社区项目（考察日志）
合木-手心咖啡
2023.12.01 14:00-15:30
接待人：九姑娘和一位合木合伙人
考察团队：Joe、小青、竹静、冬冬
考察会议概述：
在简单的介绍和互相认识之后，九姑娘首先向我们讲述合木是一个着力于为残障群体（尤其视障群体）创新就业开发和推动的组织。表达了项目启动的初心是发现残障人士就业的困境、正常融入到社会时遇到的各种问题等，基于这些问题，合木通过“手心咖啡”这个空间/品牌，为残障人士打造一个就业的平台，也为他们打开了重新走出社会的一扇大门。
九姑娘带我们看了咖啡厅的空间，介绍了一些设计的细节，如盲人道的设计是为消费者而设的，希望消费者能更好地感受视障群体；移动咖啡车为视障群体友好设计了隔层方便按顺序取工具，以及视障群体冲咖啡时使用提示软件等。空间还划分了另一个部分是作为价值观的体现，“合木，每个人的价值都值得被看见”，其中通过三个主要角度来呈现，分别是让残障人士从受助的角色转成助人的角色、不因身体某部分受限而限制身体其他部分的表达、以积极的心态面对和分享自己的故事。
合木不断在摸索中成长壮大，从简易的摆摊，到设计“手心咖啡”的空间，再发展到移动咖啡车的设计，还有后续其他关于残障群体多元的产品研发，一步步地积累经验，不但体现出残障群体融入社会的需求，也体现了关于残障群体的社会建设还有很大的提升空间。这也是这个项目能持续发展的一个关键。
合木除了发现问题，还能很好地利用资源整合解决问题，不断为残障群体提供多维度的帮助。例如以“手心咖啡”作为突破口，协助残障人士研发产品，开发他们的就业潜力，进行有效的心理基础建设，帮助解决生活出行问题并提升他们融入社会的信心。九姑娘分享到，在对残障人士的伸出援手时，都需要考虑到残障人士靠社区关系生存的一个特性。例如，改造房屋的项目介入设计师后，需要设计师除了考虑空间使用功能，还要考虑潜在的、切实的社会关系问题，从而设计出更优的方案。
九姑娘和合伙人展示给我们的除了是实际的空间/设备设计成果，还有他们对该项目的热诚，她们一直强调希望让残障人士能更好地融入社会，为建设一个对残障群体包容的社会环境尽一份力量。
翻屋企-81号大院儿童友好梦花园
2023.11.30 9:00-10:00
接待人：芮老师
考察团队：joe、青、竹
参观内容：
1. 儿童友好梦花园
2. 81号大院局部，包含主要公共空间、居委会后续学习改造地点
要点：
背景及出发点：科学院宿舍小区，七千多户，过去的儿童空间因投诉噪音而被居委会撤销。在略缺乏居委会支持的情况下，芮老师自发组织商户、幼儿园、居民等共创花园
共创过程：从调研意愿、选址、筹集资金、规划设计、施工改造、公约维护等过程，都纳入了居民（包括儿童及成人）的声音及参与，需要协调的社区关系十分复杂，但需要不断面对而不是逃避异质声音。社区居民的截然不同的公共让渡意识再次得到体现。
优化目前矛盾；Joe提出孩子们在非游玩时间学习默剧，以趣味的方式培养儿童及成人为他人着想的意识
翻屋企-泮塘五约
2023.12.1 10:15-12:00
接待人：芮老师、李老师
考察团队：joe、青、竹
参观内容：
1. 泮塘五约，包含主要街道（泮塘直街）、改造公房、修复中的两座李氏祠堂、改造的公共空间、街坊店铺等
翻屋企工作及展示地点
荔湾湖公园后商业区（书店等）
要点：
背景及出发点：广州一个特殊的由政府主导的旧改项目，以剩余居住居民的房屋改造修缮（将私房改公房）优先，谨慎引入商业，孵化出希望进行后续参与式社区共建的翻屋企组织
参与式规划设计：注重结合建筑学、人类学、社会学做不同角度、不同规模的共创，如口述史-村史馆、设立村托管资金支持每年共创提案等，但实际进程受当地经济水平、村干部能力、村民异质性意见、行政壁垒等多重因素影响，难以简单复制。目前泮塘的村民共建程度还不及顺德碧江？及另一村深
三年展结合方向
Joe认为应破除西方设计界的观点，设计背后的意义先行，而不是意义服务于形式与功能（follow form&function），比如推广芮老师的参与式设计，以启发其他更多年轻的建筑师思考参与式设计的价值
芮老师：不是回顾项目历程，而是关注当下村民的感受和多年的选择（是否搬迁）、村多年来形成的与现代社区不同的关系结构等，希望关注他们的故事并让其被看见，例子：村理发店的几十年
升平社区-摸鱻儿
2023.12.06 17:00-18:00 / 2023.12.08 11:00-12:00
接待人：可慧 / 升平社区书记
成员：joe、竹、冬、晴
参观内容：
鱼灯文化的设计物料, 包含再创造的鱼灯、路牌、文化衍生品等.
