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Note: we used references to China Mieville in past works (for example Heterochrony) to depict dual realities in some of our architectural devices. Yet in our case with a twist regarding the notion of narrative as it is described by Geoff Manaugh, even so the article mainly discuss the use of architecture and cities especially in a narrative (by Ch. Miéville), so as the relations between architecture and text here.
In the context of architecture and our personal work, I would rather tend to consider that an environment (built or natural) provides some kind of (open framing) for various narratives (in the same sense that a forest, for example, can host many narratives --from frightening to "feng shui"--, especially with changing conditions, yet by not being a specific narrative in itself, or maybe a very fuzzy narrative). It is not the purpose of a space to tell a story or even many stories therefore, but to be the host for stories, variable, multiple yet partly "framed" or contextualized.
I would rather consider that a space willing to tell a story is too "enclosed" and "enclosing" (a church for example). I prefer variations, some level of interactions en feedbacks and the capacity for the inhabitants of that space to take the environment (built or natural) as a base to create their own "stories", that will change and evolve over time.
In his 2000 novel Perdido Street Station, for instance, an old industrial scrapyard on the underside of the city, full of discarded machine parts and used electronic equipment, suddenly bootstraps itself into artificial intelligence, self-rearranging into a tentacular and sentient system. In The Scar, a floating city travels the oceans, lashed together from the hulls of captured ships:
They were built up, topped with structure, styles and materials shoved together from a hundred histories and aesthetics into a compound architecture. Centuries-old pagodas tottered on the decks of ancient oarships, and cement monoliths rose like extra smokestacks on paddlers stolen from southern seas. The streets between the buildings were tight. They passed over the converted vessels on bridges, between mazes and plazas, and what might have been mansions. Parklands crawled across clippers, above armories in deeply hidden decks. Decktop houses were cracked and strained from the boats’ constant motion.
In his story “The Rope of the World,” originally published in Icon, a failed space elevator becomes the next Tintern Abbey, an awe-inspiring Romantic ruin in the sky. In “Reports Of Certain Events In London,” from the collection Looking for Jake, Miéville describes how constellations of temporary roads flash in and out through nighttime London, a shifting vascular geography of trap streets, only cataloged by the most fantastical maps.
And in his 2004 novel Iron Council, Miéville imagines something called “slow sculpture,” a geologically sublime new artform by which huge blocks of sandstone are “carefully prepared: shafts drilled precisely, caustic agents dripped in, for a slight and so-slow dissolution of rock in exact planes, so that over years of weathering, slabs would fall in layers, coming off with the rain, and at very last disclosing their long-planned shapes. Slow-sculptors never disclosed what they had prepared, and their art revealed itself only long after their deaths.”
BLDGBLOG has always been interested in learning how novelists see the city—how spatial descriptions of things like architecture and landscape can have compelling effects, augmenting both plot and emotion in ways that other devices, such as characterization, sometimes cannot. In earlier interviews with such writers as Patrick McGrath, Kim Stanley Robinson, Zachary Mason, Jeff VanderMeer, Tom McCarthy, and Mike Mignola, we have looked at everything from the literary appeal and narrative usefulness of specific buildings and building types to the descriptive influence of classical landscape painting, and we have entertained the idea that the demands of telling a good story often give novelists a more subtle and urgent sense of space even than architects and urban planners.
Over the course of the following long interview, China Miéville discusses the conceptual origins of the divided city featured in his recent, award-winning novel The City and The City; he points out the interpretive limitations of allegory, in a craft better served by metaphor; we take a look at the “squid cults” of Kraken (which arrives in paperback later this month) and maritime science fiction, more broadly; the seductive yet politically misleading appeal of psychogeography; J.G. Ballard and the clichés of suburban perversity; the invigorating necessities of urban travel; and much more.
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BLDGBLOG: I’d like to start with The City and The City. What was your initial attraction to the idea of a divided city, and how did you devise the specific way in which the city would be split?
China Miéville: I first thought of the divided city as a development from an earlier idea I had for a fantasy story. That idea was more to do with different groups of people who live side-by-side but, because they are different species, relate to the physical environment very, very differently, having different kinds of homes and so on. It was essentially an exaggeration of the way humans and rats live in London, or something similar. But, quite quickly, that shifted, and I began to think about making it simply human.
For a long time, I couldn’t get the narrative. I had the setting reasonably clear in my head and, then, once I got that, a lot of things followed. For example, I knew that I didn’t want to make it narrowly, allegorically reductive, in any kind of lumpen way. I didn’t want to make one city heavy-handedly Eastern and one Western, or one capitalist and one communist, or any kind of nonsense like that. I wanted to make them both feel combined and uneven and real and full-blooded. I spent a long time working on the cities and trying to make them feel plausible and half-remembered, as if they were uneasily not quite familiar rather than radically strange.
I auditioned various narrative shapes for the book and, eventually, after a few months, partly as a present to my Mum, who was a big crime reader, and partly because I was reading a lot of crime at the time and thinking about crime, I started realizing what was very obvious and should have been clear to me much earlier. That’s the way that noir and hard-boiled and crime procedurals, in general, are a kind of mythic urbanology, in a way; they relate very directly to cities.
Once I’d thought of that, exaggerating the trope of the trans-jurisdictional police problem—the cops who end up having to be on each other’s beats—the rest of the novel just followed immediately. In fact, it was difficult to imagine that I hadn’t been able to work it out earlier. That was really the genesis.
I should say, also, that with the whole idea of a divided city there are analogies in the real world, as well as precursors within fantastic fiction. C. J. Cherryh wrote a book that had a divided city like that, in some ways, as did Jack Vance. Now I didn’t know this at the time, but I’m also not getting my knickers in a twist about it. If you think what you’re trying to do is come up with a really original idea—one that absolutely no one has ever had before—you’re just kidding yourself.
You’re inevitably going to tread the ground that the greats have trodden before, and that’s fine. It simply depends on what you’re able to do with it.
BLDGBLOG: Something that struck me very strongly about the book was that you manage to achieve the feel of a fantasy or science fiction story simply through the description of a very convoluted political scenario. The book doesn’t rely on monsters, non-humans, magical technologies, and so on; it’s basically a work of political science fiction.
Miéville: This is impossible to talk about without getting into spoiler territory—which is fine, I don’t mind that—but we should flag that right now for anyone who hasn’t read it and does want to read it.
But, yes, the overtly fantastical element just ebbed and ebbed, becoming more suggestive and uncertain. Although it’s written in such a way that there is still ambiguity—and some readers are very insistent on focusing on that ambiguity and insisting on it—at the same time, I think it’s a book, like all of my books, for which, on the question of the fantastic, you might want to take a kind of Occam’s razor approach. It’s a book that has an almost contrary relation to the fantastic, in a certain sense.
[Image: The marbled intra-national sovereignties of Baarle-Hertog].
BLDGBLOG: In some ways, it’s as if The City and The City simply describes an exaggerated real-life border condition, similar to how people live in Jerusalem or the West Bank, Cold War Berlin or contemporary Belfast—or even in a small town split by the U.S./Canada border, like Stanstead-Derby Line. In a sense, these settlements consist of next-door neighbors who otherwise have very complicated spatial and political relationships to one another. For instance, I think I sent you an email about a year ago about a town located both on and between the Dutch-Belgian border, called Baarle-Hertog.
Miéville: You did!
BLDGBLOG: I’m curious to what extent you were hoping to base your work on these sorts of real-life border conditions.
Miéville: The most extreme example of this was something I saw in an article in the Christian Science Monitor, where a couple of poli-sci guys from the State Department or something similar were proposing a solution to the Arab-Israeli conflict. In the case of Jerusalem, they were proposing basically exactly this kind of system, from The City and The City, in that you would have a single urban space in which different citizens are covered by completely different juridical relations and social relations, and in which you would have two overlapping authorities.
I was amazed when I saw this. I think, in a real world sense, it’s completely demented. I don’t think it would work at all, and I don’t think Israel has the slightest intention of trying it.
My intent with The City and The City was, as you say, to derive something hyperbolic and fictional through an exaggeration of the logic of borders, rather than to invent my own magical logic of how borders could be. It was an extrapolation of really quite everyday, quite quotidian, juridical and social aspects of nation-state borders: I combined that with a politicized social filtering, and extrapolated out and exaggerated further on a sociologically plausible basis, eventually taking it to a ridiculous extreme.
