allows a place to grow.
This book builds on the work of one of the authors, Richard Sennett. In 1970, when The Uses of Disorder was published, the reasons Richard saw behind the ‘overlap of so many different kinds of life’2 in the Garment District was that none of the different parts of Manhattan’s lower midtown had sufficient power to build its own limits.3 The author also warned that ‘abundance’ was erasing this vitality from city life, both by creating boundaries and by eliminating the need to share resources with people around you. Hudson Yards is a manifestation of the effect which The Uses of Disorder warned that a concentration of wealth and power could have on the city. It epitomises New York’s transformation into a real estate-driven city.4 If The Uses of Disorder saw modernist developments as impositions of order that were erasing city life, today the forms of order imposed come from a globalised real estate industry.
A vital and open city does not occur naturally. There are places where improvised activities and social interaction do not happen because the rigidity of the urban environment does not allow this improvisation to take place, and planning for disorder is necessary. When architect Pablo Sendra read The Uses of Disorder, he decided to explore which urban design interventions could enable the kinds of disorder that allow for unplanned activities and provide an open-ended urban configuration that can change according to people’s actions. This book proposes urban design experiments for those places where spontaneous activities and social interactions do not occur. It does not propose design strategies for places where informality and sociability are already happening, but it rather explores disruptions in urban design that can dismantle overly rigid environments.
This collaboration between architect Pablo Sendra and sociologist Richard Sennett revisits The Uses of Disorder ideas of a ‘disordered, unstable, direct social life’5 and turns them into urban design experiments that put them into practice. In the first part of the book, Richard Sennett reflects on the context which led him to write The Uses of Disorder and on its meaning today. Richard then explains his proposal for an Open City, which can release the rigidity of prescriptive environments. In the second part of the book, Pablo Sendra proposes urban design experiments which disrupt overly ordered urban environments, encourage the unplanned use of public space and provoke social interaction. Pablo’s piece is not a prescriptive manual; rather, it encompasses suggestions for how design can become more open-ended in scope and more collective in practice. The third part of the book is a discussion between Pablo Sendra and Richard Sennett, moderated by editor Leo Hollis, in which they reflect on the implications of The Uses of Disorder today.
Richard Sennett
The Politics of the Hidden City
In 1804, midway through the military conquest of Europe, Napoleon laid out laws to regulate civil society in France and throughout his empire. The code civil imposed order on everyday life by regulating family affairs, defining school curricula and organising religious practices. This was the first great piece of modern social engineering.
Little more than a decade later, Napoleon’s empire lay in ruins, as did his formal, rationalised plans for civil society. Writer and political thinker Benjamin Constant was happy to see it fail, but what was to replace it? Rather than return to the ancien régime past, or to the violent ideologies of the Revolution, he dreamed of a different kind of civic organisation. In his ‘The Liberty of the Ancients Compared with that of the Moderns’ in 1819, Constant argued for an ordinary life in which people are personally stimulated by the unexpected; in which social experience expanded beyond the values of like-minded ‘in groups’; in which political certainties are confronted. In Constant’s ideal society, people learn to live with, and indeed benefit from, ambiguity, contradiction and complexity. The life-stream ran deep, he argued, rather than clear. This life-stream ran through a city.
Constant proposed that a city like Paris possessed three characteristics. In the old, prerevolutionary city, rich and poor lived cheek-by-jowl with one another but did not mix. It was a city of indifferences. In the revolutionary city, especially during the 1792–94 Reign of Terror, people who did not conform to the dominant powers were hunted down and guillotined; difference became a crime. After Napoleon’s fall, from 1815 to 1830 Constant lived in a Paris whose streets teemed with people who were mutually, intensely, nervously aware of one another, but who allowed each other space to lead separate lives; the citizens were both traumatized and tamed by history’s disorder. This third, chastened Paris embodied Constant’s idea of civil society.
In this book, we explore what Constant’s vision might mean today and how it could perhaps be designed. The project began fifty years ago when I, Richard Sennett, wrote The Uses of Disorder. I knew little about Napoleon then and had never heard of Benjamin Constant. But in probing the connections between self and city, the book explored a particular version of civil society. It was premised on the not-remarkable observation that personal experience expands by turning outward rather than inward. Similarly, civil society emerges as individuals become less self-involved and more socially engaged.
But how? I argued that a dense and diverse city engages people in a particular way. It is not just a matter of exposure to or toleration of the city’s many ways of life. To connect with others who differ racially or religiously, whose ways of loving are alien, who come from distant cultures, people have to loosen up inside themselves, treating their own identities as less absolute, as less definable. You could say that people have to engage in a kind of self-disordering.
This leaves us with a big and concrete problem. A city is a physical solid that contains many different ways of living. In old French usage it is both a ville – the solid of buildings and streets – and a cité – the behaviour and outlook adopted by the people who lodge within the physical place. Could the kind of civil engagements envisaged in The Uses of Disorder be made physically? Could the buildings, streets, and public spaces be designed to loosen up fixed habits, to disorder absolute images of self?
Once printed, I was still not satisfied that I had good answers to constructing civil society materially. As I have worked increasingly as a practical city planner, this lack of material answers has remained a grave defect, in my mind – and it generated the collaboration in this book. Here, architect Pablo Sendra explores how the adaption of flexible urban infrastructure can loosen up and enrich life on the ground. Sendra’s aim is to design infrastructure that permits community innovation and surprising configurations. Though these designs could enable a complex, diverse, loose city to function, they alone cannot cause it to exist. They are tools, necessary but not sufficient for creating a nurturing urban civil society. The mark of a complex, diverse, loose city is that a person can look back and reflect that ‘life turned out differently than I expected’. That reflection is just what Benjamin Constant thought to be the rationale of civil society – life beyond the ordained, the prescribed – even though he never contemplated the sewers of Paris as a tool for creating this experiential freedom.
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Napoleon’s code civil was revolutionary in that it afforded all citizens equal rights – albeit only if those citizens were male. Napoleon championed ‘family values’ that tied women to their husbands and disenfranchised illegitimate children. Again, the code afforded religious liberty to all, freeing Protestants and Jews to pray openly in France, but it also reintroduced legal slavery into French colonies. This troubling document had a profoundly positive effect, even so, on the later pursuit of civil rights. In particular, it decreed equal schooling for all. And such demands for educational