升平街区，包含先居民居住环境、旧建筑改造的文化馆、老人和非遗文化活动中心、鱼灯非遗技术制作空间等.
——了解升平社区和鱼灯的历史发展历程，以及社区的文化、居民的现状和活动
——书记出发点：解决社区空心化(老年化)问题, 通过艺术、活动, 让街区换发新的活力.
——项目出发点：以被人民遗忘的非遗文化(鱼灯), 用年轻人看得见的、感兴趣的方式呈现给大众, 通过活化文化、造节, 活化社区, , 让年轻人产生文化自信, 回归贡献于社区.
——项目成果: 当地居民包车看项目展览, 让更多人了解到鱼灯文化, 居民和各地人民对鱼灯节充满期待, 学校与传承人共同推进非遗文化的推广, 切实地让年轻人从教育上学习到非遗手艺.
——项目未来：继续着力于推动各类型的非遗文化, 希望让更多人看到和深入重视文化.
清平社区
2023.12.09 15:30-18:30
接待人：杨青
成员：joe、青、冬、晴
参观内容：
清平路药材市场、金鱼市场, 了解社区的历史文化和居民现状.
展览现场: 介绍空间设计的思量、展览呈现的思考、分享艺术家制作过程和展品的内容.
——了解清平社区的历史文化和居民现状, 分享了开展项目的多个难处, 如旧建筑的盘活没有得到很好的推动, 与不同的团队/机构合作需要用不同的沟通方法, 居民有很多文化内容但无处可表达等.
——项目出发点：通过探索出一个新的可行的社区活化模式, 面向政府, 让更多的空间资源被释放出来, 社会更多的团队和机构能探索实行更多不同的活化模式, 让文化更深入地被传播, 让旧知产能更好地被利用起来.
——项目成果: 该展览吸引各区的领导参观, 更多年轻人看到了新与旧的融合原来可以很美, 吸引年轻人开发衍生品设计, 对公众的审美有所提高, 让不同年龄层的人看到沉底的文化内容再被看到的可能.
——Joe提出,可以在展厅播放煲汤步骤的视频素材; 该项目能很好地联动各方面的资源, 把新与旧恰当地结合在一起, 并取得了很好的效果, 希望展览空间能得到延续和利用.