But I’m always slightly nervous when people make analogies to things like Palestine because I think there can be a danger of a kind of sympathetic magic: you see two things that are about divided cities and so you think that they must therefore be similar in some way. Whereas, in fact, in a lot of these situations, it seems to me that—and certainly in the question of Palestine—the problem is not one population being unseen, it’s one population being very, very aggressively seen by the armed wing of another population.
In fact, I put those words into Borlu’s mouth in the book, where he says, “This is nothing like Berlin, this is nothing like Jerusalem.” That’s partly just to disavow—because you don’t want to make the book too easy—but it’s also to make a serious point, which is that, obviously, the analogies will occur but sometimes they will obscure as much as they illuminate.
[Image: The international border between the U.S. and Canada passes through the center of a library; photo courtesy of the Center for Land Use Interpretation. “Technically, any time anyone crosses the international line, they are subject to having to report, in person, to a port of entry inspection station for the country they are entering,” CLUI explains. “Visiting someone on the other side of the line, even if the building is next door, means walking around to the inspection station first, or risk being an outlaw. Playing catch on Maple Street/Rue Ball would be an international event, and would break no laws presumably, so long as each time the ball was caught, the recipient marched over to customs to declare the ball.”].
BLDGBLOG: Your books often lend themselves to political readings, on the other hand. Do you write with specific social or political allegories in mind, and, further, how do your settings—as in The City and The City—come to reflect political intentions, spatially?
Miéville: My short answer is that I dislike thinking in terms of allegory—quite a lot. I’ve disagreed with Tolkien about many things over the years, but one of the things I agree with him about is this lovely quote where he talks about having a cordial dislike for allegory.
The reason for that is partly something that Frederic Jameson has written about, which is the notion of having a master code that you can apply to a text and which, in some way, solves that text. At least in my mind, allegory implies a specifically correct reading—a kind of one-to-one reduction of the text.
It amazes me the extent to which this is still a model by which these things are talked about, particularly when it comes to poetry. This is not an original formulation, I know, but one still hears people talking about “what does the text mean?”—and I don’t think text means like that. Texts do things.
I’m always much happier talking in terms of metaphor, because it seems that metaphor is intrinsically more unstable. A metaphor fractures and kicks off more metaphors, which kick off more metaphors, and so on. In any fiction or art at all, but particularly in fantastic or imaginative work, there will inevitably be ramifications, amplifications, resonances, ideas, and riffs that throw out these other ideas. These may well be deliberate; you may well be deliberately trying to think about issues of crime and punishment, for example, or borders, or memory, or whatever it might be. Sometimes they won’t be deliberate.
But the point is, those riffs don’t reduce. There can be perfectly legitimate political readings and perfectly legitimate metaphoric resonances, but that doesn’t end the thing. That doesn’t foreclose it. The text is not in control. Certainly the writer is not in control of what the text can do—but neither, really, is the text itself.
So I’m very unhappy about the idea of allegoric reading, on the whole. Certainly I never intend my own stuff to be allegorical. Allegories, to me, are interesting more to the extent that they fail—to the extent that they spill out of their own bounds. Reading someone like George MacDonald—his books are extraordinary—or Charles Williams. But they’re extraordinary to the extent that they fail or exceed their own intended bounds as Christian allegory.
When Iron Council came out, people would say to me: “Is this book about the Gulf War? Is this book about the Iraq War? You’re making a point about the Iraq War, aren’t you?” And I was always very surprised. I was like, listen: if I want to make a point about the Iraq War, I’ll just say what I think about the Iraq War. I know this because I’ve done it. I write political articles. I’ve written a political book. But insisting on that does not mean for a second that I’m saying—in some kind of unconvincing, “cor-blimey, I’m just a story-teller, guvnor,” type-thing—that these books don’t riff off reality and don’t have things to say about it.
There’s this very strange notion that a writer needs to smuggle these other ideas into the text, but I simply don’t understand why anyone would think that that’s what fiction is for.
BLDGBLOG: There are also very basic historical and referential limits to how someone might interpret a text allegorically. If Iron Council had been written twenty years from now, for instance, during some future war between Taiwan and China, many readers would think it was a fictional exploration of that, and they’d forget about the Iraq War entirely.
Miéville: Sure. And you don’t want to disavow these readings. You may think, at this point in this particular book, I actually do want to make a genuine policy prescription. With my hand on my heart, I don’t think I have ever done that, but, especially if you write with a political texture, you certainly have to take readings like this on the chin.
So, when people say: are you really talking about this? My answer is generally not no—it’s generally yes, but… Or yes, and… Or yes… but not in the way that you mean.
[Image: “The way a cop inhabits the city is doubtless a fascinating thing…” Photo courtesy of the NYPD].
BLDGBLOG: Let’s go back to the idea of the police procedural. It’s intriguing to compare how a police officer and a novelist might look at the city—the sorts of details they both might notice or the narratives they both might pick up on. Broadly speaking, each engages in detection—a kind of hermeneutics of urban space. How did this idea of urban investigation—the “mythic urbanology” you mentioned earlier—shape your writing of The City and The City?
Miéville: On the question of the police procedural and detection, for me, the big touchstones here were detective fiction, not real police. Obviously they are related, but they’re related in a very convoluted, mediated way.
What I wanted to do was write something that had a great deal of fidelity—hopefully not camp fidelity, but absolute rigorous fidelity—to certain generic protocols of policing and criminology. That was the drive, much more than trying to find out how police really do their investigations. The way a cop inhabits the city is doubtless a fascinating thing, but what was much more important to me for this book was the way that the genre of crime, as an aesthetic field, relates to the city.
The whole notion of decoding the city—the notion that, in a crime drama, the city is a text of clues, in a kind of constant, quantum oscillation between possibilities, with the moment of the solution really being a collapse and, in a sense, a kind of tragedy—was really important to me.
Of course, I’m not one of those writers who says I don’t read reviews. I do read reviews. I know that some readers were very dissatisfied with the strict crime drama aspect of it. I can only hold up my hands. It was extremely strict. I don’t mean to do that kind of waffley, unconvincing, writerly, carte blanche, get-out-clause of “that was the whole point.” Because you can have something very particular in mind and still fuck it up.
But, for me, given the nature of the setting, it was very important to play it absolutely straight, so that, having conceived of this interweaving of the cities, the actual narrative itself would remain interesting, and page-turning, and so on and so forth. I wanted it to be a genuine who-dunnit. I wanted it to be a book that a crime reader could read and not have a sense that I had cheated.
By the way, I love that formulation of crime-readers: the idea that a book can cheat is just extraordinary.
BLDGBLOG: Can you explain what you mean, in this context, by being rigorous? You were rigorous specifically to what?
Miéville: The book walks through three different kinds of crime drama. In section one and section two, it goes from the world-weary boss with a young, chippy sidekick to the mismatched partners who end up with grudging respect for each other. Then, in part three, it’s a political conspiracy thriller. I quite consciously tried to inhabit these different iterations of crime writing, as a way to explore the city.
But this has all just been a long-winded way of saying that I would not pretend or presume any kind of real policing knowledge of the way cities work. I suspect, probably, like most things, actual genuine policing is considerably less interesting than it is in its fictionalized version—but I honestly don’t know.
[Images: New York City crime scene photographs].
BLDGBLOG: There’s a book that came out a few years ago called The Meadowlands, by Robert Sullivan. At one point, Sullivan tags along with a retired detective in New Jersey who reveals that, now that he’s retired, he no longer really knows what to do with all the information he’s accumulated about the city over the years. Being retired means he basically knows thousands of things about the region that no longer have any real use for him. He thus comes across as a very melancholy figure, almost as if all of it was supposed to lead up to some sort of narrative epiphany—where he would finally and absolutely understand the city—but then retirement came along and everything went back to being slightly pointless. It was an interpretive comedown, you might say.
Miéville: That kind of specialized knowledge, in any field, can be intoxicating. If you experience a space—say, a museum—with a plumber, you may well come out with a different sense of the strengths and weaknesses of that museum—considering the pipework, as well, of course, as the exhibits—than otherwise. This is one reason I love browsing specialist magazines in fields about which I know nothing.
