Collective Learning Hasbrouck Miller, Stella Ioannidou, & Ryan Leifield

MR: I wonder, however, what is the incentive to employ someone when one could be using gig platforms and outsourcing labor to other countries.

PD: I think it’s a smart observation. The firm owner’s choice becomes, why should I pay for health benefits when I can make everybody a contract worker? But my feeling is that those displaced workers, who used to have a salary and now forced to be contract workers, will themselves organize. I’m optimistic that they’ll recognize the injustice of this and I think we have greater awareness of how to organize against these unjust, unsustainable, and anti-worker neo-liberal practices. It might be how deprofessionalization happens. First the thesis: salary work in a supposedly prestigious profession; then antithesis: independent contractor just like other less prestigious workers; synthesis: a workerforward discipline that understands its worth. The profession’s gone, but being organized, we are economically astute and socially relevant. MR: What could be the mechanisms that we could use to organize across borders while our realities are so different?

PD: It’s such a good question. That is one that I do wonder about. In my work on different countries’ architectural professional organizations, and recognizing how nationally bound they are, how radically different they are, and how difficult it is to import positive workerforward initiatives from one country to another - it just makes me wonder why there’s not an organization that organizes internationally. There is the Union of International Architects, but its main concern is the portability of licensure from one country to the next. If you have a license in Portugal, does it equal a license in France? The organization’s purpose is totally for firm owners and how they can get as much work as possible without evaluating the conditions or relevance of that work.

MR: I wanted to talk more about authorship and creativity and the terms that architects use to describe themselves in the context of labor, as many are fascinated with the idea of immaterial labor and how it has shifted over the years.

PD: I think the concept of immaterial labor is very productive. It’s helpful to get architects to think that they’re working within the economy, that their immaterial labor is part of capitalism, and has come through economic paradigms of manufacturing, then service, and now knowledge work; it’s helpful in that historical context. There’s a lot of controversy around the idea of immaterial labor: immaterial labor is still material - some insist; or what we call ‘knowledge’, more broadly, isn’t actually new. My feeling is that it is good to keep alive the particularity of immaterial labor in terms of its workerist, autonomous origin which embraces a huge spectrum of workers - domestic, technical, managerial, etc – that in its radical rhizomatic nature makes it so powerful. It resists the division of labor, resists the division of status, makes one conscious of our sisterhood with caregivers, to doctors, and engineers. While I recognize that the term is controversial, I think it is very useful. MR: How can university, as a place, and as an entity can help us understand changes in the economy and organization of labor? PD: The Architecture Lobby is offering a summer school that is trying to address the question. It’s supposed to be a beta test of what the model of an ideal education is. And part of that is putting the role of the economy and understanding architecture as a profession on the table; we would be unlearning capitalism, rethinking what design is, and relocating architecture in that unlearning.

Mariana Riobom is an architect originally from Portugal and a graduate of the Yale School of Architecture. She is based in New York and is involved in teaching, writing and research projects. She has also practiced architecture in France, Italy and Japan.

Collective Learning

Networks of Labor and Care in Architecture

What does an architecture centered around a theory and an ethics of care look like? Is it possible for architecture as a professional discipline—born of a market-oriented, colonial logic—to restructure itself according to the values of repair, maintenance, and other forms of reproductive labor? Can the architect serve as caregiver?

In the first weeks of 2020, the three of us were invited to participate in the 2020 Venice Biennale under the theme of “Talking Trees”. The beginning of the endeavor found all of us employed in full time jobs in architecture, urban design, and museum work, embedded in the existing, rigid system of production and trying to survive within the softer enclosures of the socio-economic neoliberal apparatus. Our conversations were shaped by the disappointment and dissent we felt toward the exploitative models of work we chafed against in our professional lives. Our research was driven by our need to engage with alternative modes of working, knowing, and existing. We began by reading widely.

“Until quite recently no one seriously explored the possibility that plants might ‘speak’ to one another…. There is now compelling evidence that our elders were right—the trees are talking to one another…. There is something like a mycorrhizal network that unites us, an unseen connection of history and family and responsibility to both our ancestors and our children.” (Kimmerer, 2013)

There were innumerable, branching possibilities that the theme “talking trees” offered, but one direction resonated with us most: considering the tree as a member of an interconnected and interrelated network. We found that over the past few decades in the West, ecologists demonstrated that older trees within a forest will often transfer water and nutrients through root systems to neighboring younger trees, even to those of different species; that leaf canopies sometimes form microclimates to protect saplings; or that chemical secretions from one tree warding off disease or predators can warn other trees to defend themselves (Simard, et. al., 2012; Wohlleben, 2016). More resilient, healthier forests tend to be those that encourage communication and cooperation. Pushback to these findings, which has been considerable in certain academic fields, seems to be rooted in a worldview that demands that organisms be considered discrete and self-interested actors within an unforgivingly competitive universe.

