city’s center to its outlying suburbs. We stand in a desolate intersection at the corner of Prince Street and Springfield Avenue. In the distance rise the skyscrapers of Downtown. In front is a wide and street empty of pedestrians. Springfield Avenue slices diagonally through the urban grid, a band of asphalt with the faded markings of yellow and white lines indicating where to drive. On one side, is a vast empty lot now being developed into low-income housing. On the other side, is a low-slung housing project built to replace the decaying urban fabric. The scene is one of near desolation with few pedestrians and thousands of cars.

 

But, a century ago, this neighborhood was a vibrant immigrant community comparable to New York’s Lower East Side. Three and four story tenements edged up on either side of the street. Horse pulled trolleys and then electric streetcars plied up and down this street delivering immigrants to and from work. One block ahead was the Prince Street Synagogue, one of the city’s many vibrant churches and now an empty shell. A few block behind were three of Newark’s largest factories now closed, the Krueger Brewery, Pabst Brewery, and General Electric. Around us were crowded streets and the sound of horses on cobblestone pavement. This neighborhood, among many in Newark, was a dynamic one inhabited by subsequent waves of English, Irish, Germans, Jews, Italians, and finally Blacks during the Great Migration of the 1930s, each generation of immigrants leaving their mark on the built environment.

 

Prince Street

Prince Street in 1916 and 2016 respectively. The complete and total loss of a neighborhood.

 

As the flow of immigrants slowed and as industry ebbed away, this neighborhood has gradually vanished without the people that cared for and resided in it. Industry too slipped away with the consolidation and closure of nearby factories to move abroad, the subsequent loss of employment, and later riots that rocked the city in summer 1967. Newark and its reputation are still recovering from this loss of industry and employment, as the appearance former neighborhoods like this one attest to.

 

Scenes of contrast much like this one play out across Newark to varying degrees. The manifestations of changes to the built environment may vary from street to street and from building to building but the social and economic factors motivating these changes remain consistent: white flight, the automobile, loss of industry, suburbanization, racial tension, urban renewal, among other factors too numerous to discuss in detail.

 

A city is more than its monuments. A city is more than its grand civic structures and skyscrapers. A city is a collection of structures, small and large, wood and stone, humble and grand. Newark has dutifully maintained its large monuments: cathedrals, skyscrapers, and civic structures. But, Newark has not successfully maintained the cultural and urban fabric of its tenements, town-homes, warehouses, and single-family homes. Individually, these small-scale structures are seemingly unimportant. But, collectively, they constitute the living and breathing heart of Newark.

 

In the turn of the century view of downtown Newark, one sees the architectural styles popular at the time: stone and granite victorian and gothic structures. At left, is Prudential’s old headquarters demolished in 1956. At left, is Newark’s central post office. Unlike today, the postal service was central to the functioning of society and was often the most important structure in a town. This post office happens to be in the Romanesque Style popular in the 1880s. After the post office outgrew this structure and moved elsewhere in 1934, the structure was soon demolished in the 1940s to 1950s to construct an unimpressive dollar store. All buildings in this image are currently demolished.

Circa 1916, the Prudential Headquarters at left and the City Post Office at right. Both later demolished.

 

My belief is that by examining individual instances of changes to the urban fabric, one can gain a more accurate understanding of the nature of progress in the American city. Though individual instances of say a church’s or factory’s demolition and the disappearance of a neighborhood might seem to be events independent of larger social and historical trends, these individual historic events can and do provide hints and are visual evidence of larger historic movements. By comparing scenes of Newark then and now, one can start to understand the bigger picture how cities developed historically, how suburbanization and de-industrialization affected the city, and most importantly one can start to question the nature of progress.

 

In many regards, one can examine these images and wish that society still built structures as tall, as proud, and as ornamented as those of a century ago. But, one must also recognize that the built environment of a century ago was the unique product of its time and is in fact inseparable from its era. The same culture and society that laid forth the grand boulevards of Paris, the skyscrapers of Newark and New York, and the vast parklands that surround many American cities, was also a society that denied women the right to vote, blacks the right to participate in society, and colonial peoples the right to govern themselves.

 

In fact, one could posit that the beautiful architecture of early America and its vast public works at the turn of the century would not have been possible without the wealth derived from imperialism, the availability of cheap labor, and the masses of immigrants willing to work twelve hours a day in trying working conditions. To embrace the beauty of the past, one must also recognize the concomitant negatives that made this beauty possible to begin with.

 

We can examine these images of vanished urban fabric of tenements, churches, factories, and densely packed neighborhoods. But, we must recognize that neither past nor present is superior to the other. The built environment of each era is merely the product of its society, culture, and economy. The objective of examining this visual history is not to pass judgment on past or present but to objectively understand where Newark was, where Newark is, and where Newark will be in the near and distant future. A century after 1916, we look forward to the future.

 

Click here for an interactive map about Newark’s vanishing heritage.

 

A century after 1916

 

 

A Not So Perfect Past

 

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Downtown Newark

Downtown Newark in 1912 and almost a century later in 2016. Note that the building at right, in construction in the first image, is now abandoned and awaiting restoration.

 

New York: City of Immigrants

The Viaduct

Golden Rectangles SuperimposedAs northbound Broadway dips down to the valley of 125th Street, the subway soars above. A jumble of steel slicing through the orthogonal city grid. A massive arch, 250 feet from end to end. Two hundred tons of mass channeled into four concrete pylons, resting on the solid bedrock of Mannahatta.[1] It is the intersection where the underground and aboveground worlds of New York converge.

The subway, the alphabet lines that snake their way beneath the city and above the boulevards. Take the  to Brighton Beach, the to Jamaica, the to Forest Hills. From the towers of Midtown, to the factories of Flatbush, to the shouts of Shea Stadium, the subway is a panoply of color, motion, and people. For the price of $2.75, the world is within reach. Chinatown, Little Poland, Russia, Greece, India, and Italy, all neighborhoods joined by the umbilical cord of the subway. New York is a world unto herself, knit together by the bands of black asphalt and steel subway track.

Voice of the City - Joseph Stella, 1922

Voice of the City by Joseph Stella, 1922.

Once wooded island of the Lenape Indians, now home to a peculiar race of people. Every day, New Yorkers step to the tune of the stoplight. Every day, they ride in sardine can subways. Like smoked ham on the butcher’s hook, they hang from subway straps. And, at their respective stops, they scramble on to work, home, and family. All New York is a stage, and all the men and women merely players. They have their entrances as subway doors slide open, and they time their exits to the familiar recording of “Stand Clear of the Closing Doors Please.” [2]

 

New York, New York, home of the Lenape, town of the knickerbockers, and city of immigrants and refugees. The Irish fleeing famine in 1845, the Germans fleeing Revolution in ‘48, the Italians in ’71, and now waves of Dominicans and Mexicans, Chinese and Czechs. As the metropolis pulsates in motion, the spirit of the city evolves with each wave of newcomers who ride her subways, inhabit her humid tenements, and dream of home, family, and future.

In 1856, Walt Whitman published “Crossing Brooklyn Ferry.”[3] He writes of immigrants and bourgeois businessmen alike, all part of “the simple, compact, well-join’d scheme, myself disintegrated, every one disintegrated yet part of the scheme.” The scheme of the city. The cogs of capitalism. The human machinery of the metropolis. To each immigrant her place, to each worker his seat, and to each vagabond a place in the breadline. Together they form the metropolis.