乡约在地-韶关新龙村适老化改造
2023.12.11 10：00-11:30
地点：馆内汇报
成员：joe、青、冬、晴、竹、希、LINDA及其团队3名成员
汇报内容：
新龙村方案及现有成果
团队实践理念
答疑
2023.12.15 10：00-14:30
地点：新龙村创新中心、公共改造空间及2位居家改造空间
成员：冬、竹、LINDA及其团队3名成员、新龙村李书记、新龙村助老员秋怡（音）
考察内容：
新龙村创新中心：调研、实践过程的资料/档案、厕所样板间等
公共改造空间
2位居家改造空间：包括观察助老员与老人沟通以及查看厨房、厕所、床位等区域微改造区域
要点：
团队背景及出发点：社会创新工作团队，过去给ngo等咨询工作，有比较完备的知识体系
提到乡村建设的两个（改善）方向：经济【乡约在地在新龙村的另一个早期项目-庭院经济，为有意愿的村民打造个性化的庭院样式，以适合农村的种菜而不是种花为主】、人居环境【如适老化改造】
共创过程的重点理念：
强调设计的社会功能，本地化需要小设计回应大设计（指政府基建工程大体完成），做政府资金调配的协调者，把钱花到实处；
注重本地知识+外来团队的合作，注重本地的知识生产、留存及未来发展的支持（以往问题：规划院图纸规划，城市景观挪用至乡村，不适用）
joe提问的村民参与方式：有不同层次的方式，有入户个性化改造，用快速人类学研究方法（观察、一起体验、沟通）；有共创营（投票、讨论等）
可持续性：先考量是否带来正向的影响，再考虑未来的持续性；会从每两周入户的乡村助老员持续获取村民的反馈
The warmth of humanity
in community transforming design.
Shifting cultures: a modern lens to community design
Where there is community, community-driven design naturally emerges. This concept manifests in how design represents the conscious change for progress, facilitating changes in lifestyle by addressing social or technological issues specific to the environments of each community and its culture. To be clear, this concept is not a recent development. However, as the range of available choices expands, there is a growing risk that certain parties might opt for less-than-ideal or misguided pathways in meeting community needs. Instances like businessmen prioritizing cost-cutting over quality or constructing incomplete frameworks under the guise of resource conservation reveal the dangers of selfish, profit-driven motives. Such actions, although seemingly advantageous at first, often prove detrimental and unproductive in the long term to the entire community, including the enactors themselves and their families. Unfortunately, these occurrences do happen in our reality, which highlights the urgent necessity for us to encourage communities that prioritize and practice sustainable design and development.
While advocating for sustainable community building is crucial, understanding the essence of a community is the pivotal first step in effecting change within it. The literal definition of 'community' tends to remain constant, but its connotations can evolve through sociocultural contexts. In Asia for instance, the predominant concept of community refers to the collective whole. Here, the purpose of a community is centered upon the ideal of sharing, of ‘togetherness’, akin to fish shoaling and schooling for benefits such as an exponential increase in the efficiency of foraging and of hydrodynamics. Drawing back to the point, the function of viewing a group of people as a whole rather than a collection of distinct individuals shifts individualistic priorities to benefit the community, which lubricates the process of achieving a state where the community can thrive. BBC science writer and author David Robson backs this up, noting how there is a lack of ‘self-inflation’ when it comes to the collectivistic mindset, meaning that people within this mindset would often hold themselves in lower regard to their community.
Given the context of the collectivistic heritage of East Asia, I would like to introduce a quote from the Confucian book of Great Learning, which speaks of uniting one’s goals with larger communities to achieve greater ambitions:
“To put the world in order, we must first put the nation in order; to put the nation in order, we must first put the family in order; to put the family in order; we must first cultivate our personal life; we must first set our hearts right”
When the collectivistic drive for ‘togetherness’ is aligned with this Confucian concept of unity, we can contribute to a culture where selfless pursuits overshadow selfish interests, or to put it in another perspective, we can then extend our identity and desires to include our community. Embracing this ethos, a common goal for the common good—which is important for community transformations—can be realized. This essentially encourages the sense of belonging to the community, which boils down to "If I cherish this place, I won't harm this space". This emotional connection is potent. Moreover, by nurturing this cycle, we create a sustainable path for enduring community endeavors. Inversely, we fall into a wanton lack of warmth in humanity without it.
James Gustave Speth, a former United Nations Development Programme administrator, used to think that top environmental problems were biodiversity loss, ecosystem collapse and climate change, and that 30 years of good science could address these problems. Later, he commented:
“I was wrong. The top environmental problems are selfishness, greed and apathy, and to deal with these we need a cultural and spiritual transformation. And we scientists don’t know how to do that.”