Hasbrouck Miller (M.Phil), Stella Ioannidou (M.Arch), & Ryan Leifield (M.Arch)

We are not forestry experts, yet we choose to believe that trees, like humans, do not stand alone. Unsurprisingly, strands of this basic idea have existed within the collective knowledge of various Indigenous American cultures for generations, where they serve as an explanation or observation of how the natural world works and, therefore, as a normative proposition for how humans ought to act within the world. Extrapolating from the behavior of arboreal networks might then provide a model protocol for the exchange of information and resources among humans — one that is predicated on the embrace of gift economies, communalism, and social responsibility.

The Ngurrara Canvas II, painted by Ngurrara artists of Australia, was created to serve as evidence of historical land tenure in Australian court. The painting depicts communal water holes across the landscape. K. Dayman (Ngurrara Artists and Mangkaja Arts Resource Agency), Adrian Lahoud, 1997.

“The currency of a gift economy is, at its root, reciprocity. In Western thinking, private land is understood to be a “bundle of rights,” whereas in a gift economy property has a “bundle of responsibilities” attached.” (Kimmerer, 2013)

The pandemic arrived and our working method remained the same: individualized research with periodic video check-ins. Yet as the pandemic unceasingly unfolded and the fabric of our daily lives stretched and frayed, we began to rely on these virtual meetings for comfort, airing anxieties, and making observations on the inadequate support structures in our social and professional lives. The calls evolved into episodes of collective learning, inextricable from the personal support they provided, and in searching for the form this protocol could take within an architectural space, we saw that it existed already among young architects and students. In order The pandemic arrived and our working method remained the same: individualized research with periodic video check-ins. Yet as the pandemic unceasingly unfolded and the fabric of our daily lives stretched and frayed, we began to rely on these virtual meetings for comfort, airing anxieties, and making observations on the inadequate support structures in our social and professional lives.

We characterise commoning as a relational process— or more often a struggle—of negotiating access, use, benefit, care and responsibility (see Figure 12.1). Commoning thus involves establishing rules or protocols for access and use, taking care of and accepting responsibility for a resource, and distributing the benefits in ways that take into account the wellbeing

Commoning enclosed resources

A model for collective learning began to emerge:

Collective learning is commoning. We create a community that builds knowledge by interrogating the manifold limitations imposed by existing systems of oppression and inequality. Learning becomes an inextricable part of the practice of commoning and a form of sustenance that bonds us together.

As our weekly video calls became open forums for discussions of equitable work practices, we inevitably interwove comparisons of our own experiences with speculative ideals. We acknowledged the ways in which academic programs glorify a “no breaks’’ lifestyle and condition students to accept overexertion and exploitation for the sake of pursuing their creative passion, while marginalizing and undervaluing the structures of care required to sustain this ethic. We recognized an ethos of terminal individualism that pervades our discipline--the unrestrained genius, siloed in their obsession with realizing a singular, uncompromising vision.

“Historically, architecture, as we have seen, was at the very center of forming the independent genius-subject. This clearly posited the architect and his work outside of care. Care thinks of subjects “through connectedness with others,” on the ontological level as much as on the political one. [...] While independence, both as a philosophico-political concept and an economicmaterial reality, has defined the subject position of the architect, the philosophico-political idea of interdependence and the economic-material reality of dependence have shaped the subject positions of care workers.” (Krasny, 2019)

On the left: Still from Washing/Tracks/Maintenance: Outside by Mierle Laderman Ukeles, in which the artist methodically cleans the Wadsworth Atheneum as a performance. Ukeles’ work draws attention to the feminized maintenance infrastructure invisibly supporting the contemporary art industry. Ronald Feldman Fine Arts, 1973.

“The Death Instinct (“separation, individuality, Avantegarde par excellence, to follow one’s own path to death, do your own thing, dynamic change”) and the Life Instinct (unification, the eternal return, the perpetuation and MAINTENANCE of the species, survival systems and operations, equilibrium”).” (Ukeles, 1969)

Our work is grounded in care and imagination. We acknowledge the systems of support and care that — despite being rendered invisible under a capitalism-promoted ideology of independence — are necessary both for the production of life and the production of knowledge. We allow these systems to surface; we strategize with care and mobilize with imagination, working toward a practice that envisions radical and sustainable alternate futures.

It is unsurprising that this mentality is perpetuated in the professional world, both in the labor practices and in the wages paid. Young employees, who often graduate with exorbitant amounts of debt, expect to be overworked and underpaid and they begrudgingly or proudly accept their precarious work conditions. Advocating for higher pay and a 40 hour work week is antithetical to the ethos of practicing architecture, where the balance of adequate remuneration and the societal benefit of the work is often posited as a zero-sum proposition.

