Friday, November 27, 2009
The Value of Design Thinking
Wednesday, November 25, 2009
Seeking and Sensing the Sacred In Jerusalem_Part 2

Continued from the Part 1, 10/24/09 post....
Friday, Saturday, Sunday.....
...I also visited
each of the sacred sites during their weekly holy days. Each called the faithful to prayer and worship through sound. Five times a day the call to prayer of the Muslims rang out around the city. Fire-raid sirens shrilly whistled at sunset on Friday, not to blow again until the next night, signaling the beginning
or end of Sabbath, the day of rest for the Jews. On Sunday morning bells from church steeples rang all over the Old City heralding the holy day services of the Christians.

I befriended an Imam or teacher at the Mosque of Omar near the Church of the Holy Sepulcher in the Christian Quarter. I asked if I might accompany him to Friday services at the great Al Aqsa Mosque adjacent to the Dome of the Rock within the Haram esh Sharif. This Mosque served all of the Muslims of East Jerusalem and the Old City, and was the equivalent of a great cathedral or synagogue which serves an entire city. He was delighted.

By participating in this ritual, I suspended my fear of another faith and culture, willfully projecting myself into the service. The clapping and chants of thousands of people at once during different point of the service reinforced the sense of unity and harmony I felt in general between Islam and the Old City. The market areas or Suqs, as they are throughout the Islamic Middle East are the belly of the city, the Al Aqsa Mosque or the Friday Mosque, the spiritual heart. Together with nearby housing, they formed a hierarchy of large outdoor rooms connected by narrow canyon like streets.
Here also, the joy of movement and connection to the Land were of equal importance in serving and shaping sacred space and place. The sites were reached by walking through the Old City along proscribed routes each with their own quality of movement and path. To enter a succession of thresholds and interlocking spaces had to be passed through before gaining access to the innermost sanctums. Instead of the topography being shaped by the layout of the Old City, the hilly terrain and system of valleys and ridges radically affected the design of the city.

To gain access to these special places, one must ascend or descend in an almost choreographed or deliberate manner through narrow and dark streets. Some streets were like dark tunnels, burrowing below streets and housing above, with narrow skylights and ventilation shafts providing dusty air and sharply focused light striking the cobbled streets. Others were wider with more of a sense of the sky above.
If asked where and what was my most sacred place and space in Jerusalem I would answer an earthwork sculpture by James Turrell located in the garden of the Israel Museum situated in West Jerusalem. There a large unobtrusive mound is sighted, the visitor descends along a path winding around behind the breast-like form to the single entry of the space to the west. It was named Space that Sees. Like much of the work of the Turrell, it presented a frame upon the sky above. You experienced it from below in a very simply detailed chamber of stone with seats located along the four walls of the space.
Unlike all of the other historically sacred places in the Old City, this one was devoid of all narrative imagery, decoration and cultural conflicts. Instead of being focused on an altar or inner sanctum, the changing qualities of the sky above dominated the space. On hillsides near the Old City, similar older sepulchers or burial chambers and deep cisterns punctuated the landscape. Turrell’s earthwork captured a primordial element common to these spaces, framing nature and its forces in a peaceful, yet spiritual manner.
Playing my harmonica and singing softly, I played an ode to the primordial spiritual forces of the Land pervading the place, enframed in the sky-frame above. My harmonica and voice activated the space, inert before my sounds, into a place of celebration and joy. I participated with and made a place sacred through my own self-made ritual. By doing so, I experienced how these places are mere instruments whose walls, ceilings and roofs stand inert until engaged by action of the people using it. I could make up my own narrative in this simple, abstract space strikingly modern, yet of the earth and sky, endearingly primal to its core.
I finally found my own sacred place and space.
Tuesday, November 24, 2009
The importance of constant communication with clients

