In this post I’m going to try to articulate some of the concerns I have about the commodification of public space through technology. As networked, augmented, technologically mediated experiences start to dominate our lives, how do we make space for non-consumption based activities, how do we design new forms of common space for reflection and conviviality?
The post has been in draft form since mid November after I went to the service celebrating the life of my favourite Flatlander and good friend, Nic Hughes. In the church was a projection, made by Nic, that sparked a chain of ideas. This post is trying to collect them together. On a side note, I love the fact that Nic continues to challenge and inspire me in his death, I’m sure this will be an ongoing thread in my life, I’m going to continue to blog about Nic’s influence on my thinking in celebration of a great design mind.
Projecting ‘THIS SPACE IS NOT FOR SALE’ and ‘GOD IS FOUND IN THE SHIT’ onto the wall of a church shocked me slightly. My first thought was: surely you’re not allowed to do this, the church wouldn’t stand for it. It’s an act of rebellion and nonconformity, this is bound to be looked down upon by an institution of such conservative values. But I wasn’t quite sure why I thought this, it’s been niggling me ever since.
It maybe due to the medium of projection itself, it seems to be far too flippant for a place of worship – the church is a space for frescos and stained glass; mediums that last, hold ideas in concrete form. A projection is too ephemeral, too ‘light’, to exist in a church. So in a world were screens are being placed everywhere, will the church be one the last places to succumb; a place of digital resistance, where the flow of data is slowed, frozen in an ideological time lock.
I don’t know the context in which Nic produced the work, I think it was during his time involved with Vaux. But as I entered the church, it hit me like a truck, the reconceptualisation of the church as a space away from the dynamics of free market capitalism is both appealing and something I’d never fully considered. Although the writing of George Bataille (in particular Against Architecture) and Henri Lefebvre have long been favourites of mine, I’ve never fully embraced the role of the Church in contemporary spatial politics.
“What is an ideology without a space to which it refers, a space which it describes, whose vocabulary and kinks it makes use of, and whose code it embodies?” Lefebvre demands. “What would remain of the Church if there were no churches?” Lefebvre writes. “The world of commodities would have no ‘reality’ without such [spatial] moorings or points of insertion, or without their existing as an ensemble,” he reminds us. “The same may be said of banks and banking-networks vis-a-vis the capital market and money transfers.” Notbored
In an era of supermodernity, where the non-spaces of ultra-captialism reign supreme, the common space of contemplation away from consumer demands must be one of the main attractions of the church. The physical and mental spaces of worship will always remain other to the forces of contemporary consumption. As every inch of the globe becomes ever increasingly constructed to aid smooth consumption, does the church offer a new role as a sanctity away from consumer pressures?
My obsession with the politics of space have always been focussed on the materialisation/concretisation of certain ideological and philosophical positions. Therefore, my reading of churches and cathedrals has remained at a level where I see them as the embodiment of authoritative and oppressive power. You only need to travel around Italy to fully understand the role of architecture in the meditation and promotion of a higher being. The architecture is literally awe-inspiring, it makes one feel small and humble, in the presence of something greater than oneself.
I also know that worship doesn’t only occur in great temples and cathedrals, it also occurs in humble surroundings, from halls to huts. You only need to travel to the light industrial estates off Old Kent Road on a Sunday to see the vibrancy and popularity of the African Churches. In these ex-spaces of production, warehouses get re-appropriated to gather people together to sing and pray. Although the architecture of faith is important to frame the activity, the programmatic function of the space comes from the community – individuals belief, intention and action.
I think what I’m getting at is something similar (yet less articulate) to my friend Adam Greenfield‘s, The City Is Here For You To Use. We are the city, our patterns of behaviour and actions construct the cultural fabric of our cities, but we are also participating in the digital layer of our urban condition, we need to be proactive in the construction of spatial relations. We need to take the power back. The emergence of new forms of contemplative spaces will emerge through the collective need and desire for them. They can be supported by new technologies, or destroyed by them, but whatever happens, unless we want our spatial experience to be dominated and controlled by the corporate elite, we need to find digital common spaces. We need to find the role of the individual in the construction of our socio-spatial future.