“Architecture isn’t a career, it is a calling!’ What? How had we fallen into the same ideology that Christianity used to make the poor feel blessed for their poverty? How could architecture have become so completely deaf to the labor discourse that it could so unselfconsciously subscribe to the honor of labor exploitation?” (Deamer, 2015)

A practice that is equitable and horizontal. Rather than reproducing structural inequalities and hierarchies that pervade our current socio-economic and academic system, we seek to distribute power horizontally, share knowledge and perform in collectivity, by forming reciprocal relations of rights and responsibilities. The horizontal distribution of power allows for equal access to participation and decision-making, but it extends beyond the limits of the group, to the humans and other-than-humans to whom we are bound and connected.

Architectural work outside of professional firms operates within this logic as well. The international biennale circuit is an extension of the dominant pedagogical and professional system undergirded by free labor, which values result over process and innovation over wellbeing. Maintaining the invisibility of labor permits the continued fetishization of the architectural object whose meaning and agency is fixed upon an arbitrary market value. An architecture that is predicated on subjugation and exploitation will only perpetuate those values in its output. Instead, reproductive labor (from housework and childcare to infrastructure maintenance and repair) needs to be recognized as central to the production and reproduction of the commons.

Members of The Architecture Lobby read the organization’s manifesto advocating for equitable labor practices in architecture and a reconsideration of the value system underpinning the discipline. (www. architecture-lobby.org)

“All activities, including those that we think of as political, involve a caring dimension because in addition to acting we need to sustain ourselves as actors.’’ (Tronto & Fisher, 1990)

“No common is possible unless we refuse to base our life and our reproduction on the suffering of others, unless we refuse to see ourselves as separate from them.” (Federici, 2019)

As we reflect on our role within the structures of professionalized architecture, we inevitably also question the ramifications of our work within the biennale economy. Does sustaining a system that depends on our free labor further undermine its value and the possibility of building equitable work structures in the future?

It is because of questions like these that we have described the contours and direction of our collaboration over the past year. In doing so we attempt to claim our own framework and agency by exposing the process of mutual care and collective learning that took place between us. The collaborative educational process that we have inhabited over the past year is a distillation of the ways in which all learning takes place, in which objectives and priorities are constantly shifting, in which the idea of “completion” is rarely sought or achieved, and in which moments of levity, anxiety, and insight arrive unexpectedly, occasionally in sudden flashes and, at other times, slowly and furtively.

We work to do away with the current structuring of practice and learning around the manufactured scarcity of material wealth and we re-imagine an architectural environment centered on an ethics of care, where collaboration becomes a form of meaningful sustenance, of bonding and connecting to others. We work to sustain a space for recognizing each other, becoming recognizable and, through acts of experimentation, arriving at a common vernacular. We iterate on this vernacular by gathering, reading, making connections, arranging and rearranging, on our pathway to find a collective voice and to construct meaning together.

Stella Ioannidou, Ryan Leifield, and Hasbrouck Miller are recent graduates of Columbia University working in the fields of architecture, urban design, and museum work. They were recently invited to participate in a methodological experiment as part of the Korean Pavilion’s Future School program for the upcoming Venice Biennale centered around the theme of “Trees”. They are currently based in Athens, Los Angeles, and New York.

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The Relationship between Different Spellings of “Urban Planning” in Asia and the History of Urban Planning in Northeast Asia (“都市计划”与 东北亚近代城市规划史的变迁) Written by Lai Ma Edited by Eve Passman

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The Death and Life of Shanghai Shikumen Written by Yining Lei Edited by Will Cao

Bao, Yalan (2019). What Remains: A History of Six Lanes in Shanghai. SmartShanghai. Retrieved from https://www.smartshanghai.com/articles/shanghai-life/walking-into-thelanes-of-shanghai Goldberger, Paul (2005). Shanghai Surprise: The radical quaintness of the Xintiandi district. The New Yorker. Retrieved from https://www.newyorker.com/magazine/2005/12/26/ shanghai-surprise Ruan, Y., Zhang, C., & Zhang, J. (2011). Shanghai Shikumen. Shanghai: Shanghai People’s Fine Arts Publishing House. Tay, Sue Anne (2015). Conversations: Jie Li on “Shanghai Homes: Palimpsests of Private Life”. Shanghai STREET STORIES. Retried from http://shanghaistreetstories.com/?p=7271 UNCC SoA (2015). Chinese Puzzle: The Shifting Patterns of Shanghai’s Shikumen Architecture. The Thinking Architect. Retrieved from https://thethinkingarchitect.wordpress. com/2015/10/21/chinese-puzzle-shifting-spatial-and-social-patterns-in-shanghaishikumen-architecture/ Yang, Jian (2014). Fears for the last of city’s historic shikumen. ShanghaiDaily. Retrieved from https://archive.shine.cn/metro/society/Fears-for-the-last-of-citys-historic-shikumen/ shdaily.shtml 上海石库门首尝抽户改造：抽离部分居民释放空间. (2020, April 27). Retrieved from https://new. qq.com/omn/HSH20200/HSH2020042700117700.html 上海市国民经济和社会发展第十四个五年规划和二〇三五年远景目标纲要. (2021, January 30). Retrieved from http://www.shanghai.gov.cn/nw12344/20210129/ ced9958c16294feab926754394d9db91.html