 

Whitman also writes:

Others will enter the gates of the ferry and cross from shore to shore,

Others will watch the run of the flood-tide,

Others will see the shipping of Manhattan north and west, and the heights of Brooklyn to the south and east,

Others will see the islands large and small;

Fifty years hence, others will see them as they cross, the sun half an hour high,

A hundred years hence, or ever so many hundred years hence, others will see them,

Will enjoy the sunset, the pouring-in of the flood-tide, the falling-back to the sea of the ebb-tide.

 

Rome is nicknamed the “Eternal City” for its ancient architecture and generations of development. But, New York too is an “Eternal City” of sorts. Its skyscrapers may rise and fall with changing tastes and a growing economy. But, people are the “eternal” constant that marks life in this city. A city with over three million foreign born from all corners of the world. A city whose functioning depends on the legions of immigrant window washers, janitors, and taxi drivers without whom this urban machine would screech to a halt. The centuries of men and women of New York, city of immigrants, capital of finance, and home to over eight million. In 1856, Whitman wrote of a fluid and dynamic city of people not unlike the New York of today.

New York, you have not the tree-lined boulevards of Paris, the pomp of London, the antiquity of Rome, the parks of Peking, or the beauty of Budapest. But in your diversity of people, cuisine, and culture, you are something far greater. You are home to a city of strangers, a city of neighborhoods, a city of sound. A city of subways, taxis, and buses flowing from the canyons of Midtown to the quiet bedrooms of Westchester and Park Slope, like rivulets of water. Flow on city, flow with the tide, and glide through the eras. Flow on Isle of Mannahatta for “a hundred years hence”. A ship anchored on bedrock between the two proud rivers of the Hudson and East.

 

 

But, New York, you too are home to the injustices and inequalities urban life nurtures. Hart Island, New York’s pauper’s cemetery, is the final resting place of over a million mostly unknown corpses, the tired, the poor, and the huddled masses of immigrant New York. Over a quarter million infants are buried here, each one in an unmarked coffin hewn of pine, the size of a shoebox. Mass graves three coffins deep and 25 long. Nearby Riker’s Island, America’s largest jail, imprisons 10,000 a night awaiting trial in the city’s many courthouses. The South Bronx, per capita income $12,500, is a mere mile away from the Upper East Side, per capita income $85,000+. The glassy condos of Manhattan are priced at a million plus per piece, but these homes are only made possible by the immigrant workers and janitors paid $10 an hour to sweep the hallways of dust and wipe the windows of grit. And, every night, they too return to their homes in the gritty outer boroughs. They too ride the subway that burrows underground, as generations have before them.

In the 1880s, social reformer Jacob Riis was working on How the Other Half Lives. [4] Through photography, he captured the squalor, darkness, and misery of New York’s impoverished immigrant community. He showed children at work in sweatshops, vagabonds at work collecting the refuse of those more fortunate. He exposed the darkness of another world a few steps from Wall Street and a few miles from the opulent mansions and department stores of Fifth Avenue and Ladies’ Mile. That very same year, on March 26th 1883, the Vanderbilt Family of railroad fortune hosted the largest and most expensive costume ball in New York history, costing six million in today’s currency. While the idle rich came dressed as the “Count of Monte Cristo” and “Otho the Barbarian,” the poor slept in squalor a carriage ride away in the Lower East Side. As the New York Sun reported three days later, “[This] festivity represents nothing but the accumulation of immense masses of money by the few out of the labor of the many.” [5]

 

 

Though a century has passed since Riis, New York still is a city of social contrasts and economic disparity. Ironically, Jacob Riis’ Lower East Side is now a fashionable community for the upper middle class. But, the eternal New York City of immigrants endures in the outer boroughs of Flushing, Queens, Jackson Heights, South Bronx, and Bed Stuy. And, in many regards, their social condition is not too different from Riis’ era. His images of New York testify both to how much and to how little New York has changed. America’s Eternal City still is a place of great inequity and injustice.

New York aggregates and accents both the dynamism and the dangers of urban life. New York, a place of wealth and of anonymity. New York, a place for the powerful and for the disempowered. To appreciate the beauty of this environment, one must realize that this city too, like Chicago, Paris, and London “has been [and still is] one of the dark places of the earth.” [6] New York, like any living individual, has both beauty and darkness. This product of human labor and ingenuity is only as perfect as its imperfect Creator.

George Tooker depicts the alienation of urban life in his 1950 painting "Subway."

Subway by George Tooker, 1950.

As E.B. White wrote in 1949: “The city is like poetry: it compresses all life, all races and breeds, into a small island and adds music and the accompaniment of internal engines. The island of Manhattan is without any doubt the greatest human concentrate on earth, the poem whose magic is comprehensible to millions of permanent residents but whose full meaning will always remain illusive.” [7] Over 400 years since New York’s founding in 1609 by the Dutch, these words remain true as each generation of Men and Women creates the City in their own image. [8]

 

 

A City of Immigrants: Then and Now

For more about walking in New York, click here.

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Footnotes:

[1] Before Manhattan was settled by Dutch explorers in 1609, it was known by the local Lenape Indians as Mannahatta.

[2] Adapted from “All the World’s a Stage” by William Shakespeare

[3]Crossing Brooklyn Ferry” from the 1849 book Leaves of Grass by Walt Whitman.

[4] How the Other Half Lives by Jacob Riis, 1890.

[5] The New York Sun, March 29th, 1883.

[6] Heart of Darkness by Joseph Conrad, 1899.

[7] Here is New York by E.B. White, 1949.

[8] “So God created mankind in his own image.”

Jane’s Carousel

A wind-up music box featuring Jane’s Carousel along the Brooklyn Waterfront. When closed, the antique cigar box measures a mere 7 by 7 by 3 inches deep. When open, the Brooklyn Bridge and historic Jane’s Carousel fold out. The carousel spins to the tune of the music while the moon gently slides across the night sky. Materials: $4 cigar box, $5 wind-up music box, electrical wire (for trees), plastic lids for wheels, string (for motion), tape measure (for spring), tin foil (for water), and thick paper.

Jane’s Carousel with my hand and a pen for scale. Dimensions: 7 by 7 by 3 inches.

Walking in Manhattan

Strolling in New York City is a world tour. The street fairs of Spanish Harlem mesh into college town Columbia. Columbia gives way to the shabby chic of the Upper West Side. A few blocks farther and I am drowned by the tourists of Times Square. Even further, and I reach the mindless bustle of Wall Street brokers. There could be no more fitting a place for the United Nations.

I stroll and try to identify  the passing languages. Spanish in the outer boroughs. Polish in Greenpoint. Russian in Brighton Beach. Cantonese in Chinatown. French and German in SoHo.

Reading “Here is New York” by E.B. White, I realize how little New York has changed in the past sixty odd years. Sure, the streets, cars, and tenements are different. But the essential spirit of dynamic and diverse urbanism remains. Here is New York.

Click here to learn more about my New York walks. Or, click on the images below for full resolution.