Obviously, then, with something that is explicitly concerned with uncovering and solving, it makes perfect sense that seeing the city through the eyes of a police detective would give you a very self-conscious view of what’s happening out there.
In terms of fiction, though, I think, if anything, the drive is probably the opposite. Novelists have an endless drive to aestheticize and to complicate. I know there’s a very strong tradition—a tradition in which I write, myself—about the decoding of the city. Thomas de Quincey, Michael Moorcock, Alan Moore, Neil Gaiman, Iain Sinclair—that type-thing. The idea that, if you draw the right lines across the city, you’ll find its Kabbalistic heart and so on.
The thing about that is that it’s intoxicating—but it’s also bullshit. It’s bullshit and it’s paranoia—and it’s paranoia in a kind of literal sense, in that it’s a totalizing project. As long as you’re constantly aware of that, at an aesthetic level, then it’s not necessarily a problem; you’re part of a process of urban mythologization, just like James Joyce was, I suppose. But the sense that this notion of uncovering—of taking a scalpel to the city and uncovering the dark truth—is actually real, or that it actually solves anything, and is anything other than an aesthetic sleight of hand, can be quite misleading, and possibly even worse than that. To the extent that those texts do solve anything, they only solve mysteries that they created in the first place, which they scrawled over the map of a mucky contingent mess of history called the city. They scrawled a big question mark over it and then they solved it.
Arthur Machen does this as well. All the great weird fiction city writers do it. Machen explicitly talks about the strength of London, as opposed to Paris, in that London is more chaotic. Although he doesn’t put it in these words, I think what partly draws him to London is this notion that, in the absence of a kind of unifying vision, like Haussmann’s Boulevards, and in a city that’s become much more syncretic and messy over time, you have more room to insert your own aestheticizing vision.
As I say, it’s not in and of itself a sin, but to think of this as a real thing—that it’s a lived political reality or a new historical understanding of the city—is, I think, a misprision.
BLDGBLOG: You can see this, as well, in the rise of psychogeography—or, at least, some popular version of it—as a tool of urban analysis in architecture today. This popularity often fails to recognize that, no matter how fun or poetic an experience it genuinely might be, randomly wandering around Boston with an iPhone, for instance, is not guaranteed to produce useful urban insights.
Miéville: Some really interesting stuff has been done with psychogeography—I’m not going to say it’s without uses other than for making pretty maps. I mean, re-experiencing lived urban reality in ways other than how one is more conventionally supposed to do so can shine a new light on things—but that’s an act of political assertion and will. If you like, it’s a kind of deliberate—and, in certain contexts, radical—misunderstanding. Great, you know—good on you! You’ve productively misunderstood the city. But I think that the bombast of these particular—what are we in now? fourth or fifth generation?—psychogeographers is problematic.
Presumably at some point we’re going to get to a stage, probably reasonably soon, in which someone—maybe even one of the earlier generation of big psychogeographers—will write the great book against psychogeography. Not even that it’s been co-opted—it’s just wheel-spinning.
BLDGBLOG: In an interview with Ballardian, Iain Sinclair once joked that psychogeography, as a term, has effectively lost all meaning. Now, literally any act of walking through the city—walking to work in the morning, walking around your neighborhood, walking out to get a bagel—is referred to as “psychogeography.” It’s as if the experience of being a pedestrian in the city has become so unfamiliar to so many people, that they now think the very act of walking around makes them a kind of psychogeographic avant-garde.
Miéville: It’s no coincidence, presumably, that Sinclair started wandering out of the city and off into fields.
[Image: Art by Vincent Chong for the Subterranean Press edition of Kraken].
BLDGBLOG: This brings us to something I want to talk about from Kraken, which comes out in paperback here in the States next week. In that book, you describe a group of people called the Londonmancers. They’re basically psychogeographers with a very particular, almost parodically mystical understanding of the city. How does Kraken utilize this idea of an occult geography of greater London?
Miéville: Yes, this relates directly to what we were just saying. For various reasons, some cities refract, through aesthetics and through art, with a particular kind of flamboyancy. For whatever reason, London is one of them. I don’t mean to detract from all the other cities in the world that have their own sort of Gnosticism, but it is definitely the case that London has worked particularly well for this. There are a couple of moments in the book of great sentimentality, as well, written, I think, when I was feeling very, very well disposed toward London.
I think, in those terms, that I would locate myself completely in the tradition of London phantasmagoria. I see myself as very much doing that kind of thing. But, at the same time, as the previous answer showed, I’m also rather ambivalent to it and sort of impatient with it—probably with the self-hating zeal of someone who recognizes their own predilections!
Kraken, for me, in a relatively light-hearted and comedic form, is my attempt to have it both ways: to both be very much in that tradition and also to take the piss out of it. Reputedly, throughout Kraken, the very act of psychogeographic enunciation and urban uncovering is both potentially an important plot point and something that does uncover a genuine mystery; but it is also something that is ridiculous and silly, an act of misunderstanding. It’s all to do with what Thomas Pynchon, in Gravity’s Rainbow, called kute korrespondences: “hoping to zero in on the tremendous and secret Function whose name, like the permuted names of God, cannot be spoken.”
The London within Kraken feels, to me, much more dreamlike than the London of something like King Rat. That’s obviously a much earlier book, and I now write very differently; but King Rat, for all its flaws, is a book very much to do with its time. It’s not just to do with London; it’s to do with London in the mid-nineties. It’s a real, particular London, phantasmagorized.
But Kraken is also set in London—and I wanted to indulge all my usual Londonisms and take them to an absurd extreme. The idea, for example, as you say, of this cadre of mages called the Londonmancers: that’s both in homage to parts of that tradition, and also, hopefully, an extension of it to a kind of absurdity—the ne plus ultra, you know?
BLDGBLOG: Kraken also makes some very explicit maritime gestures—the squid, of course, which is very redolent of H.P. Lovecraft, but also details such as the pirate-like duo of Goss and Subby. This maritime thread pops up, as well, in The Scar, with its floating city of linked ships. My question is: how do your interests in urban arcana and myth continue into the sphere of the maritime, and what narrative or symbolic possibilities do maritime themes offer your work?
Miéville: Actually, I think I was very restrained about Lovecraft. I think the book mentions Cthulhu twice—which, for a 140,000 or 150,000-word novel about giant squid cults, is pretty restrained! That’s partly because, as you say, if you write a book about a tentacular monster with a strange cult associated with it, anyone who knows the field is going to be thinking immediately in terms of Lovecraft. And I’m very, very impressed by Lovecraft—he’s a big presence for me—but, partly for that very reason, I think Kraken is one of the least Lovecrafty things I’ve done.
As to the question of maritimism, like a lot of my interests, it’s more to do with how it has been filtered through fiction, rather than how it is in reality. In reality, I have no interest in sailing. I’ve done it, I think, once.
But maritime fiction, from Gulliver’s Travels onward, I absolutely love. I love that it has its own set of traditions; in some ways, it’s a kind of mini-canon. It has its own riffs. There are some lovely teasings of maritime fiction within Gulliver’s Travels where he gets into the pornography of maritime terminology: mainstays and capstans and mizzens and so on, which, again, feature quite prominently in The Scar.
[Image: “An Imaginary View of the Arsenale” by J.M.W. Turner, courtesy of the Tate].
BLDGBLOG: In the context of the maritime, I was speaking to Reza Negarestani recently and he mentioned a Russian novella from the 1970s called “The Crew Of The Mekong,” suggesting that I ask you about your interest in it. Reza, of course, wrote Cyclonopedia, which falls somewhere between, say, H.P. Lovecraft and ExxonMobil, and for which you supplied an enthusiastic endorsement.
Miéville: Yes, I was blown away by Reza’s book—partly just because of the excitement of something that seems genuinely unclassifiable. It really is pretty much impossible to say whether you’re reading a work of genre fiction or a philosophical textbook or both of the above. There’s also the slightly crazed pseudo-rigor of it, and the sense that this is philosophy as inspired by schlocky horror movies as much as by Alain Badiou.