So where are we headed today? Technological advancements and systems facilitate almost all aspects of life, and yet the grip of capitalistic individualism is stronger than ever. Parallel to this, we witness a concerning surge in isolation and loneliness among individuals deprived of communion and fellowship through meaningful connections. This underscores the importance of embracing a balanced approach, drawing from the best of both worlds. Share resources, make friends, build a network. Above all, our duty lies in utilizing resources judiciously, not allowing their limitations to deter us, but rather learning to adapt and thrive within those constraints. Though it is natural to find our situations challenging, channeling that energy into initiatives beneficial for the community is vital. In a nutshell, converting personal strife into communal betterment begets empowerment and purposeful influence. Hopefully, the live examples raised in the next section will make things clearer.
Roots and resources: The organic growth of community
Cultivating Culture
In Guangzhou, there is a distinct movement of architectural placemaking that transcends physical structures. We’re talking about placemaking with an awareness of the preservation of history and culture, involving documentation, social initiatives, and problem-solving, all rooted in addressing the specific needs of the people inhabiting the stretch between the city and rural villages. This concerted effort, operating on multiple scales, is built upon proactive participation from parties of various sizes dedicated to attuning themselves to the prevailing sentiments and lifestyles of the community, then crafting tailored programs for them. Central to this approach is the recognition that the relationship dynamics within these spaces differ significantly from the hyper-urbanized communities that have evolved. Ultimately, the goal in mind is to focus on stories woven for the local community, to make them seen, and feel seen.
To begin with, a local teacher—Ms. Rui—has a staple narrative we can follow on a personal level. Ms. Rui wanted to do something about the abandoned children's play space in the school, which was closed down by the neighborhood committee due to noise complaints. Despite the disapproval of said authorities, she organized a collaborative effort involving local merchants, kindergartens, and residents to create a garden in the children's space. Ms. Rui’s process, which encompassed various stages from site selection, fundraising, planning, and design to construction, could only be realized through a fluid maximization of community relationships, by which she actively involved residents, including children and adults, in decision-making.
Meanwhile, for a broader approach, we can look to the Shengping Community’s Fish Lantern project, aimed to aid a local traditional fish lantern maker in telling his story to the next generation through his works, while making ends meet. Sharing a concern for cultural preservation, the community enthusiastically participated in creating a localized lantern festival. What followed was a rejuvenation within the village, reviving near-forgotten cultural heritage trades by engaging the youth to support cultural awareness activities within and beyond the community. In time, local businesses will be documented in this manner to amplify their visibility and support. Complementing these efforts is the introduction of history education rooted in the specific heritage of the area, cultivating a deeper understanding and appreciation of the community's unique identity and past.
On a similar tangent, the XinLong Village had a social innovation initiative. With a little resource management and direction from their neighborhood association, the locals began to grow their own vegetable gardens, and also began prioritizing the active engagement of social workers in remodeling living environments to suit their aging community. There is also Hand to Heart, a coffee shop staffed by individuals who are visually impaired, enabling their seamless integration into society as well as to increase consumer awareness about the significance of accessibility. This establishment not only serves coffee but also sells artworks crafted by members of the community.
To progress in widening the lens further, we can peer within the heart of the Liwan Historical and Cultural Reserve, where the Pan Tang Wu Yue stands as a government-led initiative that blends conservation efforts with strategic district restructuring, all geared toward benefiting its residents. This methodical approach not only preserves the authentic spirit of the local community but also propels infrastructural advancements, enhancing the overall living standards. By embracing the cultural essence of the area, the initiative tactfully integrates commercial elements that resonate with the local population. This transformative shift ignites a shared passion for cultural preservation and maximizes the functionality of the district’s historic spaces.
The common theme that threads the initiatives above is that they are tailored to the specific needs of the community. This can be done by acknowledging the unique relationship structures within the village that differ from contemporary communities. Amidst the gradual transformation of the area into a tourist-centric zone marked by cafes and gentrification, endeavors like these hold immense significance. They serve as a pivotal effort in maintaining a sense of belonging for individuals, preserving the community's essence, and nurturing its culture. In a way, they are anchors that sustain the community's spirit in the face of ongoing changes.