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Day One: Chinatown and Lower Manhattan

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Lower Manhattan

City Hall Park and the Financial District

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Chinatown

View of Chinatown towards Lower Manhattan

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Day Two: SoHo

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Mercer Street

Mercer Street in SoHo

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Day Three: The East & West Villages

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Day Four: The High Line

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Day Five: Madison Square

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Day Six: Midtown

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Elderly man approaches and extracts a crumpled and blurry image of a dollar sign from his bag.

Hey, can you draw me some money bags.

Me: Sure.

You know, it’s for my product. I’ll pay you well. What’s your name?

Me: Myles Zhang

You Chinese? You parents from China?

Me: No, America.

No, China…!

He walks off.

 

An Latin American immigrant drives up  in Midtown in his pickup truck.

Him: How far is the statue of Liberty from here?

Me: Oh… About seven miles.

 

Jurgen from Germany

Jurgen from Germany

A homeless musician approaches and observes my painting of Grand Central.

Jurgen: You are an artist.

Me: No, that is a title I have yet to earn. Are you from Germany? You sound like the director Werner Herzog.

Jurgen: Herzog? Him? His films put me to sleep. [Jurgen shows me his noteboook.] If I lived in Nazi Germany, the Nazis would burn my work, maybe even me. My grandfather, he used to go to rallies to give the Nazi salute. I still don’t know why he did that. I don’t think he even knew.

 

Jihadist proclaims that "America will soon be destroyed by fire!"

Convert proclaims that “America will soon be destroyed by fire!”

Convert preaches the impending doom of America on Sixth Ave and 34th: “The US government, they invented this virus that will kill off all the black people.”

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Day Seven: Central Park

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Day Eight: Riverside Drive

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Waterfront

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Day Nine: Morningside Heights

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Columbia University's Campus

Columbia University’s Campus

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Cathedrals of Industry

Cathedrals of Industry: Saint John the Divine and the 125th Street Viaduct

For more about Saint John the Divine, click here.

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Day Ten: Harlem

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Golden Rectangles Superimposed

The composition of the watercolor below is based on the spiraling arc of the Golden Rectangle.

The Viaduct

The 125th Street Viaduct

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New York City..

“The island of Manhattan is without any doubt the greatest human concentrate on earth, the poem whose magic is comprehensible to millions of permanent residents but whose full meaning will always remain elusive.”

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Here is New York by E.B. White

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Golden Rectangles Superimposed

Say no to Edison Parking!

Interactive Map of Newark’s Blighted Parking Lots

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Comparative Views of Downtown Newark, Then and Now

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Newark’s Parking Crisis

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Edison Parking, among many other local institutions such as Rutgers and UMDNJ, has engaged in the systematic destruction of our city’s heritage. In the James Street Commons Historic District, for instance, Edison Parking and Rutgers are the single largest contributors to demolition between 1978 and today, both demolishing dozens of nationally landmarked properties. As Edison Parking continues to consolidate its properties into larger and larger parcels, the question arises: How will this entity develop this land? Will future development respect old Newark and our threatened architectural heritage? These questions remain to be answered. But new development, from Newark’s 200 million dollar arena to Prudential Insurance’s 400 million new headquarters on Broad Street, reveal that our new architecture is often out of time, place, and scale.

Too often the name of progress is invoked to justify the destruction of old. But, not often enough do Newark leaders realize that progress is only attained by using the past as the literal building block toward the future. One can walk through Brooklyn or preserved parts of Manhattan and then ask oneself: Where would Newark be had it preserved its architectural heritage? I do not know, but for certain our city would be in a very different position to rebuild its heritage.

The degree of what was lost only reinforces the need to preserve what remains. Click here for interactive map of Newark past and present.

Below is a speech I gave before the Newark City Council on May 19th.

 

 

Good evening ladies and gentlemen of the Newark City Council.

 

My name is Myles. I am a proud, lifelong Newarker.

 

Newark is a city surrounded by asphalt.

 

To the south lies our port and airport, comprising 1/3 of Newark’s land area. Our airport handles 40 million passengers a year. Our port handles over a million containers of cargo a year. Both pollute our air.

 

Our city is surrounded by highways: Route 78 to the South, The Parkway to the West, Route 280 to the North, and McCarter Highway to the East. Millions of car travel these congested highways every year.

 

Our urban core is buried in asphalt. Thousands of commuters per day. Millions of cars per year.

 

Edison Parking is beneficiary of this pollution. Their 60 thousand parking spots are valued in the billions. They make millions on the land of buildings they demolished often illegally. They pay no water bills; their water runs off their lots and into our sewer mains. For a company so wealthy; they contribute little to the health of our city.

 

One in four Newark children have asthma, far above the national average. Chances are that your children or the friends of your children also have asthma.

 

I too have asthma. Always had. Always will.

 

Enough is enough. It is time to develop our city sustainably. Public transportation. Public bike lanes. Public parks. Sustainable infrastructure.

 

Edison Parking is not a sustainable corporation. When our zoning board approves of the illegal demolition of our historic architecture, they are complacent in this violation of our law. When our zoning board sits silently as Edison Parking uses our lands for non-permissible zoning use, they are not upholding the laws they are subject to.

 

It is time to change. You, as our elected officials, are in a position to enact the change your public needs. You, as informed citizens of Newark, are responsible for holding corporations accountable to our laws.

 

This is not a question of complex ethics or morality. It is a matter of common sense. Edison Parking has and continues to demolish our heritage, pollute our air, and violate our laws. Edison parking is breaking its responsibility to the public. Will you hold them accountable?

 

Please consider the city you want for our children and our future.

 

Thank you.

Mount Pleasant Cemetery

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Mount Pleasant was the resting place of Newark’s leading industrialists, politicians, and first families. Opened in 1844 and nationally landmarked in 1988, it fell into neglect as Newark’s wealth flowed away to foreign factories and its people to suburbia. It is now a tranquil spot in a hectic city. Cars may speed by on the nearby interstate and the surrounding neighborhood may shrink or grow, but the cemetery will endure in spirit.

The cemetery stones gradually weather with rain, its trees grow larger, and its grass taller. Names carved in stone are just as susceptible to the erasing power of time as anything else. The names of Newark’s proud families here memorialized may survive in fragment form, but the memory of the deceased slips away as slowly as murky waters flow past in the nearby Passaic River.

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To see a film featuring the work above: click here

Pictures of Newark

As a proud, lifelong Newarker, I’ve spent much of the past few years painting and photographing my changing city. Pictures features a selection of my work, complemented by Mussorgsky’s seminal composition: Pictures at an Exhibition. Five movements out of an original fifteen are selected, each of which represents the feel of a certain part of Newark. The following five locations are featured:

THE PASSAIC RIVER – Promenade (1)
ESSEX COUNTY JAIL – With the Dead in the Language of Death (13)
MOUNT PLEASANT CEMETERY – Promenade (8)
DOWNTOWN NEWARK – Two Jews: One Rich and One Poor (10)
PORT NEWARK – Promenade (3)

 

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 Featured work from the above film

Renaissance City

Growing up in Newark, I was inspired and saddened by my inner city environment. I am inspired by Newark’s hope of renewal after decades of white flight, under-investment, and urban neglect. But I am saddened by the loss of my city’s historic architecture and urban fabric to the wrecking ball of ostensible progress. “Renaissance City” depicts the Newark of my childhood with garish signage and decayed structures blanketing my city’s architecture in a medley of color and consumerism.