There’s a phrase that Kim Newman uses: post-genre horror. It’s a really nice phrase for something which is clearly inflected in a horror way, and clearly emerges out of the generic tradition of horror, but is no longer reducible to it. I think that Reza’s work is a very, very good example of that. As such, Cyclonopedia is one of my favorite books of the last few years.
BLDGBLOG: So Reza pointed me to “The Crew of the Mekong,” a work of Russian maritime scifi. The authors describe it, somewhat baroquely, as “an account of the latest fantastic discoveries, happenings of the eighteenth century, mysteries of matter, and adventures on land and at sea.” What drew you to it?
Miéville: I can’t remember exactly what brought me to it, to be perfectly honest: it was in a secondhand bookshop and I bought it because it looked like an oddity.
It’s very odd in terms of the shape of its narrative; it sort of lurches, with a story within a story, including a long, extended flashback within the larger framing narrative, and it’s all wrapped up in this pulp shell. In terms of the story itself, if I recall, it was actually me who suggested it to Reza because it has loads of stuff in it about oil, plastic resins, and pipelines, and one of the characters works for an institute called the Institute of Surfaces, which deals with the weird physics and uncanny properties of surfaces and topology.
Some of the flashback scenes and some of the background I’ve seen described as proto-steampunk, which I think is highly anachronistic: it’s more of an elective affinity, that, if you like retro-futurity, you might also like this. At a bare minimum, it’s a book worth reading simply because it’s very odd; at a maximum, some of the things going on it are philosophically interesting, although in a bizarre way.
But foreign pulp always has that peculiar kind of feeling to it, because you have a distinct cultural remove. At its worst, that can lead to an awful kind of orientalism, but it’s undeniably fascinating as a reader.
BLDGBLOG: It’s interesting that depictions of maritime journeys can maintain such strong mythic and imaginative resonance, even across wildly different cultures, eras, genres, and artforms—whether it’s “The Crew of the Mekong” or The Scar, Valhalla Rising or Moby Dick.
Miéville: The maritime world in general is an over-determined symbol of pretty much anything you want it to be—just fill in the blank: yearning, manifest destiny, whatever. It’s a very fecund field. My own interest in it comes pretty much through fiction and, to a certain extent, art. I wish I had a bit more money, in fact, because I would buy a lot of those fairly cheap, timeless, uncredited, late 19th-century, early 20th-century seascapes that you see on sale in a lot of thrift shops.
You also mentioned Goss and Subby. Goss and Subby themselves I never thought of as pirates, in fact. They were my go at iterating the much-masticated trope of the freakishly monstrous duo, figures who are, in some way that I suspect is politically meaningful, and that one day I’ll try to parse, generally even worse than their boss. They often speak in a somewhat odd, stilted fashion, like Hazel and Cha-Cha, or Croup and Vandemar, or various others. The magisterial TV Tropes has a whole entry on such duos called “Those Two Bad Guys.” The tweak that I tried to add with Goss and Subby was to integrate an idea from a Serbian fairy-tale called—spoiler!—“BasCelik.” For anyone who knows that story, this is a big give-away.
Again, though, I think you have to ration your own predilections. I have always been very faithful to my own loves: I look at my notebooks or bits of paper from when I was four and, basically, my interests haven’t changed. Left to my own devices, I would probably write about octopuses, monsters, occasionally Tarzan, and that’s really it. From a fairly young age, the maritime yarn was one of those.
But you can’t just give into your own drives, or you simply end up writing the same book again and again.
[Image: Mapping old London].
BLDGBLOG: Along those lines, are there any settings or environments—or even particular cities—that would be a real challenge for you to work with? Put another way, can you imagine giving yourself a deliberate challenge to write a novel set out in the English suburbs, or even in a place like Los Angeles? How might that sort of unfamiliar, seemingly very un-Miéville-like landscape affect your plots and characters?
Miéville: That’s a very interesting question. I really like that approach, in terms of setting yourself challenges that don’t come naturally. It’s almost a kind of Oulipo approach. It’s tricky, though, because you have to find something that doesn’t come naturally, but, obviously, you don’t want to write about something that doesn’t interest you. It has to be something that interests you contradictorally, or contrarily.
To be honest, the suburbs don’t attract me, for a bunch of reasons. I think it’s been done to death. I think anyone who tried to do that after J. G. Ballard would be setting themselves up for failure. As I tried to say when I did my review of the Ballard collection for The Nation, one of the problems is that, with an awful lot of suburban art today, it is pitched as this tremendously outré and radical claim to say that the suburbs are actually hotbeds of perversity—whereas, in fact, that is completely the cliché now. If you wanted to do something interesting, you would have to write about terribly boring suburbs, which would loop all the way back round again, out of interesting, through meta-interesting, and back down again to boring. So I doubt I would do something set in the suburbs.
I am quite interested in wilderness. Iron Council has quite a bit of wilderness, and that was something that I really liked writing and that I’d like to try again.
But, to be honest, it’s different kinds of urban space that appeal to me. If you’re someone who can’t drive, like I can’t, you find a lot of American cities are not just difficult, but really quite strange. I spend a lot of time in Providence, Rhode Island, and it’s a nice town, but it just doesn’t operate like a British town. A lot of American towns don’t. The number of American cities where downtown is essentially dead after seven o’clock, or in which you have these strange little downtowns, and then these quite extensive, sprawling but not quite suburban surroundings that all call themselves separate cities, that segue into each other and often have their own laws—that sort of thing is a very, very strange urban political aesthetic to me.
I’ve been thinking about trying to write a story not just set, for example, in Providence, but in which Providence, or another city that operates in a very non-English—or non-my-English—fashion, is very much part of the structuring power of the story. I’d be interested in trying something like that.
But countries all around the world have their own specificities about the way their urban environments work. I was in India recently, for example. It was a very brief trip, and I’m sure some of this was just wish fulfillment or aesthetic speculation, but I became really obsessed with the way, the moment you touched down at a different airport, you got out and you breathed the air, Mumbai felt different to Delhi, felt different to Kolkata, felt different to Chennai.
Rather than syncretizing a lot of those elements, I’d like to try to be really, really faithful to one or another city, which is not my city, in the hopes that, being an outsider, I might notice certain aspects that otherwise one would not. There’s a certain type of ingenuous everyday inhabiting of a city, which is very pre-theoretical for something like psychogeography, but it brings its own insights, particularly when it doesn’t come naturally or when it goes wrong.
There’s a lovely phrase that I think Algernon Blackwood used to describe someone’s bewilderment: he describes him as being bewildered in the way a man is when he’s looking for a post box in a foreign city. It’s a completely everyday, quotidian thing, and he might walk past it ten times, but he doesn’t—he can’t—recognize it.
That kind of very, very low-level alienation—the uncertainty about how do you hail a taxi, how do you buy food in this place, if somebody yells something from their top window, why does everyone move away from this part of the street and not that part? It’s that kind of very low-level stuff, as opposed to the kind of more obvious, dramatic differences, and I think there might be a way of tapping into that knowledge, knowledge that the locals don’t even think to tell you, that might be an interesting way in.
To that extent, it would be cities that I like but in which I’m very much an outsider that I’d like to try to tap.
• • •
Thanks to China Miéville for finding time to have this conversation, including scheduling a phone call at midnight in order to wrap up the final questions. Thanks, as well, to Nicola Twilley, who transcribed 95% of this interview and offered editorial feedback while it was in process, and to Tim Maly who first told me about the towns of Derby Line–Stanstead.
Miéville’s newest book, Embassytown, comes out in the U.S. in May; show your support for speculative fiction and pre-order a copy soon. If you are new to Miéville’s work, meanwhile, I might suggest starting with The City and The City.
Note: Obviously, it was just a matter of time before something like this (virtual virtual reality) happened! "Virtual reality" is part of "reality" isn't it? So why not represent it as well, as part of vr... Etc.
Which brings us to the 20 years old question: when will we start trigger new experiences with VR that are not necessarily linked to some kind of representation, even if this representation is an "hallucination", or some sort of surrealistic visual narrative as stated here?
But this question addresses the paradoxal limitations or presuppositions of the media itself, so to say. It seems to open doors to alternate realities, but at the same time, it is entirely based on perspective, human vision and sound perception. It is in fact quite limitative and hard to overcome, but nonetheless dimensions of human perception that have been challenged for a long time by artistic practices of different sorts.