Architecture as a Tool for Justice Written by Refan Abed Edited by Sherry Aine Te

Fitz, A., Krasny, E., & Wien, A. (Eds.). (2019). Critical care: Architecture and urbanism for a broken planet. MIT Press. Hayden, D. (1980). What would a non-sexist city be like? Speculations on housing, urban design, and human work. Signs: Journal of Women in Culture and Society, 5(S3), S170-S187.

Recent zoning fights on the commune issue have occurred in Santa Monica, Calif.; Wendy Schuman, ‘The Return of Togetherness,’ New York Times, 20 Mar. 1977, reports frequent illegal downzoning by two-family groups in one-family residences in the New York area.

The Ladies’ Room: The Role of Public Toilets as a Barrier to Marginalized Groups Entering Mainstream Society Written by Alek Tomich Edited by Will Cao

Irma and Paul Milstein Division of United States History, Local History and Genealogy, The New York Public Library. (1902 - 1914). Two women & man in front of outhouses; one woman getting water Retrieved from https://digitalcollections.nypl.org/items/510d47e3-4c94-a3d9-e040e00a18064a99 Eliot W. H. (1830) Tremont House Hotel Main Floor Plan. Annotated by Kogan T. S. for Stalled! Retrieved from https://www.stalled.online/standards-navigation Stalled! (2018). Gallaudet University’s Field House Inclusive Facilities Prototype. https://www. stalled.online/gallaudet

The Gig Economy and Architecture: an Interview with Peggy Deamer Written by Mariana Riobom Edited by Shreya Arora & Sherry Aine Te

Collective Learning: Networks of Labor and Care in Architecture Written by Hasbrouck Miller, Stella Ioannidou, and Ryan Leifield Edited by Geon Woo Lee

Akbulut, B. (2017, February 2). Carework as Commons: Towards a Feminist Degrowth Agenda. Resilience. https://www.resilience.org/stories/2017-02-02/carework-as-commons-towardsa-feminist-degrowth-agenda/ Deamer, P. (2016). Introduction. In P. Deamer (Ed.), The Architect as Worker: Immaterial Labor, the Creative Class, and the Politics of Design. Bloomsbury Academic. Federici, S. (2019). Women, Reproduction, and the Commons. The South Atlantic Quarterly, 118(4), 711-724. Gibson-Graham, J.K., Cameron, J., & Healy S. (2016). Commoning as a postcapitalist politics. In A. Amin & P. Howell (Eds.), Releasing the Commons: Rethinking the Futures of the Commons (pp. 192-212). Routledge. Gu, J. Y. (2020). Formats of Care. Log, 48, 67-74. Kimmerer, R. W. (2013). Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants. Milkweed Editions. Krasny, E. (2019). Architecture and Care. In A. Fitz & E. Krasny (Eds.), Critical Care: Architecture and Urbanism for a Broken Planet (pp. 33-41). MIT Press. Simard, S. W., et. al. (2012). Mycorrhizal networks: Mechanisms, ecology and modelling. Fungal Biology Reviews, 26, 39-60. Tronto, J. (1995). Care as a Basis for Radical Political Judgments. Hypatia, 10(2), 141-149. Tronto, J. & Fisher, B. (1990). Toward a Feminist Theory of Caring. In E. Abel & M. Nelson (Eds.), Circles of Care: Work and Identity in Women’s Lives (pp. 35-62). SUNY Press. Ukuleles, M. L. (1969). Manifesto for Maintenance Art 1969! Proposal for an exhibition: “CARE”. Wohlleben, P. (2016). The Hidden Life of Trees: What They Feel, How They Communicate – Discoveries from a Secret World. (J. Billinghurst, Trans.). Greystone Books. (Original work published 2015)

EDITORS

Senior

Tihana Bulut Design Geon Woo Lee Content Zeineb Sellami Publishing

Junior

Shreya Arora Will Cao Eve Passman

Online

Sherry Aine Te

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