Urban decay in Newark to the tune of Mozart’s death march (k 453a)

Little Boxes on the Hillside

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Working with my hands is liberating. By folding, cutting, pasting, and assembling, a creation emerges. From sheets of paper and with pen and knife in hand, I build something out of nothing. And in the end, a small box or building stands as testament to my miniature effort… (Inspired by the 1960s song Little Boxes on the Hillside)

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Urban Garden

(Broad Street Station in background)

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Two years ago, my family planted flowers at the former site of the demolished Westinghouse Electric factory. Just yesterday, we went to see the fruits of our labor, beautiful wildflowers rising from the rubble, creation in the midst of destruction. Hopefully, this sight of urban blight will become more than another parking lot blanketing our city in asphalt. Hopefully, some beautiful and lasting development will emerge, given time and political will.

I was reminded of what Voltaire’s inquisitive Candide tells his good friend Pangloss, “We must take care of our garden.” Pangloss may parrot Liebniz when he claims that we “live in the best of all possible worlds.” But as Candide reminds us: creating the best of all possible worlds is only possible through careful cultivation. One must work with what one has.

By extension, Saint-Exupéry also warns us in The Little Prince that one can create one’s own garden, but one must also protect it from the creeping baobabs that threaten its survival. One day of negligence, and the baobabs will undo a life’s work. One day of careful weeding and fighting, and one is safe from these enemies. Newark too has symbolic baobabs that threaten its sustainable development: gentrification, demolition, ignorance of history, fear, rampant surface parking, and pompous politicians.

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Westinghouse in the 1940s

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On Top by Maria Mijares 32″ X 32″ 2008

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Westinghouse Demolition – 2008

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Urban Garden Year One – 2015

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Urban Garden Year Two – 2016

Essay by Maia Zhang

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Growing up in Newark, I observe and appreciate our world through different lenses. I remember dangling my legs over my father’s oak chair, thumbing through photos from Camilo Vergara’s acclaimed book, The New American Ghetto. It depicts harrowingly beautiful scenes of urban decay, thirty percent of which were captured in my city, fearfully nicknamed “the car theft capital” by outsiders. However, I have also learned that sweet dreams can emerge from the unexpected garden of determined cultivators. For my middle school fundraiser, my family canned “Forgotten Apples,” gathered from a derelict mansion. We harvested cherries from a tree hemming a parking lot. By creating a tradition of planting flowers each spring, we impress commuters and students alike by winning city greening contests. Life is brought to a bleak landscape.

Unfortunately, when I was eight, the former Westinghouse Factory at this site was demolished due to exaggerated contamination in the building. Its cool, empty breath and silhouette against the morning sky were daily comforts. The storied factory crumbled into rubble before my eyes and those of commuters at nearby Broad Street Station. I heard stories about the bygone glory of these seven acres. Here, Seth Boyden invented malleable iron, and Hannibal Goodwin discovered celluloid film long before Kodak. Even Edison’s footsteps graced this factory’s floors when he established his first lab here in 1871. The 1921 World Series (between the Yankees and Giants) was broadcasted on the radio for the first time from this very place. Those roaring days are long gone. Watching refuse and weeds collect in this empty side saddened me on my daily commute to high school. Two years ago, I started an experiment. I seeded drought-resistant wildflowers on a corner of this huge wasteland. In the late fall, after many fragile flowers withered in the unforgiving sun, sunflowers endured the first frost. Indeed, flowers could create the urban oasis of my dreams.

In the spring of 2016, my ambitions spurred me to take the next leap. I started a fundraising campaign online, and I held weekly plant sales at my school. Enthusiasm flooded in: from neighbors, California, even Switzerland. With $2,500 in hand, I purchased 100 pounds of wildflower seeds. Supported by friends and teachers, I interviewed a horticulturist at the Greater Newark Conservancy (a local nonprofit) about cultivating urban gardens. I cleaned up garbage and weeds over many weekends. Finally, nature announced the planting season in April with generous spring rains. With my father and little dog Oskar, I slipped behind the fence to sow under the smiling sun. The wondrous flower mixture danced out of the plastic seeder, humming a soothing rhythm. Thanks to more nourishing rain, hope germinated from the infant seeds. Despite my daily desperation and doubts, sprouts began popping up slowly, yet surely.

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Rome: The Eternal City

Roma, te amo

Roma, te amo, labeledFor a labeled map of Rome, click on the image above.

 

Rome, the Eternal City, the city of a thousand jeweled churches. Each church a treasure trove of glistening gold and baroque drapery cascading over its roof and walls. Each street a channel to and from some unexpected street side treasure: A Roman coffin turned public fountain, a marble column turned city wall, or a dark alley where the sound of water drips eternal.

Rome is the city of reinvention with each subsequent structure built on the physical and symbolic history of Greece, Rome, the Middle Ages, and then the Renaissance and modern era. Physicist Isaac Newton once proclaimed that: “If I have seen further, it is by standing on the shoulders of giants.” Rome too can remind herself that: If I stand more powerful and majestic, it is not thanks to current accomplishment but to the bedrock of history that accumulates treasures through time and value through age. Rome too stands “on the shoulders of giants:” The Roman Empire gave Rome her aqueducts and temples, the Renaissance gave Rome her churches, and the hand of Mussolini gave Rome her fascist monuments and boulevards sliced through the urban core.

Despite being grounded in history, Rome is very much a city of the present. The human fabric of this city may have left the urban core with waves of gentrification and tourism, but the spirit of a living and breathing city endures. North African immigrants peddle their umbrellas and selfie-sticks in the shadows of the Coliseum. Mass with the Pope continues in Saint Peter’s beneath Michelangelo’s majestic dome. Tourists may come and go. Time may pass. But, the Eternal City will endure and evolve.

When I returned home, I painted a map of Rome from memory (seen above). The streets of the city radiate from its center. When I gaze at this map, framed in my room, I am reminded of the generations of architects who passed before me. And, I wonder in what way will I contribute to this architectural legacy, adding the language of my structures to that of generations before me. Rome still appears in my dreams, when I walk through the city streets on the cobblestone path that guides me forward. When I awake, I have an image in my mind of where I traveled. I dream and envision paths and cities, unbounded by the limits of reality.

 

 

 

Pantheon Facade

 


 Rome: The Eternal City


 

 

 

 

Columbia University

Columbia University

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Before my first day of college, I assembled a miniature model of Columbia’s campus out of folded paper and cardboard. This creation, featuring most of Columbia’s Morningside campus, folds out of a vintage cigar box that measures a mere 5 by 9 inches.

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Columbia Campus

Ink Drawing of Columbia University. Measures 26 by 40 inches.

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Morningside HeIghts Final

Watercolor of Columbia University. Measures 26 by 40 inches.

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Columbia University – my home, my tranquil place, my utopia of learning. I am grateful to be here for I know that each day will bring new revelations. I draw the little world I find at Columbia so that, years from now, I can look at this image and reflect on the formative four years I spent here.

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To read an interview and article about this project: click here.

Neon Night

Cities, wherever they are, realize the human desire for dynamism and movement through their cultures of change and consumerism. Neon Night is a triptych exploration of spontaneous movement and urban life. Each image, taken of city lights, is the accidental result of sudden camera movement.

Neon Night

(From left to right, lights from Newark, Detroit, and Santander.)