Recapturing Resources
About four thousand kilometers southwest, nestled under power lines in Kuala Lumpur, the Kebun-kebun Bangsar (the farms of Bangsar) stands as a beacon of effective community-driven action. It symbolizes a repurposed piece of neglected land, now dedicated to nourishing the underprivileged and educating locals about food security through cultivating produce. In the following, the founder Seksan tells us about how it all began:
“We first started this kebun with the hearts to step out and help ourselves attain the community we want. We are the components of this community, and initiating the kebun was about self-reliance, not relying on authority figures whose promises might take a lifetime to materialize.
The idea is to just do it, and the community will naturally form around the action. The momentum of your work carries the project beyond your expectations and planning. In the end, your efforts will evolve into something grander than yourself, and that is when we can say the community has adopted it.
In fact, KongsiKL, another of our initiatives, has also evolved so much beyond its initial purpose as an incubation space. It goes to show that we really do not know when waves of opportunities will land and propel you in new directions. In this spirit, it can be considered more productive to just begin the initiative first. Create the platform, make it exist consistently, then your community will flock and land on it.”
Both initiatives revolve around liberating important resources—like land (Kebun-kebun Bangsar) or buildings (KongsiKL)—allowing more freedom as well as a breathing space for much-needed experimentation and meaningful work. The underlying essence here is empowerment, not merely constructing a community for its sake. It is due to the collectivistic nature of the community that once abandoned and withering spaces are pruned, reconceptualized, and repurposed, nimbly evolving into a limb filled with life and potential energy for communal purpose and action.
Community design is Collective design
As we hone in on the concept of human-centered design, it becomes imperative to move beyond the aesthetics of “l'art pour l'art”, and design solely for design’s sake. At all times, it should be stressed that prioritizing the inclusion of all community members in the design process is pivotal. Hence, our focus should revolve around redefining "design" to emphasize justice and local values. In doing so, we can contribute to facilitating effective responses to social issues at a practical, community-focused level, fostering sustainable communities and responsible resource management. Coined as collectivistic design, this approach extends beyond mere form and function, and delves deeply into social innovation. It champions human-centered methodologies that embrace empathy, observation, diverse perspectives, and real-world experiences.
Whether within the creative industry or not, everyone has the potential to contribute to community building by initially observing the needs of those around them. After all, community building transcends the boundaries of any specific industry; its spark originates within the community itself, driven by a shared desire for change and a sense of belonging. Contemplating this, we ask: How can humans of all disciplines and backgrounds organically apply empathetic design to shape, reform, and revitalize communities? Amidst the prevailing individualistic mindset, how might we effectively utilize resources to shape communal identities?
It may be challenging to provide adequate examples to prompt a realistic change of heart for the casual reader. Regardless, I hope that our exploration of the community projects above has uncovered some level of insight into effective strategies for engaging the community and igniting grassroots initiatives that can—and should—follow suit.
The journey ahead is vast, yet it commences at the root of all action—aligning our hearts to possess the observational acumen and determination to collectively launch the transformation. If it sparks the motivation in one organization or even just one person to champion transformative projects for their community, we can count it as a step towards meaningful impact.
A little less of yourself.
A little more for the community.
References:
https://www.forbes.com/sites/nelldebevoise/2020/07/29/what-is-community-design-and-how-can-it-build-brave-spaces-with-heart/?sh=2244110d35e6
https://earthcharter.org/podcasts/gus-speth/#:~:text=I%20thought%20that%20with%2030,know%20how%20to%20do%20that.%E2%80%9D
https://lsa.umich.edu/psych/news-events/all-news/faculty-news/how-east-and-west-think-in-profoundly-different-ways.html#:~:text=Generally%20speaking%2C%20people%20in%20the,more20fundamental%20aspects%20of%20reasoning
Comments
Post a Comment