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The future we see in Her is one where technology has dissolved into everyday life.
A few weeks into the making of Her, Spike Jonze’s new flick about romance in the age of artificial intelligence, the director had something of a breakthrough. After poring over the work of Ray Kurzweil and other futurists trying to figure out how, exactly, his artificially intelligent female lead should operate, Jonze arrived at a critical insight: Her, he realized, isn’t a movie about technology. It’s a movie about people. With that, the film took shape. Sure, it takes place in the future, but what it’s really concerned with are human relationships, as fragile and complicated as they’ve been from the start.
Of course on another level Her is very much a movie about technology. One of the two main characters is, after all, a consciousness built entirely from code. That aspect posed a unique challenge for Jonze and his production team: They had to think like designers. Assuming the technology for AI was there, how would it operate? What would the relationship with its “user” be like? How do you dumb down an omniscient interlocutor for the human on the other end of the earpiece?
When AI is cheap, what does all the other technology look like?
For production designer KK Barrett, the man responsible for styling the world in which the story takes place, Her represented another sort of design challenge. Barrett’s previously brought films like Lost in Translation, Marie Antoinette, and Where the Wild Things Are to life, but the problem here was a new one, requiring more than a little crystal ball-gazing. The big question: In a world where you can buy AI off the shelf, what does all the other technology look like?
In Her, the future almost looks more like the past.
Technology Shouldn’t Feel Like Technology
One of the first things you notice about the “slight future” of Her, as Jonze has described it, is that there isn’t all that much technology at all. The main character Theo Twombly, a writer for the bespoke love letter service BeautifulHandwrittenLetters.com, still sits at a desktop computer when he’s at work, but otherwise he rarely has his face in a screen. Instead, he and his fellow future denizens are usually just talking, either to each other or to their operating systems via a discrete earpiece, itself more like a fancy earplug anything resembling today’s cyborgian Bluetooth headsets.
In this “slight future” world, things are low-tech everywhere you look. The skyscrapers in this futuristic Los Angeles haven’t turned into towering video billboards a la Blade Runner; they’re just buildings. Instead of a flat screen TV, Theo’s living room just has nice furniture.
This is, no doubt, partly an aesthetic concern; a world mediated through screens doesn’t make for very rewarding mise en scene. But as Barrett explains it, there’s a logic to this technological sparseness. “We decided that the movie wasn’t about technology, or if it was, that the technology should be invisible,” he says. “And not invisible like a piece of glass.” Technology hasn’t disappeared, in other words. It’s dissolved into everyday life.
Here’s another way of putting it. It’s not just that Her, the movie, is focused on people. It also shows us a future where technology is more people-centric. The world Her shows us is one where the technology has receded, or one where we’ve let it recede. It’s a world where the pendulum has swung back the other direction, where a new generation of designers and consumers have accepted that technology isn’t an end in itself–that it’s the real world we’re supposed to be connecting to. (Of course, that’s the ideal; as we see in the film, in reality, making meaningful connections is as difficult as ever.)
Theo still has a desktop display at work and at home, but elsewhere technology is largely invisible.
Theo Twombly still sits at a desktop computer when he’s at work, but otherwise he rarely has his face in a screen.
Jonze had help in finding the contours of this slight future, including conversations with designers from New York-based studio Sagmeister & Walsh and an early meeting with Elizabeth Diller and Ricardo Scofidio, principals at architecture firm DS+R. As the film’s production designer, Barrett was responsible for making it a reality.
Throughout that process, he drew inspiration from one of his favorite books, a visual compendium of futuristic predictions from various points in history. Basically, the book reminded Barrett what not to do. “It shows a lot of things and it makes you laugh instantly, because you say, ‘those things never came to pass!’” he explains. “But often times, it’s just because they over-thought it. The future is much simpler than you think.”
That’s easy to say in retrospect, looking at images of Rube Goldbergian kitchens and scenes of commute by jet pack. But Jonze and Barrett had the difficult task of extrapolating that simplification forward from today’s technological moment.
Theo’s home gives us one concise example. You could call it a “smart house,” but there’s little outward evidence of it. What makes it intelligent isn’t the whizbang technology but rather simple, understated utility. Lights, for example, turn off and on as Theo moves from room to room. There’s no app for controlling them from the couch; no control panel on the wall. It’s all automatic. Why? “It’s just a smart and efficient way to live in a house,” says Barrett.
Today’s smartphones were another object of Barrett’s scrutiny. “They’re advanced, but in some ways they’re not advanced whatsoever,” he says. “They need too much attention. You don’t really want to be stuck engaging them. You want to be free.” In Barrett’s estimation, the smartphones just around the corner aren’t much better. “Everyone says we’re supposed to have a curved piece of flexible glass. Why do we need that? Let’s make it more substantial. Let’s make it something that feels nice in the hand.”
Theo’s smartphone was designed to be “substantial,” something that first and foremost “feels good in the hand.”
Theo’s phone in the film is just that–a handsome hinged device that looks more like an art deco cigarette case than an iPhone. He uses it far less frequently than we use our smartphones today; it’s functional, but it’s not ubiquitous. As an object, it’s more like a nice wallet or watch. In terms of industrial design, it’s an artifact from a future where gadgets don’t need to scream their sophistication–a future where technology has progressed to the point that it doesn’t need to look like technology.
All of these things contribute to a compelling, cohesive vision of the future–one that’s dramatically different from what we usually see in these types of movies. You could say that Her is, in fact, a counterpoint to that prevailing vision of the future–the anti-Minority Report. Imagining its world wasn’t about heaping new technology on society as we know it today. It was looking at those places where technology could fade into the background, integrate more seamlessly. It was about envisioning a future, perhaps, that looked more like the past. “In a way,” says Barrett, “my job was to undesign the design.”
The Holy Grail: A Discrete User Interface
The greatest act of undesigning in Her, technologically speaking, comes with the interface used throughout the film. Theo doesn’t touch his computer–in fact, while he has a desktop display at home and at work, neither have a keyboard. Instead, he talks to it. “We decided we didn’t want to have physical contact,” Barrett says. “We wanted it to be natural. Hence the elimination of software keyboards as we know them.”
Again, voice control had benefits simply on the level of moviemaking. A conversation between Theo and Sam, his artificially intelligent OS, is obviously easier for the audience to follow than anything involving taps, gestures, swipes or screens. But the voice-based UI was also a perfect fit for a film trying to explore what a less intrusive, less demanding variety of technology might look like.
The main interface in the film is voice–Theo communicates to his AI OS through a discrete ear plug.
Indeed, if you’re trying to imagine a future where we’ve managed to liberate ourselves from screens, systems based around talking are hard to avoid. As Barrett puts it, the computers we see in Her “don’t ask us to sit down and pay attention” like the ones we have today. He compares it to the fundamental way music beats out movies in so many situations. Music is something you can listen to anywhere. It’s complementary. It lets you operate in 360 degrees. Movies require you to be locked into one place, looking in one direction. As we see in the film, no matter what Theo’s up to in real life, all it takes to bring his OS into the fold is to pop in his ear plug.
Looking at it that way, you can see the audio-based interface in Her as a novel form of augmented reality computing. Instead of overlaying our vision with a feed, as we’ve typically seen it, Theo gets a one piped into his ear. At the same time, the other ear is left free to take in the world around him.
Barrett sees this sort of arrangement as an elegant end point to the trajectory we’re already on. Think about what happens today when we’re bored at the dinner table. We check our phones. At the same time, we realize that’s a bit rude, and as Barrett sees it, that’s one of the great promises of the smartwatch: discretion.
“They’re a little more invisible. A little sneakier,” he says. Still, they’re screens that require eyeballs. Instead, Barrett says, “imagine if you had an ear plug in and you were getting your feed from everywhere.” Your attention would still be divided, but not nearly as flagrantly.
Theo chops it up with a holographic videogame character.
Of course, a truly capable voice-based UI comes with other benefits. Conversational interfaces make everything easier to use. When every different type of device runs an OS that can understand natural language, it means that every menu, every tool, every function is accessible simply by requesting it.