New York Walks

The following video lecture contains paintings and photos I compiled while walking in New York

(Dedicated to Professor Brendan O’Flaherty)

Strolling in New York City is a world tour. The street fairs of Spanish Harlem mesh into college town Columbia. Columbia gives way to the shabby chic of the Upper West Side. A few blocks farther and I am drowned by the tourists of Times Square. Even further, and I reach the mindless bustle of Wall Street brokers. There could be no more fitting a place for the United Nations

I stroll and try to identify  the passing languages. Spanish in the outer boroughs. Polish in Greenpoint. Russian in Brighton Beach. Cantonese in Chinatown. French and German in SoHo.

Reading “Here is New York” by E.B. White, I realize how little New York has changed in the past 60 odd years. Sure, the streets, cars, and tenements are different. But the essential spirit of dynamic and diverse urbanism remains. Here is New York.

To read more about my walks in New York, click here.

A Tale of Two Places: City & Suburb

Growing up in inner-city Newark and attending school in suburbia, I have always wondered how these two environments were so distinctly different. How could so many cultural and socioeconomic differences exist in communities only a few miles apart? Furthermore, how did the suburban environment of my school effect the urban environment of my home?

Between the Streets: A Story of the New York Grid

I have spent much of my life walking around New York City. And, the layout of this metropolis’ streets has always interested me. I relish in discovering new ways to walk between two places and in finding new streets I have never seen before. Inevitably, I ended up asking myself the following question: How does the layout of New York City streets reflect its history and heritage?

 

Full Version:

(36 minutes)

 

Abridged Version:

(18 minutes)

Trouble in Utopia

Ironically, the most unequal and dystopian of societies are often founded on utopian principles. Utopias, almost by their very nature, are oppressive. From Plato’s Republic of strict castes and rampant censorship to Thomas More’s Utopia of puritanical laws and slavery, a utopia for the few is often a dystopia for the many. The question then arises: How do the benefactors of utopia confront its detractors? Utopia has several choices. It can maintain its monopoly on media and education, strangling nascent free thought before it grows into free action. Or… It can physically punish and oppress free thought, which requires systems to detect and punish dissent. Detection requires gathering information about the populace. Punishment requires control and physical torture: the police, the army, and the prison. Ironically, to maintain power, utopia often adopts trappings of dystopia.[1]

Despite the seeming differences between them, most dystopias share one common trait: they resemble the panopticon, a model of the ideal police state. In fact, panopticon, dystopic police state, and utopian society share common goals: total observation, total power, and unquestionable control.

 

 

The panopticon models the workings of a society.

The panopticon was initially an architectural concept for the ideal prison. Conceived in 1791 by Jeremy Bentham, a social reformer and utopian thinker,[2] the panopticon embodies the ideals of observation, control, and discipline. In its physical form, the panopticon is a circular prison with cells ringed around a central tower from which prisoners can be watched at all times. This slender central tower contains a covered guardroom from which one guard simultaneously surveys hundreds of prisoners (see diagram below). The panopticon aims for constant surveillance and prisoner discomfort. In this all-seeing system, dissent is detected and discipline is enforced.

Article on the Panoptic Surveillance State

2013 Article on the Panoptic Surveillance State

The panopticon is also a system of ingrained injustice. In Discipline and Punish, a 1975 treatise on the origins of the modern prison, author Michel Foucault describes the absence of real communication in the panopticon, “He [the prisoner] is seen, but he does not see; he is the object of information, never a subject in communication. The arrangement of his room, opposite the central tower, imposes on him an axial visibility; but the divisions of the ring, those separated cells, imply a lateral invisibility” (Foucault 200). The panopticon is defined by visibility, or the lack thereof. The guard sees the inmates, but the inmates see neither the guard nor each other. In this unbalanced relationship, there is unhindered visibility between center and periphery, guard and prisoner. But, there is not comparable visibility between prisoners; they are firmly divided. Whereas in the panopticon, this is a physical arrangement of walls, windows, bars, and brute force, in dystopian society, this is a metaphysical or political arrangement where the government values control and observation over communication between citizens.

The panopticon is more than a structure; it is a model for the workings of the dystopic police state. Foucault describes the panopticon’s practicality, “Whenever one is dealing with a multiplicity of individuals on whom a task or a particular form of behaviour must be imposed, the panoptic schema may be used. It is – necessary modifications apart – applicable to all establishments whatsoever” (205). The panopticon and the police state are the ideal systems of control for three main reasons. Firstly, both control a “multiplicity of individuals.” In the panopticon, one guard watches hundreds of prisoners. In the police state, the powerful few watch the powerless many. Secondly, both impose “a particular form of behavior.” In the panopticon, this behavior is penitence and fear of observation. In the police state, this behavior is obedience to the government, its social norms, and its interests. Thirdly, both are systems of enforced inequality where prisoner and citizen are watched with neither their approval nor their knowledge. In both systems, control is simultaneously anywhere and nowhere. Anywhere: the state is all knowing. Nowhere: its power is implacable. In this way, the power of the panopticon translates into the power of the police state. Though specific methods may vary from panopticon to police state, their objectives are the same: to centralize power, to manipulate the citizen, and to ensure order.

 

 

Panopticon and police state are tools for psychological control.

Even in its manifestation as police state, the panopticon is more than a political or social structure; it is a psychological tool. Foucault describes the panopticon as an independent microcosm,

To arrange things that the surveillance is permanent in its effects, even if it is discontinuous in its action; that the perfection of power should tend to render its actual exercise unnecessary; that this architectural apparatus should be a machine for creating and sustaining a power relation independent of the person who exercises it; in short, that the inmates should be caught up in a power situation of which they are themselves the bearers. (201)

The panopticon exhibits three forms of power. Firstly, there is the power of the architecture: walls, windows, doors, and bars. Secondly, there is the power of the intendants: the panopticon’s guards and the police state’s bureaucrats. Thirdly, there is the psychological power that stems from the latter two forms: the “power relation” in which the inmate is its “bearer.” Desire to avoid possible detection leads the inmate to self-censor her behavior. Desire to avoid possible punishment leads the inmate to suppress her instincts. Only then does the pernicious system triumph; the individual oppresses herself independently of direct coercion. In other words, panopticon and police state use physical power for psychological ends.

The panopticon as psychological tool is explored in George Orwell’s dystopian novel 1984. Winston, the protagonist in the empire of Oceania, describes the one-way telescreens that spy on every room. Telescreen and panopticon bear three main similarities. Firstly, both panopticon and telescreen are like one-way mirrors: the state sees the citizen but the citizen does not see the state; Winston does not know when he is watched for he could be watched at any moment. Secondly, both are all knowing: “As long as he remained within the field of vision which the metal plaque commanded, he could be seen as well as heard” (Orwell 3). No matter what Winston does, the telescreen of the state is watching. Thirdly, both are psychological tools. Winston describes: “You had to live – did live, from habit that became instinct – in the assumption that every sound you made was overheard, and, except in darkness, every movement scrutinized” (3). Winston, like the panopticon’s inmate, is the “bearer” of his own “power situation;” the mere presence of a telescreen leads Winston to self-censor his behavior. Thus, the Orwellian police state is merely a manifestation of the “panoptic schema.”

