topic: public space

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The Brotherhood of the BikeThe Brotherhood of the Bike originally uploaded by steelmonkey

The bike car on the Caltrain trains is at one end of the train. That is, there is only one place on the train for bikes [as far as I could tell], and its an entire car. Thus, if you want to bring your bike on the train, it's likely you will be in this car (to remain close to your bike, to get to it easily & quickly when the train stops at a station). It's also likely then, if you are a frequent/daily rider, that you will tend to see the same people repeatedly. And, like you, they will also be riders.

bike car. caltrainbike car. caltrain originally uploaded by luckyklover

Which means you will probably identify with them. And you will have stories to share. You will experience aspects of the day in similar ways ("oh man, that can't have been good in the rain!"). You will trade hacks, fixes, workarounds, secrets. You will commiserate, and look for each other, and wonder when people are missing. Some of you will be more gregarious, popular, visible, more contributing than others. There will be quiet, morose types. There will be lurkers - people who never become visible, but who participate nevertheless, just by being present and taking it in. After a while, you will look forward to being in the bike car.

In short, you will probably form a tribe, after a fashion. (I'm speculating, of course. Evidence is lacking. Would you like to get me some?)

Now there is something peculiar about this tribe. It is created by the architecture of the train. It is contingent upon just the right people coming together in the same place, but not in a manner of their own design or intention (perhaps we can call them 'tribes of contingence'?). This tribe will, if it forms, have been created due to policymakers and the operations people at Caltrain. It will be the outcome of decisions made on entirely other grounds: efficiency, safety, comfort. But lo and behold, decisions made in boardrooms and committees create this cluster of people who find themselves having something in common with each other.

This is the opposite of Meetup. Here, you did not have to seek out others of your kind. The world architected your meeting. You didn't plan it, you came into it.

This is something technology can do really well, but has only taken hesitant steps into. It does not, as of yet, create coincidences (without your express effort - else it wouldn't be a coincidence) that well. These coincidences are wonderful things - they bring us human contact and sociality without any effort. It's built into your life, no sign-up or registration required.

Maybe Facebook should be taking a page from the Caltrain.

The persistence of namesThe persistence of names originally uploaded by steelmonkey

A sign warning about the premises being video recorded. Note the use of 'video tape': it's unlikely that the security system still relies on loads of video tape instead of digital storage, but the language still reflects the old concepts.

When do concepts fade away? Compare with intentionally retaining language/structure/imagery for familiarity's sake: this is not such a case - there are no functional advantages to using 'tape', since just the word 'video' suffices to convey the general nature of the surveillance. Unless the word 'tape' is still a good synonym for 'record'.

Where is the graveyard of dead words?


A Conference of Street Creatures - The Domestic Version, originally uploaded by TalBright.

When I saw this photo a couple of days ago, I immediately thought, "is this from India?" Turns out it wasn't - this picture was taken in Istanbul. When I showed this to a Spanish and a Brazilian friend, each immediately declaimed that the scene could be anywhere in São Paolo or Galicia. Part of this is, of course, the effect of globalisation and common materials and technologies spreading all over the world. Which led me to thinking about why it felt like an Indian/Brazilian/Galician scene. Some features stood out:

  1. the puppy in the corner, completely at ease with the surroundings
  2. the random assortment of discarded (?) objects, just outside the home, scattered as if it were inside the home
  3. the grill over the window, providing both protection and extending the home onto the street (by supporting the two potted plants)
  4. the clothesline, with its clips, indicating that it is a publicly recognised and stable space for hanging clothes out to dry
  5. the random assortment of home-related things (wire, bags, cloth) hanging from various supports on the wall
  6. the cables trailing into the home without any routing or layout
  7. the asbestos roofing
  8. and the amazingly intense colour of the wall

Contrast this with a typical American neighbourhood street (not high-density old-construction city areas), leaving out the peculiarities of Indian (and Turkish, and ) construction materials:

  1. any otherwise unaccounted for animals are thought of as strays that should be in a pound (i.e., everything has an owner)
  2. the clothesline would be in the backyard
  3. the "trash" would be near a trash-can ('trash' and 'waste' being cultural categories)
  4. all cabling would be organised
  5. all construction would be standardised

What comes to mind with the contrast is that when I, as an Indian, see this picture, I not only place it as possibly being in India, I also place it in a particular urban, social & economic context: the shanty town on its way to being a municipality. The scene shares features with both slums, chawls and shanty towns and 'proper' neighbourhoods: a porousness of borders between the public and the private. Each thing in the scene tells me something: of the state of the urban infrastructure, the constant negotiation of space, the incremental construction, and - if I had sufficient local or cultural knowledge - perhaps even something about the people living in that house, or how much shantyness the neighbourhood possessed.

That, for me, is one of the most peculiar features of - for lack of a better word - 'Eastern' streets: that they can be read, and that the reading is enabled by the fact that part of the home is actually outside the walls ('boundaries'?) of the home. This practice - of doing outside the home as one would do inside it - lends to the streets aspects of the home, a certain pervasive homeliness everywhere, and an ability to gauge what people in a locality are like based on what is visible on the street. Contrast this with American neighbourhoods - apart from gross distinctions between project housing, Beverly Hills, and suburbia, much less can be said about the occupants of the home from the outside, except perhaps wealth (large, fancy houses), fastidiousness (lawn grass condition), and the presence of kids (surely a gross and inaccurate list - won't someone correct me?). The street is the street, and the home the home, and rarely do the two intersect, and even then only temporarily (yard sales, trash pick-up days). The home is such a private space that little of it is allowed to escape into view of the world.

The American street then, is a cultural construction that is distinctly different from the cultural construction of the Turkish, Indian, Galician or Brazilian streets. It is also for me one of the ways in which diaspora is experienced: in a street like the one in the photo, I would feel at home, even if it is actually in another country. Did I feel a little homesick on seeing this picture? I did.


the other 90%, originally uploaded by steelmonkey.

Seen at Seattle airport: public cellphone charger that promises to charge your phone in half an hour while you... stand. At arms length. Holding your phone all the while.

It looked unused.

you cannot see me

This is how I was seated at a restaurant recently. To my back is the door that connects the kitchen and cash register area, the primary entry and exit point for waitresses. Anyone trying to catch their attention would have an easier job if seated facing the opposite way. When questioned, my waitress claimed it was an unconscious decision to place me there, but I wonder now whether waitresses use the topology of a space to constrain their interactions with customers - what if I was a known troublemaker?


Outside a "mall" in Abuja, Nigeria: a blackboard advertising real-estate for rent. Interested people can inquire at the GLO shop next to the sign.

As a marketing device, this is an example of cross-media communication that relies on several infrastructures to make it work. Discovery of this information relies on the architecture of the physical space: roads, sidewalks and the proximity to a public space to bring this information to potential buyers. Note the careful placement of the sign in the unpaved area next to the paved sidewalk, so as to keep it visible to both pedestrians and passing or stopped motorists.

The second infrastructure is the social network at the GLO shop (cellphone airtime shops are common social hubs in Nigeria). Delegating the job of answering queries about the ads to the shop relies on the fact that, as a social hub and a low-margin business that relies on volumes, the GLO shop is constantly manned to ensure that potential airtime buyers will always find someone at the shop. The constancy enables the side business of helping potential renters with information about the ads.

The third infrastructure is, of course, the cellular phone network. Note the cellphone number scrawled at the bottom of the board. Given the importance of mobile phones as a method of communication in this country, this is practically a bonafide calling card and authenticator of intent all rolled into one.

Targeted advertising? Take that, Google!

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