Monday, November 23, 2009
Images of the Imaginary City and Waste Oil

Tuesday, November 17, 2009
Good Design Takes Time
Saturday, November 14, 2009
Check Out "Global Warming: Are Brtitains' TV Ads too Scary For Children?"
The Christian Science Monitor had an interesting article on recent TV ads shown in Britain about Global Warming and shifting to greener behavior. I often ask myself how dire versus how optimistic a message or mood to share with people when discussing Global Warming.My friends and family seem to be divided on whether they believe or not and often it brings up difficult but necessary conversations. Is the CSM right on with their assessment of the ads and the questions they raise? How do you deal with explaining Global Warming to others? Are what the Brits doing helpful or not? What do you think? Should we air TV ads like this here in the US? Maybe we already are? If so, send me links or information. Thanks, Steve
Sunday, November 1, 2009
DOE Solar Decathalon Winners_Let the Sun Shine on Innovation
I wish programs such as the Solar Decathalon held each year in the fall in Washington D.C. were around then. It is sponsored by the US Dept of Energy and teams from universities and colleges from all across the world compete in it. It provides an oppourtunity for pursuing design innovation and experiential learning on a small solar home scale. What a fantastic all around oppourtunity!
The program has six-goals worth noting. The basic premise is to invigorate interest, research and developing marketable technologies able to be brought to the market-place. Another one is to help develop zero energy homes which is something many of us want to know more about.
The winners this year, especially the top three, offer a wide ranging view of how to solve the design challenge. Check out the winners! I wonder if teams from Norwich University or Yestermorrow Design Build School have ever entered? It seems like this program would be right up their respective areas of focus. I'll have to check with friends who teach there.
See photostreams of the homes on Flickr and Hi-res Gallery of Homes on the DOE site.
Enjoy seeing what the next generation of design leaders are up to!
Saturday, October 24, 2009
Seeking and Sensing the Sacred in Jerusalem_Part 1

It was one o’clock in the afternoon. Since early morning I had been sitting in the tall belfry of the Lutheran Church of the Redeemer, located in the Muristan or Christian Quarter of the Old City. From this high point I could see the roof-tops of the Jewish, Christian, Muslim and Armenian Quarters, the Mt of Olives and Western and Eastern Jerusalem beyond the walls. My dreamy reverie was interrupted by the minaret of the nearby Mosque of Omar, crackling into life with the mid-day call to prayer. Soon, its sound was joined by minarets of other mosques. What began as a single voice, slowly grew into an amazing chorus of Arabic readings from the Koran blaring loudly all over the city, until a single sound formed which penetrated the very pores of my skin. People emerged out of their homes, offices and stores walking to their neighborhood mosque to pray and gather in community with one another. Slowly, the single voice started to break apart as the calls to prayers ceased and all was silent again but for the doves cooing in the vaulted steeple above my head.
All of us have experienced sacred places and spaces in our lives. Whether they were the special hiding places of our childhood, the kitchen table or campfire, the concept is clear. They are places which provide sanctuary, a sense of respite from the harsh forces of life. They are also found in our places of worship, the temples, mosques and churches which form the center of spiritual and cultural life for many. For others, natural spaces and places have the same kind of personal and collective power.
For two months in the summer of 1994, I traveled to Jerusalem and various parts of Israel and the West Bank on an AIA Colorado Fisher Traveling Scholarship. In preparation, I read much about the region, its history and texts about sacred place and space. I was most interested in experiencing these places outside of their dry academic context. To describe them I would sketch, photograph, interview others and write about what I was experiencing. As a maker of space and place, I felt much of which I lived in and experienced at home was devoid of spiritual depth.. I sensed studying sacred places and spaces in their context would help me to design more meaningful and unified communities back home. Thus I sought out Jerusalem.
As one of the longest continually settled places on Earth, the city presents an incredible richness of cultures and urban conditions to experience and study. Digging down into the Old City one finds a tightly woven mesh of physical, spatial and mythological relationships unparalleled in complexity and significance. I sought to compare and contrast the differences between the physical design and cultural use of space and notions of place exhibited in the Old City by the Western or Wailing Wall of the Jews, The Church of the Holy Sepulcher of the Christians and the Dome of the Rock of the Muslims. Surrounding each Holy Place lay a district or residential area which supported the sacred activities within. As sacred precincts, the Jewish, Christian and Muslim quarters exhibited profound differences and similarities as compared to one another. Each revealed essential qualities of how space and place were culturally perceived and expressed through their design and history.
In numerous conversations with others and through my experiences, I concluded that without those who use the spaces, the places themselves can not remain sacred. The continuity over four millennium of the presence of people practicing the rituals and traditions within the monuments and holy places, saturates them with sacredness. These holy shrines and places are mere instruments or containers which promote and enable the rituals to be practiced and engaged in. Without this human imprint of activity and use they would stand inactive and forgotten, hence not sacred. It is in the remembering and renewing of the great stories of the Talmud, Old and New Testaments and the Koran which enlivens the silent monuments with a sense of narrative space and sacred time.
A favorite memory was walking the ramparts of the great stone wall surrounding the Jewish, Christian, Armenian and Muslim Quarters within the Old City. One traverses each area without actually entering them. From the ramparts one could also see the different sections of Western and Eastern Jerusalem and the outlying hills and valleys beyond, each with their own rich layers of physical design and symbolic qualities. From this high place it was easy to assess the physical and symbolic aspects of the city, drawing relationships impossible to arrive at on the ground. I spent a number of afternoons slowly moving along the walls, sketching, thinking and taking photographs, trying to unravel and make sense of what I saw. The city and its history awakened before my eyes and under my pen.
end of part 1 - to be continued