The panopticon as psychological tool is also explored in Margaret Atwood’s novel The Handmaid’s Tale. Offred, the protagonist in the theocracy of Gilead, describes the anxiety and fear she feels daily. When the commander’s chauffer merely winks at her, she wildly speculates: “Perhaps it was a test, to see what I would do. Perhaps he is an Eye”[3] (Atwood 18). When attending a religious service, Offred warns herself: “We’re on the sidewalk now and it’s not safe to talk, we’re too close to the others and the protective whispering of the crowd is gone” (223). When meeting a new handmaid, she censors herself: “I should give it a week, two weeks, maybe longer, watch her carefully, listen for tones in her voice, unguarded words” (284). Anyone could be an informer. Anyone could be an Eye of the state. Anyone could turn you in. In every situation, one must guard one’s body, one’s language, and one’s thoughts for fear of detection. In Gilead, so pervasive is this culture of fear that the individual becomes the “bearer” of her own “power situation”, like Offred. By infiltrating society with informers and by brainwashing its citizens, the resulting culture of fear ensures obedience to the theocracy.[4]

Both 1984 and The Handmaid’s Tale demonstrate panoptic principles. Though actual observation may be discontinuous, fear of observation is continuous. And, this constant fear of observation produces self-censorship, which, according to Winston, is a “habit that becomes instinct”. Consequently, the panopticon’s monopoly on the body gradually becomes a monopoly on the mind. It indirectly controls the mind by directly controlling the body.

 

 

Panopticon and police state suppress communication.

In Oceania, Big Brother government controls all communication. Through Newspeak, the system “simplifies” language at the expense of creative writing. Through censoring words such as freedom, equality, and justice, it purges the citizen’s mind of revolutionary ideas. Through suppressing sexual expression, it transforms sexual tension into hate for enemies of the state. Through monopolizing media and education, it ensures that communication occurs through the “appropriate channels.” Through brainwashing the minds of the young, it creates citizens who will blindly obey the system.

Similarly, in Gilead, government control of social norms impedes communication between individuals. When Offred goes on her daily walks with a fellow handmaid, their conversation is limited, regimented by socially acceptable phrases like “Praise be” or “Blessed be the fruit.” When individuals from different classes pass each other on the street, they spit, glare, and stare, envious of each other’s government-granted privileges and clearly “different” from each other, as proven by their government-granted uniforms. When in bed, government dictates the socially acceptable coital position. When speaking, one must guard one’s words. Anyone is an informer. Everyone is watched. Government power is omnipresent, from the sidewalk to the bedroom. And, punishments for human communication and self-expression are draconian: public shaming, prison, or even death. Clearly, the theocracy of Gilead values its monopoly on power over honest communication between people.

As Virginia Woolf writes, “He who robs us our dreams robs us our life.” In the name of enforcing discipline, the panopticon robs society of her dreams, her freedom, and subsequently her life. Revolution stems from the right to hope, dream, and communicate. Without dreams, there is no communication. Without communication, there is no revolution. Kill the dream, cut the communication, and the panoptic system will prevail.

 

 

The panopticon realizes the ideals of an autocratic and all-knowing police state.

The autocratic system, in its many forms, relies on injustice. According to Foucault, “[the panopticon] is a machinery that assures dissymmetry, disequilibrium, difference. Consequently, it does not matter who exercises power. Any individual, taken almost at random, can operate the machine” (Foucault 202). In the ideal autocracy, the system is self-perpetuating. As already discussed, the citizen becomes the “bearer” of her own oppression. But, the state also starts to function independently of its operators. This consequently insures control and order, two of the primary tenets of autocracy.

The panopticon is the ideal autocratic police state for several reasons. It reduces the number of people needed to exercise power, ensuring that a dedicated minority controls a complacent majority. It predicts revolutionary thought before it becomes revolutionary action because it is all seeing. Its strength is one that never intervenes; the system acts independently of its operators.[5] Ironically, the perfection of power renders its actual use unnecessary.

 

 

Utopian endeavors often lead to dystopic panopticons.

Utopia must make concessions to reality. Nathaniel Hawthorne describes: “The founders of a new colony, whatever Utopia of human virtue and happiness they might originally project, have invariably recognized it among their earliest practical necessities to allot a portion of the virgin soil as a cemetery, and another portion as the site of a prison.” Utopia concedes to reality. The graveyard is an acceptance of the fragility of life and the inevitability of death. The prison is a concession that all societies, no matter how perfect, will have victims and revolutionaries. As Atwood warns: “Better never means better for everyone. It always means worse for some” (Atwood 211). Ultimately, utopia is forced to reconcile contradictory aims: the freedom utopia promises vs. the oppression it delivers, the collective spirit utopia promises vs. the collective misery the panopticon creates, and the ideals of utopia vs. the realities of human nature. Seemingly peaceful utopia cannot ignore these glaring contradictions; these contradictions undermine utopia leaders and legitimacy. Consequently, to maintain its semblance of perfection and peace, it often adopts the most dystopian of institutions: the prison. The prison, be it physical or psychological, is utopia’s dystopian tool.

Both utopia and dystopia contain elements of each other. In Utopia, an essay anthology, Frédéric Rouvillois writes: “On the one hand, the most blatant utopias, with their obsession to rehabilitate man and condemn him to happiness, do indeed reveal traits that we habitually attribute to totalitarian systems. On the other hand, totalitarian systems – Fascism, Nazism, Stalinist or Chinese Socialism – even when they don’t acknowledge the connection, invariably remind us of utopias, whose goals, mottoes, and means the appropriate” (Schaer 316). Although utopia espouses noble ideals, it often realizes them on the tip of a metaphorical bayonet. The individual is “condemned to happiness”, systems of surveillance impose an oppressive peace, and the stability of the state is valued over the autonomy of the individual. Indeed, utopia exists primarily as an ideal whose every manifestation is totalitarian and dystopic. The word utopia is doublespeak for all that it claims to stand for: “the perfectibility of man [and woman]”, the creation of happiness, and the protection of liberty.

As Orwell writes, “Inequality was the inalterable law of human life” (Orwell 202). Despite its best efforts, utopia is marked by inevitable inequality. Humans, by their very nature, are born with different outlooks and attitudes. Utopia, by its very nature, prescribes one outlook and attitude to all, regardless of circumstance. The interests of the individual and the demands of utopia will conflict. One must prevail, the individual or the system. The panopticon emerges; the system prevails.

 

 

Afterword: Panopticism and Contemporary Society

Foucault, writing in 1975, traces the appearance of the panopticon to the disappearance of a collective culture he calls the “spectacle”,

Antiquity had been a civilization of spectacle. “To render accessible to a multitude of men the inspection of a small number of objects”: this was the problem to which the architecture of temples, theatres and circuses responded. With spectacle, there was a predominance of public life, the intensity of festivals, sensual proximity. In these rituals in which blood flowed, society found new vigour and formed for a moment a single great body. The modern age poses the opposite problem: “To procure for a small number, or even for a single individual, the instantaneous view of a great multitude [i.e. a panopticon].” In a society in which the principal elements are no longer the community and public life, but, on the one hand, private individuals and, on the other, the state, relations can be regulated only in a form that is the exact reverse of the spectacle. (Foucault 216)

Foucault differentiates between the spectacle of the past and the panopticon of the present. In the spectacle, the many observe the few, be they actors or gladiators. In the panopticon, the few observe the many, be they wardens or doctors. They are different systems of control; while a collective spirit of “sensual proximity” and communication defines the spectacle, individualization and isolation defines the panopticon. Foucault claims these two systems are polar opposites.