That, too, is a trend that’s very much alive right now. Consider how today’s mobile operating systems, like iOS and ChromeOS, hide the messy business of file systems out of sight. Theo, with his voice-based valet as intermediary, is burdened with even less under-the-hood stuff than we are today. As Barrett puts it: “We didn’t want him fiddling with things and fussing with things.” In other words, Theo lives in a future where everything, not just his iPad, “just works.”
Theo lives in a future where everything, not just his iPad, “just works.”
AI: the ultimate UX challenge
The central piece of invisible design in Her, however, is that of Sam, the artificially intelligent operating system and Theo’s eventual romantic partner. Their relationship is so natural that it’s easy to forget she’s a piece of software. But Jonze and company didn’t just write a girlfriend character, label it AI, and call it a day. Indeed, much of the film’s dramatic tension ultimately hinges not just on the ways artificial intelligence can be like us but the ways it cannot.
Much of Sam’s unique flavor of AI was written into the script by Jonze himself. But her inclusion led to all sorts of conversations among the production team about the nature of such a technology. “Anytime you’re dealing with trying to interact with a human, you have to think of humans as operating systems. Very advanced operating systems. Your highest goal is to try to emulate them,” Barrett says. Superficially, that might mean considering things like voice pattern and sensitivity and changing them based on the setting or situation.
Even more quesitons swirled when they considered how an artificially intelligent OS should behave. Are they a good listener? Are they intuitive? Do they adjust to your taste and line of questioning? Do they allow time for you to think? As Barrett puts it, “you don’t want a machine that’s always telling you the answer. You want one that approaches you like, ‘let’s solve this together.’”
In essence, it means that AI has to be programmed to dumb itself down. “I think it’s very important for OSes in the future to have a good bedside manner.” Barrett says. “As politicians have learned, you can’t talk at someone all the time. You have to act like you’re listening.”
AI’s killer app, as we see in the film, is the ability to adjust to the emotional state of its user.
As we see in the film, though, the greatest asset of AI might be that it doesn’t have one fixed personality. Instead, its ability to figure out what a person needs at a given moment emerges as the killer app.
Theo, emotionally desolate in the midst of a hard divorce, is having a hard time meeting people, so Sam goads him into going on a blind date. When Theo’s friend Amy splits up with her husband, her own artificially intelligent OS acts as a sort of therapist. “She’s helping me work through some things,” Amy says of her virtual friend at one point.
In our own world, we may be a long way from computers that are able to sense when we’re blue and help raise our spirits in one way or another. But we’re already making progress down this path. In something as simple as a responsive web layout or iOS 7′s “Do Not Disturb” feature, we’re starting to see designs that are more perceptive about the real world context surrounding them–where or how or when they’re being used. Google Now and other types of predictive software are ushering in a new era of more personalized, more intelligent apps. And while Apple updating Siri with a few canned jokes about her Hollywood counterpart might not amount to a true sense of humor, it does serve as another example of how we’re making technology more human–a preoccupation that’s very much alive today.
Personal comment:
While I do agree with the idea that technology is becoming in some ways banal --or maybe, to use a better word, just common-- and that the future might not be about flying cars, fancy allover hologram interfaces or backup video cities populated with personal clones), that it might be "in service of", will "vanish" or "recede" into our daily atmospheres, environments, architectures, furnitures, clothes if not bodies or cells, we have to keep in mind that this could (will) make it even more intrusive. When technology won't make debate anymore (when it will be common), when it will be both ambient and invisible, passively accepted if not undergone, then there will be lots of room for ... (gap to be filled by many names) to fulfill their wildest dreams.
We also have to keep in mind that when technology enters an untapped domain (let's say as an example social domain, for the last ten years), it engineers what was, in some cases and before, a common good (you didn't had to pay or trade some data to talk with somebody before). So to say, to engineer common goods (i.e. social relationships, but why not in the future love, air, genome --already the case--, etc.) turns them into products: commodification. Not always a good thing if I could say so... This definitely looks like a goal from the economy: how to turn everything into something you can sell, and information technology is quite good in helping do that.
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And btw... even so technology might "recede", I'm not so keen with the rather "skeumorph" design of the "ai cell phone" in the movie so far (haven't seen the movie yet)..;). and oh my, I definitely hope this won't be our future. It looks like a Jobs design!
Is our urban future bright or bleak? Peter Bradshaw provides a selection of celluloid cities you might consider moving to - or avoiding - if you are looking to relocate any time in the next 200 years or so.
METROPOLIS (1927) (dir. Fritz Lang)
Metropolis is the architectural template for all futurist cities in the movies. It has glitzy skyscrapers; it has streets crowded with folk who swarm through them like ants; most importantly, it has high-up freeways linking the buildings, criss-crossing the sky, on which automobiles and trains casually run — the sine qua non of the futurist city. Metropolis is a gigantic 21st-century European city state, a veritable utopia for that elite few fortunate enough to live above ground in its gleaming urban spaces. But it’s awful for the untermensch race of workers who toil underground. Photograph: Ronald Grant Archive.
ESCAPE FROM NEW YORK (1981) (dir. John Carpenter)
Made when New York still had its tasty crime-capital reputation, Carpenter’s dystopian sci-fi presents us with the New York of the future, ie 1988, and imagines that the authorities have given up policing it entirely and simply walled the city off and established a 24/7 patrol for the perimeter, re-purposing the city as a licensed hellhole of Darwinian violence into which serious prisoners will just be slung and then forgotten about, to survive or not as they can. Then in 1997 the President’s plane goes down in the city and he has to be rescued. New York is re-imagined as a lawless, dimly-lit nightmare. Not a great place to live. Photograph: Allstar/Cinetext/MGM.
LOGAN’S RUN (1976) (dir. Michael Anderson) This is set in an enclosed dome city in the post-apocalyptic world of 2274. It looks like an exciting, go-ahead place to live and it’s certainly a great city for twentysomethings. There are the much-loved overhead monorails and people wear the sleek, figure-hugging leotards, unitards, and miniskirts. The issue is that people here get killed on their 30th birthday. Some people escape the dome city to find themselves in deserted Washington DC, which is a wreck by comparison. Photograph: Ronald Grant Archive
BLADE RUNNER (1982) (dir. Ridley Scott)
This film presents us with Los Angeles 2019, a daunting megalopolis in which “replicants” may be hiding out — that is, super-sophisticated organically correct servant-robots indistinguishable from actual humans, who have defied the rules forbidding them to enter the city. Special cops called “blade runners” have to hunt them down. The city is colossal, headspinningly big, a virtual planet itself; it is cursed with terrible weather, with very rainy nights, but interestingly hints at the economic and cultural might of Asia with loads of billboard ads from the Far East. Again, the crime figures may make this city a bit of a no-no. Photograph: Allstar/Cinetext/Warner Bros.
ALPHAVILLE (1965) (dir. Jean-Luc Godard)
Alphaville is a city on a distant planet and a very grim place, subject to Orwellian repression and thought-control by its tyrannical ruler, an AI computer called Alpha 60. The city is seen largely at night, with drab buildings which have neither the techno-futurist furniture nor the obvious decay that you expect from sci-fi dystopia. This is because it was filmed in 1960s inner-city Paris: Alphaville is the French capital’s intergalactic banlieue twin-town. Again, this isn’t a great movie-futurist city to settle down in, although the property prices are probably reasonable. Photograph: British Film Institute.
THINGS TO COME (1936) (dir. William Cameron Menzies)
The state-of-the-urban-art British city of Everytown is here shown, from the year 1940 to 2036. A pleasant place is entirely ruined by a catastrophic war which lasts decades and plunges the city into the familiar future-city mode B: post-apocalyptic chaos. The city is basically rubble and hideous gas and poison warfare have made matters worse. Cynical and ambitious types aspire to control Everytown, but the place has been made the nexus for human vanity and ambition. Another future city with a bad reputation. Photograph: ITV/REX
AKIRA (1988) (dir. Katsuhiro Otomo)
Neo-Tokyo, 2019. This gigantic city is like an impossibly huge sentient robot life-form in itself. It was built to replace the “old” Tokyo which was immolated in a huge explosion. Now the new city is a teeming, prosperous, hi-tech place but more than a little anarchic and strange, always apparently on the verge of breaking down, and also incubating weird spiritual forces. Biker gangs do battle there: the Capsules versus the Clowns. An exciting place to settle down — seen in the right light.
