I am an essayist specializing in the Bahá'í Principles. Essays come out every day or so. Contact me at: badijet@gmail.com
Saturday, June 09, 2018
My Online TED Talk Bike Coaches
My Online TED Talk Bike Coaches
This spring I got the bike out of the shed, filled the tires with air, got everything operational, but I found that I have just fallen out of the bike riding habit over the winter. Whatever my good intentions, I could not get myself to ride. The car is just too convenient. Weeks turned into months, and still I was taking the car every time.
The kicker was this election day, where I turned up at the polls three times, once for each member of our household. The voting station is a mere one kilometre drive from our house, but still I had to drive each family member there and back. Our shed is full of bicycles that have not been used for years. Clearly, something had to be done to save myself, if not my family, so when Kornelius came over last night, together we watched the TED talks of bicycle advocates, one after the next. It worked, I accompanied him on his trip home to the edge of town on my bike.
Anyways, if you need similar prompting, here is a summary of what we saw, which is only a small part of what seems to be available at ted.com.
One bike activist talks about how the bicycle cured him of Crohn's Disease, and how the twin cities where he lives exemplify how bike planning makes one of them a paradise, and the other highway hell. Another fellow, in Copenhagen, founded a group called Bicycles Without Age, which takes out the inmates of nursing homes, AKA long term care facilities, for excursions in electric assist rickshaws, powered by young volunteers. This gives the oldsters a chance to feel the wind in their hair while riding a bicycle through their old stomping grounds while sharing their experience with a young person.
In another video, a coach for professional bike racers laments his inability to bicycle because he is constantly travelling with the team, going to events like the Tour de France. He demonstrates his solution, a nifty folding bike that breaks down into a suitcase, which in turn folds out into a trailer that holds his other suitcase -- which must save him a great deal in taxi fare to and from the airport and hotels.
Another talk is a how-to on finding low budget adventure travelling on a bicycle camping tour. He used a "tall bicycle," a contraption that I would call a double decker bike. Everywhere he goes, he is asked, "How do you get down off that thing?" His wheels are so outrageous, he found, that they worked to his advantage as he voyaged his way across desert and mountains. Drivers were so surprised to see it in traffic that they gave him a wide berth, and fellow travellers were happy to supply him with whatever he wrote on a whiteboard sign, including food and lodging, so much so that he rarely had to use his tent and sleeping bag.
Other talks emphasized the many health benefits of biking. Many who take up biking literally are enabled to throw away their pills. The advantages are especially well documented for commuters, who arrive at work happier, stronger and more relaxed than those who come and go by motorized vehicles. After all that inspiration, how could I not get out on my bicycle?
Tuesday, November 23, 2010
Street Smarts and Stoa
Restoring Street Wisdom
By John Taylor; 2010 Nov 23, Qawl 01, 167 BE
For generations now, streets and intersections in urban areas have been the exclusive domain of thundering trucks and honking automobiles. It is the same in the country. Rural roads are deserted, machine-only zones where any wildlife that wanders onto the pavement rapidly becomes road kill. Pedestrians in the suburbs, when permitted at all, are shunted onto sidewalks that are ugly, smelly and noisy. Meanwhile, annual deaths from traffic accidents are higher than war and terrorism combined. Vehicles own our common spaces, their fumes and cacophony making the Res Publica, the public thing, a wasteland. Our entire built world accommodates this mechanical tyranny. Many new houses are garages with homes attached. Suburban sub-divisions are designed as motorized thoroughfares with housing tacked on as an afterthought.
This is not a new phenomenon. Before the machine age, horses pulled an assortment of carriages and wagons through streets, highways and byways. As commerce increased and the population of cities grew from thousands into millions, so did the numbers of horses. In major cities around the turn of the 19th Century, workhorses threatened to bury roads and streets in excrement. As a result, for many decades after cars and trucks took over, they seemed to be a cleaner alternative. Only when smog obscured the horizon and evidence of global warming mounted did the dangers of the less visible and tangible pollution of motorized vehicles become evident.
Bad as the soot and emissions are, perhaps the worst kind of pollution produced by this transportation system is mental, and especially political. The automobile is a singularly isolating technology. It enables drivers to commute the whole route from home to work without a single face-to-face encounter with another human being. Paradoxically, the more crowded traffic is the more isolated are the individuals caught in the deadlock become. Thus cut off, the basic social skills required by democracy are becoming lost arts. Even the most fundamental political quality of all is, the willingness to put the interests of the whole before those of the part, is often forgotten. The result? An atmosphere of selfishness and truculence pollutes the public discussion as badly as the physical air.
Centuries of expulsion from thoroughfares has affected our speech. The word "civilization," started off referring to the good effects of city life, declined from a proud badge of hard won progress to a dirty word. Expressions like "street wise," and "street smarts" have nothing to do with wisdom or philosophic understanding; they refer rather to someone with the cunning to survive in the hostile, crime-ridden wasteland that our city streets have become. The greatest accomplishments of the Ancient world were the result of a different kind of "street smarts."
