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The Paolo Soleri

Paolo Soleri, now 91, was born in Turin and studied architecture there. He came to the US in the 1940s to work with Frank Lloyd Wright at Taliesin West. (He recounts amusingly (The Urban Ideal, 23-4) that with the little English he commanded at the time, he found himself on a bus to Tolleson, Arizona before being set right.) After a few years back in Italy, he returned to Arizona, setting up an architectural center of his own, Arcosanti. Much of its income came from handcraft projects, such as cast metal bells; but it has also been a laboratory for his architectural ideas.

He’s a visionary, who has seen certain ecological issues very clearly — notably, that the most sustainable mode of living for billions of humans on this planet of ours is to cluster together in cities, leaving as much as possible of nature to nature. Check out the wide-ranging interview with Jerry Brown (1, 2), from back when Brown was doing his radio program We The People. There’s a paradox in Soleri’s choice of a non-urban site for the project — a spot that began as wilderness but has been swamped by the development of Scottsdale and greater Phoenix. (Brown, introducing Part 2: “a place called Arcosanti, an urban, well it isn’t an urban laboratory, but it is a desert laboratory about a type of urban space and the people are there, what I would say a very elegant, frugal and dense, and complex way of being.”)

Along with his years of advocacy and charismatic projection of green architecture, though, he has built a few very interesting practical projects outside Arcosanti. During the Italian interim, for example, he designed the Solimene ceramic factory at Vietri on the Amalfi coast. Its fluted exterior alternates between glass and columns covered with tiles and plates from the factory’s own production.

And in 1965, at the Santa Fe Indian School, he designed and built an amphitheater, known for decades as “the Paolo Soleri”. By his account, it was conceived for Native American theatrical performance, but it is also well known for graduations, community functions, and music. The school has lately been demolishing a number of its older buildings, including several of real historical interest — check out the murals in the old photo of the dining room. And now they plan to take down the amphitheater as well (the title of my post is from a report by a local TV station).

There’s a petition to urge the head of SFIS to reconsider the demolition. Please sign if you’re interested. Senators Bingaman and Udall have expressed support for the preservation of the amphitheater, if not yet promised funds. And here’s Lyle Lovett speaking on the issue.

(Via Conrad Skinner. Updated after comments.)

I feel like I visited most of the abandoned malls in this photo-essay when they were still operating. Or maybe not. It’s hard to say. I suppose that’s the point.

Via.

In this era of bottom lines, Simon Sadler asks if we might not consider the other end of things.

Many faculty and students are stepping up to the plate this year to explain the bottom line on why public education is vital for our economy and for social justice. Is there also a way we can talk unabashedly about the top line, the improbable ambition of the institution, its libraries and labs and gardens and concerts, its saved lives in its hospitals and classrooms, unafraid of sounding elitist because the top line too is testament to UC’s splendid publicness?

Let there be light: not a bad pitch. Abstract. Benign, but grand. Secular, yet still echoing with religious thunder. It doesn’t short-sell the purpose of the UC. We are, however, feeling pressured to invent more positivist missions with greater customer orientation and more directly measurable outcomes—more bottom lines, in short, and fewer top lines.

Just as at the UC, senior administrators for the New York Public Library are working with consultants toward “reinventing” their institutional role. None of that, though, seemed to have got to our docent. He unhurriedly recounted the lessons the New York Public Library learned from the other great libraries since Alexandria, and stories of readers who’d come in off the street, read economics books, and gone from rags to riches, and he recalled tales of immigrants who’d been allowed to read books in their own languages denied them in the countries they had left, and he meditated on the depositing of materials for research not yet imagined. And through it all he was cannily reminding us that a choice had been made, and was still being made, between wonder and disenchantment.

There’s a beautiful little metaphor in that post, well worth the moment it will take you to read the small rest of it.

Speaking of period dramas on television, John Rogers recently told me to watch Life on Mars. So I am. And so far it’s really quite good: early Hill Street Blues meets A Connecticut Yankee in King Arthur’s Court (or something).

Anyway, the thing I’m enjoying most is the show’s relentless critique of nostalgia. The main character, a contemporary British detective who finds himself transported back in time to Manchester in 1973, can’t seem to decide if he misses his friends or his cell phone more. When he’s at his most despairing, in the early episodes at least, he focuses on the dearth of creature comforts available to him. Even if you weren’t trained as an environmental historian, the emphasis on material conditions — a lack of central heat, spotty electricity, a studio apartment appointed with a twin bed — is pretty obvious. It’s a healthy reminder that the past, even the recent past — forget the damp and drafty castles of the Middle Ages — was pretty grim.

The point may be that our current age is wondrous, filled with innovations straight out of science fiction, especially in the realm of policing and medicine. Regardless, though I suspect historians are especially cranky about the emptiness of nostalgia, I think the show gets its view of the historical city just right: unlike Mad Men, which makes the early 60s built environment seem awfully appealing — that furniture! that color palette! — Life on Mars suggests that urban life used to suck.

Robert Arnesen’s egghead sculptures are a prominent feature of the UC Davis campus. I learned only recently that one was duplicated for an installation in San Francisco.

Reproductions of Arneson’s Yin and Yang Eggheads appear along the Embarcadero, situated together just east of the Justin Herman Plaza fountain, across from the Port of San Francisco Ferry Building. The sculpture was dedicated in mid-December. A plaque recognizes it as a reproduction of one in a series of five acrylic-on-bronze sculptures commissioned for UC Davis.

A native of Benicia, Arneson taught ceramics at UC Davis from 1962 to 1991. His Egghead sculptures were created for specific campus locations and were installed during 1991-94. The original Yin and Yang Eggheads sit outside the UC Davis fine arts complex courtyard, where they were positioned by Arneson himself shortly before his death in 1992.