SLEEPER (1973) (dir. Woody Allen)
Greenwich Village in 2173 is a startling place: part of the 22nd-century police state in which the people are kept in a placid condition with brainwashing. A nerdy bespectacled health-food-store owner, who has been cryogenically frozen in 1973 and awakened into this brave new world, must now battle against the forces of mind-control. This Huxleyan futureworld actually looks rather pleasant, the architecture, décor and public transport are all not bad, and these are cities with “Orgasmatrons” which are guaranteed to give sexual satistfaction to those inside them. Photograph: Ronald Grant Archive
MINORITY REPORT (2002) (dir. Steven Spielberg)
Washington in the year 2054 is eerie and disorientating: a shadowy, noir-y city which appears often to be underlit, and yet it certainly enjoys the benefits of the digital revolution. Moving posters are the norm (actually, they’re commonplace in cities now) and images, text and data on screens can be manipulated with extraordinary ease. The populace is policed by a specialist unit called “PreCrime” which can predict and pre-empt the lawbreakers, but their prophetic dominance has created a spiritual malaise in the city’s atmosphere.
BABELDOM (2013) (dir. Paul Bush) This cult cine-essay by Paul Bush is all about a fictional mega-city called Babeldom. Where this city is supposed to be is a moot point. It is everywhere and nowhere. At first it is glimpsed through a misty fog: it is the city of Babel imagined by the elder Breughel in his Tower Of Babel. Then Bush gives us glimpses of a place made up of actual cities and then computer graphic displays take us through how a city develops its distinctive lineaments and growth patterns. Of all the future-cities on this list, Babeldom is probably the weirdest.
This article was amended on 30 January 2014 to correct the spelling of Paul Bush's name.
One of the best novel I’ve read recently was The City and the City by China Miéville. Quick notes I’ve taken while reading it:
What struck me (as well as lots of other readers of course) as fascinating in this book was the role played by the cityscape in the whole narrative. The action takes place in the distinct cities of Besźel and Ul Qoma. However, both of them actually occupy the same physical space. It’s the city and the city. Because the citizens chose this separation, Besźel and Ul Quoma are perceived by people as two different cities… which means that inhabitants are taught to “unsee” or “unhear” the persons from the other city:
“They knew I was in Ul Quoma: I could find them and could walk alongside them in the street and we would be inches apart but unable to acknowledge each other. Like the old story. Not that I would ever do such a thing. Having to unsee acquaintances or friends is a rare and notoriously uncomfortable circumstance.“
Unseeing, as described above, is supposed to be unconscious. This ability is important because it doesn’t mean that people would’nt notice anything (e.g. if you drive in Beszel, you have to be aware of Ul Qoma car presence but you must not see them). This of course means that this ability is taught very early to children and that each cities has its own peculiar design/color/shape/architecture. This “unseeing” process is so deeply grounded in the cities denizens that it almost act as a physical barrier.
The act of ignoring this separation, even by accident, is called “breaching”. Illegal passage between the two cities or discussing with an Ul qoman citizen while being in Beszel can be qualified as “breach” (” Someone said graffiti were appearing on walls in Ul Qoma in styles that suggested Besźel artists.“). But this is hard to do, as shown by this excerpt:
“An elderly woman was walking slowly away from me in a shambling sway. She turned her head and looked at me. I was struck by her motion, and I met her eyes. I wondered if she wanted to tell me something. In my glance I took in her clothes, her way of walking, of holding herself, and looking.
With a hard start, I realized that she was not on GunterStrász at all, and that I should not have seen her.
Immediately and flustered I looked away, and she did the same, with the same speed. I raised my head, towards an aircraft on its final descent. When after some seconds I looked back up, unnoticing the old woman stepping heavily away…“
Besides, the fact that the twin cities exist in the same physical space leads to highly curious topological problems… such as the intriguing typology of places:
Total areas: locations which are entirely in one of the two cities
Alter areas: locations which are entirely in the other city (as a resident of your city, you would have to ignore it).
Crosshatched areas: places where inhabitants of both cities walk alongside one another (unseeing each other). Most of the crosshatched areas have different names depending on which city you’re in. However, some crosshatched locations (such as Copula Hall) have the same name in both city as this place plays the role of a border between the two towns.
Dissensi: “As the two cities had grown together, places, spaces had opened between them, or failed to be claimed, or been those controversial dissensi“. This is perhaps the most curious
And this is just part of the remarkable vocabulary that the author employed to create this odd geography. See also “fractured city boards”, “Schrödinger’s pedestrian”, “maybe-grosstopic proximity”, not to mention Orciny (I don’t want to spoil anything about this).
Why do I blog this? I am currently preparing a workshop (planned to be conducted in Zürich at the end of the week) and I wonder whether I could use this spatial typology in the design brief (to engage students in designing locative media based on this universe). Despite the importance of spatiality in this novel, it’s curious to see that the various covers do not try to pick on that. I would have been intrigued to see how the cities could have been represented visually.
The relationship between architecture and photography is so old as both disciplines. While Anne Elisabeth Toft asks “Is it possible to capture, translate and transmit architectural experience via representations?” we can recall to the most recent work of the filmmaker and artist Wim Wenders, called Places, strange and quiet which is based on a fascinating series of large-scale photographs taken in countries around the world from Salvador, Brazil; Palermo, Italy; Onomichi, Japan to Berlin, Germany; Brisbane, Australia, Armenia and the United States. Wenders pointed on his latest publication:
When you travel a lot, and when you love to just wander around and get lost, you can end up in the strangest spots. I have a huge attraction to places. Already when I look at a map, the names of mountains, villages, rivers, lakes or landscape formations excite me, as long as I don’t know them and have never been there … I seem to have sharpened my sense of place for things that are out of place. Everybody turns right, because that’s where it’s interesting, I turn left where there is nothing! And sure enough, I soon stand in front of my sort of place. I don’t know, it must be some sort of inbuilt radar that often directs me to places that are strangely quiet, or quietly strange.
But what about photographing not buildings, but landscape, urban voids and ruins? Can we talk about the same relationship as in between architecture and photography?
Most of Wim Wenders‘ photographs are created during his personal travels and while location-scouting for his films. From his iconic images of exteriors and buildings to his panoramic depictions of towns and landscapes, it’s not strange to find some of his movies accompanied by photo exhibitions and publications such as The Heart is a Sleeping Beauty as part of The Million Dollar Hotel or his 1999 film Buena Vista Social Club which was featured with the companion book by Wim Wenders and Donata Wenders.
Wim Wenders was a painter before he started working on film and photography, and he talked about this in an interview with Michael Coles:
I was heavily influenced by the so-called New American Underground. A lot of American painters made movies in the mid to late ’60s, Warhol being the most famous one. There was a whole retrospective traveling through Europe at the time. I saw these films in ’66 or ’67, and that was very important for me. I wrote about them, too. I wrote about Michael Snow especially, and a film that he had made called Wavelength (1967). It was the first article I wrote. Wavelength was a painter’s film. It was actually only one shot, a painstakingly slow zoom across a room toward the windows. Day and night were passing. Nothing much happened. It was very painterly. My first films were basically landscape paintings, except that they were shot with a movie camera. I never moved the frame. Nothing ever happened in them. Each scene lasted as long as a 16-millimeter daylight reel, which was about four minutes. There was no editing involved, other than attaching one reel to the other.
Wenders photographic work is obviously very cinematic. His approach to catch the right moment and the right place, his sensibility to transmit with images what a urban place can mean and the way he freezes different urban context is widely poetic and full of literary references.
Wenders points that he doesn’t think that any photographer has anything else in mind than that particular moment he is capturing. This is the main guideline of the photo-work of the exhibition that will take place at the Haunch of Venison, in London.
“…but a story,
from that story came a script,
and from the script a film -
which never wanted to conceal
that it might just as well have become a song:
a song about a different America
beyond that great big Dream,
where truly
everyone
is
equal.”