None living today remember a time when people were not banished from streets, corners and city squares; yet we know that there were times when streets actually invited city dwellers to come there to learn, work and converse together. Vital, high-density settlements allowed citizens to live close by their workplace. Rather than wasting their lives commuting, they had energy and leisure time left over to relax together and engage in open, spirited public discourse.
Residents on well-designed streets relished spending their day in a place that offered a full spectrum of activity, from trade to recreation. Teachers gave classes outside, merchants plied their wares and tradespersons their crafts in open air markets; artists and dramatists created great art and the "peripatetic" (walking) philosophers of Athens made memorable discoveries about the human condition in the open street. The Cynics of Hellas and the Stoics and Epicureans in the streets of Alexandria became the first leaders of thought who had a mass audience. The Roman Republic built elaborate public baths, held triumphal parades and built impressive public buildings in the street. Centuries later, the broad streets of Baghdad became an intellectual melting pot of intense activity. Streets in Renaissance city states were just as frenetic, but they exuded a charged atmosphere that inspired great art, literature and the birth of both science and the modern nation state.
Even today, great cities like Paris, London and New York continue to benefit from an older style of mixed use layout. Such great metropolises retain their preeminence by attracting creative people from near and far, and providing them with optimal conditions for discovery. They tend to discourage car ownership by providing integrated, efficient public transit systems. Integrated public transit and mixed use zoning helps foster diversity and creativity in public spaces.
Stoas, Street Smarts and Social Insulation
One of the time tested secrets of old fashioned designs was the use of a sort of social insulation that allowed diverse functions to work side by side without interference in a small, dense, high population area. The original name for this insulation was "stoa," which is Greek for "porch." Long before pedestrians were overrun by vehicles, the stoa was not only a "freestanding ... covered walkway" but also served many of the functions that shopping malls do today, except that they were centrally located and very much a part of the Public Thing; that is, they were not privately owned or run. They,
"lined marketplaces and sanctuaries and formed places of business and public promenades. Rooms might back onto the colonnade, and a second story was sometimes added. The Stoa of Attalus in Athens (2nd century BC), a large, elaborate, two-story building with a row of shops at the rear, was a prime example." (http://www.answers.com/topic/stoa)
Throughout the ages the stoa remained the cornerstone of street life. Porches were not restricted to private homes. Public buildings were often surrounded by columns, creating a space where citizens could mix together on neutral ground and discuss public issues. The first stoa were little more than sheds with columns, but they evolved over the centuries and millennia. The stoa became,
"... a roofed colonnade or portico with a wall on one side, erected as a separate building near temples or gymnasia or in market-places as a sheltered place in which to walk and talk or hold meetings. The wall was often decorated with paintings or inscriptions. Thus the Stoa Poikil (painted colonnade) in the agora at Athens, built c.460 BC, was adorned with frescos by famous artists, including one by Polygnotus representing the destruction of Troy."
Stoa had a surprisingly great influence not only on art history but also on philosophy and science, especially in Athens and Alexandria. It gave its name, "stoic," to the first philosophy to gain mass popularity throughout the ancient world. The Stoic school was so named because their founder, Zeno, was in the habit of discoursing with his followers in and around the painted stoa of Athens. Eventually stoas served not only business but also acted as a sort of public interface among art, religion and politics.
"Later stoas were often immense, running to two stories, each with a colonnade of a different order and having a ridged roof supported on internal colonnades; rows of shops or offices lined the back wall, which was sometimes decorated with paintings. Such stoas surrounded the agora or marketplace of every large city and were used for public meetings."
The porch on houses is the last surviving remnant of the stoa. Although the garage fronting new homes recognizes the reality before them, the mark of older houses is that they retain a veranda at their front, a quaint relic of an age before air conditioning and electronic screens drew people indoors, a time before motor vehicles spewed carbon monoxide, smog and noise throughout every street and its surroundings. The few porches that remain are mostly used for storage or decoration. Only architectural historians remember that the verandah was once a place for extended families to relax in a cool breeze, converse with passersby and, often, to entertain guests. Porches served as the main transition zone between the public and private spheres. Today only a brave few sit in their verandas, surrounded by ugliness, partly asphyxiated by fumes and smog, their shouted conversations drowned out by traffic.