Yet, does this disconnect between spectacle and panopticon still exist in contemporary society? Discipline and Punish was written before all-inclusive government spying on its citizens and before our digital age of the internet. Today, unlike in Foucault’s time, the panopticon is part of the spectacle. On the one hand, the spectacle of creates conformity and groupthink, through the currency globalization, the proliferation of digital entertainment, and the spread of generally Eurocentric social norms. On the other hand, the panopticon is ingrained in the technology of the spectacle: the computer, the cellphone, and the credit card. To name a few, Google provides one’s search history, Facebook describes one’s personality and preferences, and credit card transactions reveal one’s purchases. The panopticon thrives off of the spectacle of technology. Therefore, the two are no longer disconnected entities from separate eras, as Foucault claims. Rather, in our modern society, they are almost interchangeable.

The panopticon is core to modern society. Jeremy Bentham’s simple invention has evolved from a concept for the punishment of felons to a method of societal control. The physical panopticon may seem a harmless enough tool employed in factories, barracks, hospitals, and schools.[6] But, the technological panopticon is far more frightening for it reveals the darker side to governance and human nature. Foucault writes:

There were many reasons why it [the panopticon] received little praise; the most obvious is that the discourses to which it gave rise rarely acquired, except in the academic classifications, the status of sciences; but the real reason is no doubt that the power that it operates and which it augments is a direct, physical power that men [and women] exercise upon one another. An inglorious culmination had an origin that could be only grudgingly acknowledged. (225)

According to Foucault, the panopticon “augments” or realizes the human thirst for power. In doing so, it exposes humanity’s darkness: the desire to control others in body and mind and the desire to seize and maintain power by any means whatsoever. In other words, the panopticon permits the prosecution of thoughtcrime. Naturally, the frightening darkness of panopticism is only “only grudgingly acknowledged” for when one stares at the panopticon, the darkness and depravity of human nature stares back.

Granted, we do not live in a full-fledged panopticon. But, disconcerting parallels between panopticism, dystopian society, and our post 9/11 culture are emerging. As Edward Snowden’s heroic struggle reveals, the panopticon is not as impossible as it appears; government has the technology, the means, and the desire to create the panopticon. It needs only the public’s tacit indifference and silent nod of approval. As citizens of the panopticon, what power do we have over our rights, our freedoms, and our futures?

 

Panopticons Throughout History

 

 

Endnotes:

[1] The police state has many manifestations in societies founded on utopian principles: the Stasi of East Germany, the NSA of America, the Gestapo of the Third Reich, the State Security Department of North Korea, the Eyes of Handmaid’s Tale, and Minipax of 1984. The list runs on.

[2] Ironically, Bentham popularized the phrase “the greatest good for the greatest number.” In reality, the panopticon creates the greatest power for the fewest number.

[3] Eye – a member of the state security services in Gilead

[4] In the Soviet Union, so pervasive was fear of government spying that public revolt was oppressed. For instance, in Romania, one out of every forty-two people worked for Securitate (the state security services). Yet, because the public was so fearful, rumors wildly circulated that one out of every four worked for Securitate. In this sense, fear of the state was more powerful than the actual state. Ceausescu’s Romania was not alone; Stalin’s Russia and Honecker’s East Germany had similarly frightening police states

[5] Obedience also strengthens panopticon and police state. Fear of the system induces obedience to its demands. Ceausescu, Stalin, or Hilter could never have risen to power without the public’s tacit approval of their crimes. Fear and helplessness fuels tyranny.

[6] Bentham writes, “Among schoolchildren, it [the panopticon] makes it possible to observe performances (without there being any imitation or copying), to map aptitudes, to assess characters, to draw up rigorous classifications and, in relation to normal development, to distinguish ‘laziness and stubbornness’ from ‘incurable imbecility’” (Foucault 203).

 

Works Cited:

Atwood, Margaret. The Handmaid’s Tale. 1st ed. New York City: Anchor, 1998. Print.

Foucault, Michel. Discipline and Punish: The Birth of the Prison. 2nd ed. New York City. Vintage Books, 1995. Print.

Ledoux, Claude-Nicolas. Plan de la Saline de Chaux. Digital image. Wikipédia. 18 May 2007.

Orwell, George. Nineteen Eighty-four. New York City: Signet Classics, 1977. Print.

Schaer, Roland et al. Utopia: The Search for the Ideal Society in the Western World. 1st ed. Oxford, England: Oxford University Press, 2000. Print.

Livable City

Livable City

In July of 2015, to encourage more bicycle initiatives and to protest the spread of parking lots downtown, I joined several members of PLANewark to speak before the Newark City Council:

Here are a few facts:

 

One: Bikes are affordable.

 

On the one hand, the average used car costs $16,000 (National Automobile Dealers Association). On the other hand, the average bike costs less than $500. Cars are 32 times more expensive than bikes, and that’s discounting gas, maintenance, and environmental costs. In a city whose average wage is almost $30,000 less than the state average, bikes are a sustainable transportation alternative.

 

Two: Bikes fight poverty.

 

Over 29% of our population is in poverty. Over 31% of our male and 38% of our female population is obese. Only 30% of our youth receive enough exercise (Institute for Health Metrics and Evaluation). Poverty, obesity, and lack of exercise are closely correlated. Biking is a form of exercise. Exercise fights obesity and poverty. Newark needs bikes.

 

Three: Bikes fight childhood obesity.

 

Newark’s been ranked as one of the least walkable cities in America. We must do something about that. 30% of our youth say our neighborhoods are unfit for walking, running, or biking. 44% of our youth say our neighborhoods are unsafe due to automobile traffic. And, only 30% of our youth receive enough exercise (Rutgers Center for State Policy). Maybe, there’s a correlation here. Improve the livability of our streets; help our children.

 

Four: Bikes are sustainable.

 

Newark is 27 square miles. The average commute within Newark is 11.5 minutes and under 4 miles (US Census). Yet, despite the small size of our city, the average commuter goes by bus and car. Why not by bike? Why not by bike?

 

Five: We need more bike lanes.

Our city has 320 miles of streets. But our city has few miles of exclusive bike lanes (NJDOT). Bikes are the way to the future. Cars aren’t. We don’t need more room for roads and parking lots. We need more room for bikes.

 

Now…

 

The culture of the car caused white flight from our city, gave asthma to our children, and destroyed much of our city’s culture and heritage. Newark needs fewer cars. Newark needs more bikes.

 

We can’t give every Newarker a car, nor should we! But, we can give every Newarker access to biking opportunities.

 

Every idea has a start. It is true that our bike lanes are not as busy as those in Amsterdam or New York. It is also true that our city government is not enforcing legislation intended to protect our bike lanes. Build our bike lanes well and protect them; people will use them with time.

 

Change takes time. We don’t have the firm roots of a bike culture. We have only the seeds we need. Plant and grow these seeds of green bikes, green bike lanes, a green waterfront and a green city; and these seeds will take root.

 

If not now, then when…? If not with bikes, then with what…? If not in our city, then where…?