The eggheads that appear in San Francicso were cast in 2002 from Arneson’s original molds. Installers positioned the two Eggheads in San Francisco, orienting them like those at UC Davis.

I don’t know what they think the word “like” in that last sentence means, but here is the San Francisco Yin and Yang, from that same page:

And here is the original Yin and Yang, as placed, according to the article, by Arnesen himself:

Atrios points us to this Times article, by Jennifer Steinhauer, on the foreclosure crisis in Moreno Valley, out by Redlands in the Inland Empire. It’s inhibited by conventions of the genre, and the interviews seem only to have gone so far, but it’s suggestive — it sketches a picture of the community that took root on one street during the boom years, and the strains that were put on it by the bust.

The neighborly virtues of mutual consideration and assistance seem, in this telling, to go hand in hand with wealth, or with the exclusion of those whose wealth isn’t above a certain bar. For the established residents, moving into this neighborhood, ten years ago, was a move up, and a move away from rougher neighborhoods (El Monte, for example). And as foreclosure pushes some of them out, and the prices of the vacated houses fall to 1989 levels, they seem to fear that rough neighbors like the ones they moved away from (South LA is mentioned) may move in.

It’s possible that this element in the story is due to Steinhauer’s spin. Her concrete examples turn out to be a little more complex: for example, the line “I didn’t get this house that I paid a lot of money for to be next to a mechanic” is spoken by one of the new neighbors about one of the old ones, who’s fixing up cars to get by after losing his job. (And in context, it seems she’s objecting to being next to the auto work, not his person.) But the story left me gloomy again about our national inability to live with each other. A decent built and human environment is a right, and it’s one we generally deny to those who can’t pay a lot for it — true I think even if inadequately supported in this case.

[Editor’s Note: Adam Arenson (bio below), a friend and occasional commenter here, has graciously provided us with a guest post. Thanks, Adam, for doing this.]

Quick: What does your bank look like?

I admit it; I don’t know either. There are glassed-in tellers. There’s a metallic sheen off the ATMs. Some peppy posters promoting savings plans for dream retirements. But it all adds up to a rather anonymous décor. More than once the names and the colors have changed, and I hardly noticed.

But there are banks I remember. Growing up in San Diego, I recall the grand lobbies of the Home Savings banks, some with gurgling fountains and sculptures. They had parking lots, and wide arches framed the entrances. Most spectacular were the mosaics: thousands of little tiles arranged to show carefree beach scenes, vaqueros from the Californio past, Victorian ladies in their bonnets, Chinese miners and Franciscan friars. Going to the bank was a history lesson and a celebration of California identity; it was a civic space, a place to linger, a landmark for a child who hardly knew pennies from dimes.

Home Savings of America is no more; in 1998, the bank was purchased by Washington Mutual, which last year was seized by the federal government and sold to Chase. Though the Washington Mutual name has lingered, it too is gone: this month, its depositors are receiving Chase ATM cards, and, on the East Coast, Washington Mutual branches are being closed and sold off.

In this moment of financial turmoil, however, we as Californians should ask that the cultural assets of the bank be preserved. These mosaics, paintings, and stained glass artwork are a unique California treasure deserving protection.

This art is the legacy of Millard Sheets. For most of his career, Sheets (1907-1989) served as director of the Otis Art Institute (now the Otis College of Art and Design), where the library is now named in his honor. Beginning in 1952, Sheets, Susan Hertel, and Denis O’Connor spent three decades designing Home Savings banks and providing them with memorable art: In the Lombard branch in San Francisco, a mural provides a timeline of local history from Native Americans to the Golden Gate Bridge; at the Pacific Beach branch in San Diego, mosaics of Spanish missionaries and soldiers stand guard; in Studio City, images of vaqueros over the door are joined by prospectors and movie directors. Sheets completed commissions for the Mayo Clinic, the Honolulu Hilton, and Notre Dame University, yet his masterpieces are here in southern California, and they have been left vulnerable.

After the sell-off of Home Savings branches in the late 1990s, Sheets’s mosaics have come to grace a barbeque-grill vendor in La Mesa, California, and a mattress store on Santa Monica Boulevard in Los Angeles. Are the landlords cognizant of their significance, and to renters maintain and repair them? The fifty-foot-tall mosaics on the marquee banks are probably safe, but what about the small, two-by three-foot panels of life on the sea floor, or the delicate paintings of palomino horses?

This artwork is vernacular, with humble materials and few pretensions. Yet it is still worthy of preservation and care, an important public treasure alongside the holdings of the Los Angeles County Museum of Art or the Getty Museum.

We must look out for these mosaics, these paintings and stained glass, especially when their current owners—banks and real-estate developers—are desperate to liquidate assets and regain their footing. I’ve begun compiling an inventory of this artwork online and welcome additions from readers. Those concerned might also contact their local preservation board to ask that this artwork receive landmark protection, or perhaps arrange transfer to a local arts council or museum.

During these days when Californians have come to associate their banks only with bad news, we have an opportunity to preserve some of them as unique chronicles of our local history. Future generations will thank us for recognizing that, sometimes, a bank’s most precious asset is the bank building itself.

Originally from San Diego, Adam Arenson is an assistant professor at the University of Texas at El Paso, where he teaches nineteenth-century North American history, with a particular interest in the American West and its borderlands. He has published articles on Ansel Adams photography, library furniture, and more, and is co-blogger at makinghistorypodcast. He is working on a book manuscript,The Cultural Civil War: St. Louis and the Failures of Manifest Destiny, and co-editing a volume on frontier cities; more information here].

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