- Wim Wenders
As he said, “discovering the story that a place wants to tell. That’s my main concern, my attitude. Listening to the place. For me, taking a picture is more an act of listening, so to speak, than of seeing.” Now, the questions hidden in every picture are always the same:
What happened to that place? What happened to those people? How does this house or this street or this landscape look now, 10 or 30 years later?
Concrete Islands is a group exhibition of photography and video exploring contemporary experiences of utopian architectural projects. For many architects modernism was a physical manifestation of human progress and, as architectural historian Colin Rowe wrote in The Architecture of Good Intentions, “The architect could stipulate an intrinsic connection between the form of his buildings and the condition of society.” The works in Concrete Islands, by a selection of international contemporary artists, document, celebrate and critique architectural projects designed with inherent social and political values that now exist in various stages of inhabitation, dereliction and destruction.
The influence of architects to control space and determine its social structures alters over time. The artists each provoke an emotional response from the architecture as they find it now, adding their own narrative and interpretation, and exposing new relationships between the architecture, society and nature. As the title Concrete Islands suggests, what we find is architecture that exists in some form of isolation – whether that is geographical, social or ideological.
Andreas Angelidakis often introduces fiction and fantasy into his work to reveal truths about architecture. The film ‘Troll’ tells the story of a modernist, low-income apartment building in Athens that wants to be a mountain. The building, called Chara (‘Joy’) was built by Spanos and Papailiopoulos architects in 1960, taking up an entire city block with a network of interior gardens. Over time it has felt the effects of Athens’ extensive urbanization and deteriorating economy. Angelidakis takes a leap of imagination, suggesting that the accumulation of plants and soil in this garden-housing overtakes the architecture and Chara wants to become a mountain and leave the city altogether. Angelidakis suggests that ruins are just buildings on their way to becoming nature.
Iwan Baan’s work is characterized by his portrayal of people in architecture, revealing the context, society and environment around architecture. He has photographed two of the most ambitious urban projects of the 20th century, Chandigarh and Brasília, both conceived out of political agendas and presenting the future as conceived by its creators. Baan’s images show real life taking place in these two invented cities that have adapted to everyday social rituals and basic needs. Oscar Niemeyer’s Museu Nacional provides little protection from the elements within Brasília’s urban plan laid out by Lúcio Costa. A young man remains enthusiastic as he is drenched in the rain, while small crowds find shelter under the building’s entrance ramps. In Le Corbusier’s Palace of the Assembly in Chandigarh two men are viewed bathing and dressing themselves through the perforated concrete façade. Whether they live or work in the building is ambiguous, but here they have found a space suitable to conduct their morning routine.
Over the course of many journeys to Eastern Europe and Asia between 2003 and 2010, Frédéric Chaubin has been searching for and photographing atypical examples of architecture dating from the late Soviet era. Largely located in regions on the periphery of the former USSR, such buildings are defined by a utopian formal language uncharacteristic of the standard paradigms of Soviet state architecture. The buildings express the dreams of architects that were educated within a strict Soviet system yet, perhaps as a paradox, managed to achieve immense creative freedom in their work. According to Chaubin, this diversity of architectural style during the late 1970s is an expression of the demise in Soviet totalitarian homogeneity. His deliberate enhancement of the dramatic dimension to these buildings pays homage to the imagination of those non-conformist architects and underscores the fictional dimension of history.
Le Val Fourré was built in the 1960s in the Parisian banlieue of Mantes-la-Jolie as a large scale, optimistic project to meet the increased demand for homes in the city. Densely populated, under resourced and poorly integrated with public transport, the residential project has become a place of escalating frustrations and civil unrest since the 1990s. During a residency at Le Chaplin in Mantes-la-Jolie, mounir fatmi made several films documenting the gradual demolition of Le Val Fourré. ‘Architecture Now! Etat des lieux #1’ focuses on an individual apartment as it is torn down by a bulldozer. The men demolishing the building are as absent from view as its former residents, leaving the social implications of such an act to the imagination. As the architecture is slowly destroyed, nature is revealed.
‘Gan Eden’, a film by Niklas Goldbach, also inverts the relationship between architecture and nature. It was filmed in 2005 in the remains of the Dutch pavilion designed by MVRDV for the World Expo 2000 in Hanover, Germany. The pavilion was intended as a multi-level park but was left to decay when the Expo closed. Goldbach’s film sees two men cruising in the decaying pavilion as an act of re-appropriation. In a text in the accompanying catalogue, the architects celebrate the creation of a new ruin in this transition from utopia to distopia. Overcome by nature, the pavilion became the park it had always aspired to be.
About the artists
Andreas Angelidakis runs an experimental practice in Athens, Greece, that is involved in building, designing and speculating the contemporary ecosystem of screens and landscapes. His medium is habitation, of buildings, clouds, spaces, furniture, videos, online communities or exhibition spaces, and operates at the intersection of systems: Art and Architecture, Virtual and Real, Building and Nature, Ruin and Construction. His work has been exhibited at the Venice Architecture Biennale, Sao Paolo Biennial, ExperimentaDesign in Lisbon, and Espace Culturel Louis Vuitton and Jeu de Paume in Paris. www.angelidakis.com
Dutch photographer Iwan Baan is known primarily for images that narrate the life and interactions that occur within architecture. Born in 1975, Iwan grew up outside Amsterdam and studied at the Royal Academy of Art in The Hague. He collaborates with many architects including Rem Koolhaas, Herzog & de Meuron, SANAA, Frank Gehry, Toyo Ito and Zaha Hadid. His photography has been featured in exhibitions at MoMA in New York and the Architectural Association in London. He has also conducted documentary projects across Africa, Asia and Latin America. www.iwan.com
Frédéric Chaubin, born in Cambodia, is an artist, writer and editor-in-chief of Citizen K magazine for the last fifteen years. His photography considers architecture as an expression of its historical, cultural and anthropological condition. In 2003 he began a seven year project photographing unusual structures within the former USSR. 'Cosmic Communist Constructions Photographed' was published by Taschen in 2011. Solo exhibitions include ZKM Museum of Contemporary Art, Karlsruhe, and the Storefront for Art and Architecture, New York. www.fredericchaubin.com
mounir fatmi was born in Tangier, Morocco in 1970. His practice involves constructing visual spaces and linguistic games that aim to free the viewer from their preconceptions. His videos, installations, drawings, paintings and sculptures bring to light our doubts, fears and desires. His work was featured in Paradise Now! Essential French Avant-Garde Cinema 1890-2008 at the Tate Modern in London and Traces du Sacré at the Centre Georges Pompidou in Paris. www.mounirfatmi.com
German artist Niklas Goldbach creates video, sculpture and photographic works that focus on dystopic aspects of architecture. Gan Eden is the second in a series of videos about utopia in urban culture. His films have been screened at the International Architecture Film Festival Rotterdam, Temporary Kunsthalle Berlin and the Barbican, London. He was an artist in residence at the Palais de Tokyo, Paris, in 2007/08. www.niklasgoldbach.de
After a really long time, I found myself in Second Life Again
at first I thought the teleport took me to the wrong place
Could this really be the same lazy suburban island I left a few years ago?
And where was everybody? The place felf like the day after an invisible bomb
I guess this was not a regular bomb, it was just an explosion of development,
it made me think of all the hype that surrounded Second Life a few years back.
Obviously made invertors placed their money here. I guess they lost it,
and most probably because they promoted Second Life as a "digital revolution",
and not as the niche geekfest it really is.
another failed capitalist expansion, that took everybody to nowhere.
I peeked at vacant spaces inside generic corporate salary-buildings
flew up to the sky, and decided to leave
I saw a bridge and another, uninhabited island, strangely cut in half.
I assumed it was the graphics setting on my pc,
and as I flew closer the rest of the island would come into view
This blog is the survey website of fabric | ch - studio for architecture, interaction and research.
We curate and reblog articles, researches, writings, exhibitions and projects that we notice and find interesting during our everyday practice and readings.
Most articles concern the intertwined fields of architecture, territory, art, interaction design, thinking and science. From time to time, we also publish documentation about our own work and research, immersed among these related resources and inspirations.
This website is used by fabric | ch as archive, references and resources. It is shared with all those interested in the same topics as we are, in the hope that they will also find valuable references and content in it.