 

As a Newarker, I see so much potential in our city. Our city, at the doorstep of New York, is currently the confluence of planes, trains, and buses. So, moving forward, we have the foundations for a more sustainable Newark. Starting today, with bikes, we can create a greater Newark for us all.

 

Thank You..

The Hudson School

I constructed this model to commemorate my many years at The Hudson School in Hoboken, NJ. It shows the existing building with an addition planned by local Hoboken architect Ana Sanchez. I plan to give this model to the school for fundraising purposes…

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Love and Longing in New York


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Walking is my form of enlightenment.

I live in Newark.  My city is generally ten degrees hotter than its neighboring environment.  The airport.  The port.  The downtown.  All are blanketed in asphalt that turns my city into a hot desert.

Tens of thousands of cars, and one of the largest garbage incinerators in the country, spew their fumes into my city.  Returning home, the smell of burning garbage often greets me.  As a child, I had asthma.

At night, I am alone.  Nobody my age lives in my neighborhood. From my front window, I see a parking lot for corporate commuters. From my back window, I see a vast parking lot for university students.  Both are desolate after dusk. As an infant, my first words were “demolition” and “truck.”  As a child, I never had play dates; my suburban “friends” feared my city.  As an adult, I hope to see my city’s vacant lots developed.  I keep on dreaming.

The streets of my city are not made for walking.  They are made for driving.  I walk.  I stop.  I wait.  Speeding traffic and interminable stoplights hinder my progress.

But I love walking in New York City.

When I walk, I am free to choose.  Each street guides me forward.  Each intersection is a choice.  Each destination is irrelevant.  When I walk, I sometimes choose a random order of directions, left, right, left, right, right, left, left, straight.  I see where they lead me.  I know not where.

When I walk, I am free to move.  I love walking on the High Line.  I float above the cars that prevent the city from realizing itself as a community.  I see the crowded streets twenty feet below.  I see the gardens on either side of me.  I let the verdantly landscaped path channel me forward.

When I walk, I am no longer alone.  I walk in the footsteps of the millions who passed before me.  I am one among millions, all of us on our separate voyages.  Lawyers.  Butchers.  Tourists.  Homeless.  We all walk alone.  Yet, we are together in walking alone.

When I walk, I see the world.  In Spanish Harlem, street fairs sell traditional Mexican foods.  In college town Columbia, well-dressed university students amble on their way to class.  In the Upper West Side, the shabby chic push their grocery prams.  In Times Square, tourists lug their large shopping bags from theater to theater, store to store.  Finally, after many neighborhoods, I reach the ceaseless bustle of Wall Street.  Tired after many miles of walking, I descend the subway steps.

When I walk, I achieve tranquility. I am happy.

One of my recent projects is painting New York City, neighborhood by neighborhood.  Each day, I choose a new district to stroll through.  Then, equipped with my miniature watercolor palette and notepad, I walk and paint.  I discover the city block by block.  I aim to capture a fragment of what I see through painting.

Like a pianist who memorizes music by heart, the flâneur (or urban pedestrian) embraces the street symphony with his soul and feet.  People’s voices and buildings serve different, but equally important, clefs in the symphony.  As le Corbusier wrote, “… first to look, and then to observe, and finally to discover.”  My countless urban walks enhance my passion for cities, their architecture, their history, and their planning.

Living in Newark inspires me to dream.  Walking in New York City enlightens me to walk.  I am ready to walk my next journey.

(Selected from college application essay)

Chinatown: A Living Neighborhood

Chinatown is both static and dynamic: Static in its resilience against gentrification, dynamic in its cultural interplay between past and present, immigrant and American.

Everywhere in Chinatown, past and present intermingle. Dusty and decrepit Jewish textile stores struggle onward; their elderly owners wait to close up shop and sell out for many millions. By Division Street rests a former synagogue with an AT&T outlet on one side and an immigrant job agency on the other. Bustling bakeries and bodegas abut reminders of past immigration. Lyricist Ira Gershwin’s birthplace is still inhabited, red paint flaking off its brick walls. Weathered brick tenements, serving successive waves of Germans, Italians, and Irish, still serve elderly Asians and urban “hipsters.” Streets are still chronically dirty, as they were a century ago. Chinatown is still a living, breathing being in constant flux.

On select corners sprout feeble tendrils of gentrification: a pricey café, a garishly painted crêperie, a chic souvenir shop advertising “I love Chinatown” tote bags. This neighborhood is devoid of its youth; little children and wizened elderly remain. The rest have left to work in the America beyond. Beneath the Manhattan Bridge a sign reads, “Chinese-American special carrier to return infants to China.” The shabby A Train rumbles on above.

On the neighborhood’s fringes is the touristed Tenement Museum. The cycling documentary chronicles life on the Lower East Side. Black and white imagery flickers across the screen: Italians and Irish, Germans, and Jews, the immigrant experience, dreams of coming to America. It is all too convenient to reflect on the past and to falsely conclude: That what was New York no longer is.  That its immigrant travails have now vanished. That overcrowding and grime is no more. Problem solved. Case closed.

Much has changed. Much has not. The city awaits the next tide of tired, poor, and huddled masses.

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IMG_6173This high-density tenement on Eldridge Street is home to a myriad of businesses including: 

Third Brother’s Fuzhou Snack Bar

Green Forest Internet Bar

United Express and Lottery Tickets

Universal Phone Cards

Everything OK Job Agency

International Job Agency

Twinkling Star Job Agency

.Field Chicken

These frogs, marketed as seafood and known as “Field Chicken,” are sold for $5.19 each.

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All Purpose Flower Shop and Funeral ServicesThis all purpose establishment advertises the following services:

Weddings

Conferences

Concerts

Gatherings

Ceremonies

Western Chinese Music

Performing Arts

Potted Plants

Floral Arrangements

Funerary Flowers

Funerals and Birthdays

Windmobiles

These sculptures made of paper, wire, and wood are powered by the wind. When placed before a light breeze, their pinwheels spin and power the sculptures’ cyclical movements. The bird will soar. The horseman will eternally charge forward, lance at the ready.

This series explores movement. Each sculpture physically and symbolically invokes the purity and lightness of moving elements.

 

Pinwheel is the simplest in this series. A light breeze spins a three-pronged pinwheel, which vibrates a wire. The following sculptures are variations on this mechanism.

 

In Ocean Voyage, the pinwheel gently rocks a sailing boat. Wind movement translates into wave movement.

 

Liberty explores the search for freedom. The pinwheel connects to a wire that flaps the dove’s white wings. Ironically, the dove flees from the source of its movement.

 

Similar to Liberty, Don Quixote’s Windmill explores the interplay between source and recipient of movement. The pinwheel powers the horse’s legs as it charges forward. Ironically, Don Quixote attacks the windmill that powers him.

 

In Cityscape two pinwheels power rows of zigzagging traffic. In this “snapshot” of urban life, movement is choreographed along mechanical lines. A black paper cutout contrasts the white sculpture, which is illuminated from beneath.

 

Time employs movement as a metaphor about life and death. A crank rotates a wheel and powers a walking skeleton. On the wheel, silhouettes of infant, child, worker, senior, cripple, and coffin symbolize the stages of life. While the skeleton depicts death, the wheel depicts continuity. In juxtaposition to the series, the human hand, not natural wind, moves the sculpture and completes the metaphor.