Tuesday, July 06, 2010
Our Greatest Need
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Sunday, May 16, 2010
World Belt
| A world-building megabelt |
This is the third draft of a proposal for an intercontinental mega-Project, part of the section on infrastructure in People Without Borders. Sunday, May 09, 2010
On tough jobs
| Rewards for tough jobs |
THE BÁB'S PILGRIMAGE TO MECCA AND MEDINA
The letter of Mulla Husayn decided the Bab to undertake His contemplated pilgrimage to Hijaz. Entrusting His wife to His mother, and committing them both to the care and protection of His maternal uncle, He joined the company of the pilgrims of Fars who were preparing to leave Shiraz for Mecca and Medina.[1] Quddus was His only companion, and the Ethiopian servant His personal attendant. He first proceeded to Bushihr, the seat of His uncle's business, where in former days He, in close association with him, had lived the life of a humble merchant. Having there completed the preliminary arrangements for His long and arduous voyage, He embarked on a sailing vessel, which, after two months of slow, stormy, and unsteady sailing, landed Him upon the shores of that sacred land.[2] High seas and the complete absence of comfort could neither interfere with the regularity of His devotions nor perturb the peacefulness of His meditations and prayers. Oblivious of the storm that raged about Him, and undeterred by the sickness which had seized His fellow-pilgrims, He continued to occupy His time in dictating to Quddus such prayers and epistles as He felt inspired to reveal.
[1 According to Haji Mu'inu's-Saltanih's narrative (p. 72), the Bab set out on His pilgrimage to Mecca and Medina in the month of Shavval, 1260 A.H. (Oct., 1844 A.D.).]
I have heard Haji Abu'l-Hasan-i-Shirazi, who was travelling in the same vessel as the Bab, describe the circumstances of that memorable voyage: "During the entire period of approximately two months," he asserted, "from the day we embarked at Bushihr to the day when we landed at Jaddih, the port of Hijaz, whenever by day or night I chanced to meet either the Bab or Quddus, I invariably found them together, both absorbed in their work. The Bab seemed to be dictating, and Quddus was busily engaged in taking down whatever fell from His lips. Even at a time when panic seemed to have seized the passengers of that storm-tossed vessel, they would be seen pursuing their labours with unperturbed confidence and calm. Neither the violence of the elements nor the tumult of the people around them could either ruffle the serenity of their countenance or turn them from their purpose."
The Bab Himself, in the Persian Bayan,[1] refers to the hardships of that voyage. "For days," He wrote, "we suffered from the scarcity of water. I had to content myself with the juice of the sweet lemon." Because of this experience, He supplicated the Almighty to grant that the means of ocean travel might soon be speedily improved, that its hardships might be reduced, and its perils be entirely eliminated. Within a short space of time, since that prayer was offered, the evidences of a remarkable improvement in all forms of maritime transport have greatly multiplied, and the Persian Gulf, which in those days hardly possessed a single steam-driven vessel, now boasts a fleet of ocean liners that can, within the range of a few days and in the utmost comfort, carry the people of Fars on their annual pilgrimage to Hijaz.
[1 "It is thus that I myself saw, on the voyage to Mecca, a notable who was spending considerable sums of money but who hesitated to spend the price of a glass of water for his fellow-traveler. This happened on the boat where the water was scarce, so scarce in fact, during the voyage from Bushihr to Mascate, which lasted twelve days with no opportunity to get water, that I had to content myself with sweet lemons." ("Le Bayan Persan," vol. 2, p. 154.) "One cannot imagine on the sea anything but discomfort. One cannot have all the necessities as in land travel. The mariners are obliged to live thus but by their services they come nearer to God, and God rewards actions performed on the land and on the sea but He grants a two-fold recompense for those services accomplished by one of the servants on the sea, because their work is more arduous." (Ibid., pp. 155-156.) "I have seen (on the way to Mecca) acts of the vilest kind, in the eyes of God, which were sufficient to undo the good resulting from the pilgrimage. These were the quarrels among the pilgrims! Verily, the House of God has no need of such people!" (Ibid., p. 155.)]
The peoples of the West, among whom the first evidences of this great Industrial Revolution have appeared, are, alas, as yet wholly unaware of the Source whence this mighty stream, this great motive power, proceeds -- a force that has revolutionised every aspect of their material life. Their own history testifies to the fact that in the year which witnessed the dawn of this glorious Revelation, there suddenly appeared evidences of an industrial and economic revolution that the people themselves declare to have been unprecedented in the history of mankind. In their concern for the details of the working and adjustments of this newly conceived machinery, they have gradually lost sight of the Source and object of this tremendous power which the Almighty has committed to their charge. They seem to have sorely misused this power and misunderstood its function. Designed to confer upon the people of the West the blessings of peace and of happiness, it has been utilised by them to promote the interests of destruction and war.
(Shoghi Effendi, The Dawn-Breakers, p. 131)
Tuesday, July 28, 2009
The World Belt
Note: This is a revision of an essay that came out on the Badi' Blog three years ago, on July 10, 2006 to be precise. Some details have changed but this is still basically how I envision Kant's Universal Civic Society (UCS) coming about.
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Wednesday, May 13, 2009
Check out this car free community
http://www.nytimes.com/slideshow/2009/05/12/science/20090512-SUBURB_index.html
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